Some context: Bruno Latour (French: [latuR]; born 22 June 1947) is a French philosopher, anthropologist and sociologist. He is especially known for his work in the field of science and technology studies (STS). After teaching at the Ecole des Mines de Paris (Centre de Sociologie de l'Innovation) from 1982 to 2006, he became Professor at Sciences Po Paris (2006-2017), where he was the scientific director of the Sciences Po Medialab. He retired from several university activities in 2017.
Latour's work Nous n'avons jamais ete modernes : Essais d'anthropologie symetrique was first published in French in 1991, and then in English in 1993 as We Have Never Been Modern.  Latour encouraged the reader of this anthropology of science to re-think and re-evaluate our mental landscape. He evaluated the work of scientists and contemplated the contribution of the scientific method to knowledge and work, blurring the distinction across various fields and disciplines.  Latour argued that society has never really been modern and promoted nonmodernism (or amodernism) over postmodernism, modernism, or antimodernism. His stance was that we have never been modern and minor divisions alone separate Westerners now from other collectives. Latour viewed modernism as an era that believed it had annulled the entire past in its wake. He presented the antimodern reaction as defending such entities as spirit, rationality, liberty, society, God, or even the past. Postmoderns, according to Latour, also accepted the modernistic abstractions as if they were real. In contrast, the nonmodern approach reestablished symmetry between science and technology on the one hand and society on the other. Latour also referred to the impossibility of returning to premodernism because it precluded the large scale experimentation which was a benefit of modernism.  Latour attempted to prove through case studies the fallacy in the old object/subject and Nature/Society compacts of modernity, which can be traced back to Plato. He refused the concept of "out there" versus "in here". He rendered the object/subject distinction as simply unusable and charted a new approach towards knowledge, work, and circulating reference. Latour considered nonmoderns to be playing on a different field, one vastly different than that of post-moderns. He referred to it as much broader and much less polemical, a creation of an unknown territory, which he playfully referred to as the Middle Kingdom.  In 1998, historian of science Margaret C. Jacob argued that Latour's politicized account of the development of modernism in the 17th century is "a fanciful escape from modern Western history".
what books did he write
A: Nous n'avons jamais ete modernes : Essais d'anthropologie symetrique

Some context: "Mr. Tambourine Man" is a song written, composed, and performed by Bob Dylan, who released his original version of it on his 1965 album Bringing It All Back Home. The Byrds also recorded a version of the song that they released in the same year as their first single on Columbia Records, reaching number 1 on both the Billboard Hot 100 chart and the UK Singles Chart, as well as being the title track of their debut album, Mr. Tambourine Man. The Byrds' recording of the song was influential in popularizing the musical subgenres of folk rock and jangle pop, leading many contemporary bands to mimic its fusion of jangly guitars and intellectual lyrics in the wake of the single's success.
William Ruhlmann, writing for the AllMusic Web site, has suggested the following interpretation of the song's lyrics: "The time seems to be early morning following a night when the narrator has not slept. Still unable to sleep, though amazed by his weariness, he is available and open to Mr. Tambourine Man's song, and says he will follow him. In the course of four verses studded with internal rhymes, he expounds on this situation, his meaning often heavily embroidered with imagery, though the desire to be freed by the tambourine man's song remains clear."  While there has been speculation that the song is about drugs such as LSD or marijuana, particularly with lines such as "take me on a trip upon your magic swirling ship" and "the smoke rings of my mind", Dylan has always denied the song is about drugs. Though he was using marijuana at the time the song was written, Dylan was not introduced to LSD until a few months later. Other commentators have interpreted the song as a call to the singer's spirit or muse, or the singer's search for transcendence. In particular, biographer John Hinchey has suggested in his book Like a Complete Unknown that the singer is praying to his muse for inspiration; Hinchey notes that ironically the song itself is evidence the muse has already provided the sought-after inspiration. Mr. Tambourine Man has also been interpreted as a symbol for Jesus Christ and for the Pied Piper of Hamelin. The song may also reference gospel music, with Mr. Tambourine Man being the bringer of religious salvation.  Dylan has cited the influence of Federico Fellini's movie La Strada on the song, while other commentators have found echoes of the poetry of Arthur Rimbaud. Author Howard Sounes has identified the lyrics "in the jingle jangle morning I'll come following you" as having been taken from a Lord Buckley recording. Bruce Langhorne, who performs guitar on the track, has been cited by Dylan as the inspiration for the tambourine man image in the song. Langhorne used to play a giant, four-inch-deep "tambourine" (actually a Turkish frame drum), and had brought the instrument to a previous Dylan recording session.
So it might be considered a religious song?
A:
The song may also reference gospel music, with Mr. Tambourine Man being the bringer of religious salvation.