Results for 'pluriverse'

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  1. Uses of “the Pluriverse”: Cosmos, Interrupted — or the Others of Humanities.Thomas Clément Mercier - 2019 - Ostium 15 (2).
    In this paper, I engage with the motif of “the pluriverse” such as it has increasingly been used in the past few years in several strands of critical humanities pertaining to the so-called “ontological turn”: science and technology studies (Bruno Latour, Isabelle Stengers), critical geography and political ontology (Mario Blaser), cultural anthropology (Marisol de la Cadena, Arturo Escobar, Eduardo Viveiros de Castro), decolonial thought (Walter Mignolo), or posthuman feminism (Donna Haraway). These various iterations of the figure of the (...) constitute a loose network of textual traces, a supposedly new scene for ‘humanities’, organized around what is understood as a pluralistic ontology. In political terms, the discourse of the pluriverse presents itself as a strategic response to the violence of universalism. It advocates for a multiversal ethics, a pluriversal cosmopolitics based on interspecies and multi-natural kinships, and more aware of the multiplicity of worlds and world-making practices that make up the post-globalization scene. Based on readings of Bruno Latour, Eduardo Viveiros de Castro, Arturo Escobar and Marisol de la Cadena among others, I argue that the notion of pluriversality remains self-contradictory and self-defeating as long as it relies on an ontological representation of world/worlds in the form of copresence. Drawing on Derrida’s deconstruction of the concept of world (cosmos, mundus) in his late writings, I propose to think an exorbitant plurality, before the pluriverse and before being. Beyond ontological pluralism, Derrida’s “infinity of untranslatable worlds” also signifies an irreducible interruption, the end of the world, of any “world-in-common”, thus raising the stakes for the ethical demand towards the other. (shrink)
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  2. Paraphrasing away properties with pluriverse counterfactuals.Jack Himelright - 2020 - Synthese 198 (11):10883-10902.
    In this paper, I argue that for the purposes of ordinary reasoning, sentences about properties of concrete objects can be replaced with sentences concerning how things in our universe would be related to inscriptions were there a pluriverse. Speaking loosely, pluriverses are composites of universes that collectively realize every way a universe could possibly be. As such, pluriverses exhaust all possible meanings that inscriptions could take. Moreover, because universes necessarily do not influence one another, our universe would not be (...)
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    Heteronormativity: Contentious Symbol of Belonging in Indonesia from the Pluriverse Perspective (2nd edition).Hardiyanti Hardiyanti & Hastanti Widy Nugroho - forthcoming - Dialogue and Universalism 35 (2):165-188.
    Unity has been touted as the cornerstone of Indonesian nationalism since its declaration in 1945. With the national motto Bhinneka Tunggal Ika, Indonesian unity holds a sacred and absolute status. However, in reality, unity sometimes becomes a national problem. This article revisits Indonesian unity by shedding light on its darker aspects, namely heteronormativity, and introduces how Indonesian unity can be supported by a new ontological alternative: pluriverse. The study provides a brief historical overview of the New Order era and (...)
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  4. On Discovering God in the Pluriverse.Mike Almeida - 2020 - In Kirk Lougheed (ed.), Four Views on the Axiology of Theism: What Difference Does God Make? Bloomsbury Publishing. pp. 19-40.
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  5. David Lewis's Place in the History of Late Analytic Philosophy: His Conservative and Liberal Methodology.Frederique Janssen-Lauret & Fraser MacBride - 2018 - Philosophical Inquiries 5 (1):1-22.
    In 1901 Russell had envisaged the new analytic philosophy as uniquely systematic, borrowing the methods of science and mathematics. A century later, have Russell’s hopes become reality? David Lewis is often celebrated as a great systematic metaphysician, his influence proof that we live in a heyday of systematic philosophy. But, we argue, this common belief is misguided: Lewis was not a systematic philosopher, and he didn’t want to be. Although some aspects of his philosophy are systematic, mainly his pluriverse (...)
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  6. On Modal Arguments against Perfect Goodness.Michael Almeida - 2024 - In Mirosław Szatkowski (ed.), Ontology of Divinity. De Gruyter. pp. 183-194.
    It is commonly believed that intrinsically bad possible worlds are inconsistent with the perfect goodness of God. A perfectly good being could not exist in possible worlds that are intrinsically bad. Indeed it is widely believed that possible worlds that are insufficiently good are inconsistent with a perfectly good God. Modal atheological arguments aim to show that, since the pluriverse includes intrinsically bad worlds and insufficiently good worlds, there necessarily does not exist a perfectly good God. I show that (...)
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  7. Set-theoretic pluralism and the Benacerraf problem.Justin Clarke-Doane - 2020 - Philosophical Studies 177 (7):2013-2030.
    Set-theoretic pluralism is an increasingly influential position in the philosophy of set theory (Balaguer [1998], Linksy and Zalta [1995], Hamkins [2012]). There is considerable room for debate about how best to formulate set-theoretic pluralism, and even about whether the view is coherent. But there is widespread agreement as to what there is to recommend the view (given that it can be formulated coherently). Unlike set-theoretic universalism, set-theoretic pluralism affords an answer to Benacerraf’s epistemological challenge. The purpose of this paper is (...)
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  8. Decolonising the Discourse on Resilience.Charles Amo-Agyemang - forthcoming - International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity.
    This article presents a discursive critique of the Eurocentric paradigms of knowledge production that characterise much of the underlying logics in the age of neoliberal discourses on resilience, pointing out important areas not given sufficient attention. In particular, it highlights the limits of the modernist ontology of resilience, whereby extremely “vulnerable” African communities are encouraged “to become resilient” to climatic disruption and environmental catastrophe and to “bounce back” as rapidly as possible. The article moves the discussion forward, drawing from critical (...)
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  9. How many worlds are there? One, but also many: Decolonial theory, comparison, ‘reality’.Didier Zúñiga - forthcoming - European Journal of Political Theory.
    Contemporary political theory (CPT) has approached questions of plurality and diversity by drawing rather implicitly on anthropological accounts of difference. This was the case with the ‘cultural turn’, which significantly shaped theories of multiculturalism. Similarly, the current ‘ontological turn’ is gaining influence and leaving a marked impact on CPT. I examine the recent turn and assess both the possibilities it offers and the challenges it poses for decentering CPT and opening radical, decolonial avenues for thinking difference otherwise. I take Paul (...)
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