WORKS FOR A POST-ECOCIDAL FUTURE
I am developing a trilogy that is to considerably contribute to the post-ecocidal turn effected in the realms of science, philosophy and religion
So Far Three Volumes
In intending to trace a post-ecocidal turn in the realms of philosophy, science and religion, thereby endeavouring to recast the divides scientia/philosophia and scientia/religio, weaving post-ecocidal cultures of transpositions turns into a multi-lateral project. This entails the investigation of the production of claims to knowledge from sundry perspectives. In this respect, the post-ecocidal cultures of transpositions have so far been outlined upon the basis of three foci, which translates into three scholarly volumes.
The first volume, The Places of God in the Age of Re-Embodiments: Was is Kultur? analyzes the binary pairs that conform to the architectonics of Western metaphysics and destabilizes the former by way of a plethora of transpositions. I announce two such transpositions in the book chapter 'What is the Age of Re-Embodiments or the Victorious Assertion of Loci Standi over the Barbarism of Instrumenta Movendi' in Ruth Thomas-Pellicer , Vito de Lucia and Sian Sullivan (eds), Law Philosophy and Ecology: Exploring Re-Embodiments, Routledge, 2015.
In this initial volume, I indeed propose some twenty new categories of thought —protean transpositions— by which to readily shake off the pillars of theism —and its subsequent secular form scientism. Both theism and scientism are settings characteristic of Western metaphysics which revert plurality back to one and becoming to being.
In this work, Nietzsche's call to develop a philosophy of the future takes the form of an analytics of transposition which metamorphoses the disembodying Aufklärung into an embodying and prescriptive Kultur. Kultur, to be sure, turns into the validator of knowledge in the Age of Re-Embodiments.
In the frame of this work, I provide a literary transposition of Aulfklärung. The starting text is Immanuel Kant's emblematic self-styled reply to the Berlinische Monatsschrift in 1784. In this exercise, the reader should gain a gist of the implications of the post-postmodern ground that the rubric Kultur points towards.
The second volume, which is work in progress, goes under the working title of The Development of a Post-Onto-Logical Culture of the Oikos and the Inhabiting of Post-Postmodern Ground. This intellectual effort intends to transpose ontology and logocentrism (in the Heideggerian-cum-Derridean sense and otherwise) by building upon postmodern critique and taking it to its logical conclusions.
The proposed post-onto-logical culture of the oikos is intended as a displacement of ecology, which despite being well steeped in Western metaphysical ground, conspires to become the queen of the ecohumanities.
This work builds upon postmodern acknowledgement of the weakening of Being's objectifying apparatus and proposes the utter demise of the latter, which thrusts us into post-postmodern terrain —and post-metaphysical for that matter.
The third volume, which is a laborious task as it entails a great deal of intellectual maturity and thus has been work in progress for a long time, goes under the working title of Whole Cultures: From Monotheism into Religantes as Kultur. It transposes physics along with religion and therefore suggests novel metaphors for knowledge across the board, both for the natural sciences and the humanities.
It proposes an acosmotic account of the 'universe', which is here redubbed religantes, where celestial bodies far from being seen as absolute entities are conceived as forming embodying-disembodying relations following movements of engagement and constraint.
This macro reshaping of physics —the discipline that until recently has furnished the metaphors for the remaining provinces of knowledge— entails a wholesale shake-up of scientia, religio and, for that matter, philosophia. To be sure, religantes is cognate of religare, one of the attributed etymological roots or religion. This neologism endeavours to recast the science/religion divide.