Welcome to Possibility Studies

(6) This worldview of a single reality and a single world is profoundly defuturing, to invoke Australian design theorist Fry’s (1999) concept. To recover the ability to imagine other possible futures requires going beyond the modernist ontology of separation and toward an ontology that acknowledges the interdependence of everything that exists. Int

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My argument is that to reimagine what’s possible is one of the most complex cultural and political acts one can engage in at present, whether we are in the academy, activism, or policy making. This is because one of the most pernicious effects of today’s dominant political, economic, and belief systems has been to narrow down, if not colonize, the

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Philosophically, modernity is often referred to as “The Age of Man.” In ascension since the Renaissance, it crystallized toward the end of the 18th century into a configuration of knowledge that French philosopher Michel Foucault characterized as an episteme in which the figure of Man as the foundation of all possible knowledge. Jamaican philosophe

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(3) Historically and ontologically, modernity is characterized by the separation between humans and nature (anthropocentrism), mind and body (rationalism and mechanicism), observer and observed (representationalism), us and them (colonialism, supremacy ideologies), and so forth. This dualist ontology was fundamental for the development of patriarch

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(2) Our sense of the possible is inextricably tied with our view of reality. My hypothesis is that possibility at present is held back from imagining different, and better, futures by an incredibly complex civilizational process known as European modernity that has been around for the past 521 years (since 1492), and which ever since has aimed to b

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(4) The dominant notion of reality is deeply related to the fact that we (moderns) believe in science and abstract knowledge as arbitrators of truth, in the autonomous and competitive individual as the kernel of society, and in the economy as a separate domain ruled by “free markets.” These entangled set of beliefs have created the modern idea that

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(5) But the Real is much more than this “reality”! The real refers to the endlessly changing stream of life, “the unbroken wholeness,” to use Physicist David Bohm’s wonderful expression, out of which everything comes, including the Planet we all share. As the Manifesto puts it, the real is characterized by radical open-endedness and becoming. In th

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As stated by Glăveanu (2022) in his Manifesto, “[t]he possible re-emerges as an organizing category in our lives and our thinking not despite but because of living through the seemingly impossible and unimaginable.” The possible, transitions, temporalities, and the pluriverse appear as part of the same complex process of civilizational transition.

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