Experiences of the possible depend on more than individuals; they require a wide ecosystem that includes human and non-human actors and their entanglement. Humans don’t always occupy a central position in this system as objects and material spaces can guide the discovery of new possibilities (e.g., new affordances) and enable their enactment.

Experiences of the possible foster mental health . While mental health and well-being have a wide range of determinants, the capacity to envision a multitude of possible solutions to life’s problems, and the confidence that some of these can be achieved, is a precondition for both.

Becoming aware of what is possible and comparatively assessing various possibilities goes beyond cognitive – or, for that matter, neurological – processes. The possible is not merely a mental representation or way of processing information; it involves the entire being and it especially has a strong motivational and emotional dynamic.

The possible emerges in human experience whenever there is a multitude of perspectives available for individual, groups and societies to draw upon in understanding themselves and their environment.

as we go against such formidable constraints, we can still rely on the quintessentially human capacity to hope, to imagine and to envision new possibilities for environmental action, justice and peace. The possible re-emerges as an organising category in our lives and our thinking not despite but because of living through the seemingly impossible

No matter whether we are talking about realistic or unrealistic possibilities, at the heart of this notion stands a commitment to the idea that the world is not yet finished, that it is in a continuous process of becoming, and that this becoming – for as much as we might anticipate it – is never entirely predictable. Beyond ‘what currently is’,

There is an audacity in focusing on the possible in an age of major personal and societal impossibilities.

By foregrounding hope, imagination, agency and creativity, we can get to fully appreciate what it means to be human in a world that oftentimes resists our needs, expectations, and aspirations.

Our relationship to the possible is grounded in action in and on the world. This also means that it is mediated by a variety of material and symbolic tools, including a range of technologies. As such, human culture is both the origin and outcome of our engagement with the possible. Cultural processes are, in this sense, helping us navigate, as