Is another future possible? So called 'late modernity' is marked by the escalating rise in and proliferation of uncertainties and unforeseen events brought about by the interplay between and patterning of social-natural, techno-scientific and political-economic developments. The future has indeed become problematic. The question of how heterogeneous actors engage futures, what intellectual and practical strategies they put into play and what the implications of such strategies are, have become key concerns of recent social and cultural research addressing a diverse range of fields of practice and experience. Exploring questions of speculation, possibilities and futures in contemporary societies, Speculative Research responds to the pressing need to not only critically account for the role of calculative logics and rationalities in managing societal futures, but to develop alternative approaches and sensibilities that take futures seriously as possibilities and that demand new habits and practices of attention, invention, and experimentation.

Is another future possible? So called 'late modernity' is marked by the escalating rise in and proliferation of uncertainties and unforeseen events brought about by the interplay between and patterning of social-natural, techno-scientific and political-economic developments. The future has indeed become problematic. The question of how heterogeneous actors engage futures, what intellectual and practical strategies they put into play and what the implications of such strategies are, have become key concerns of recent social and cultural research addressing a diverse range of fields of practice and experience. Exploring questions of speculation, possibilities and futures in contemporary societies, Speculative Research responds to the pressing need to not only critically account for the role of calculative logics and rationalities in managing societal futures, but to develop alternative approaches and sensibilities that take futures seriously as possibilities and that demand new habits and practices of attention, invention, and experimentation.

At a time where the relevance of the social sciences is under threat, this innovative book offers a speculative experimentation on the philosophy and methodology of the social sciences to rethink what 'relevance' is, and to cultivate a new ethos of knowledge-making for an eventful world. Engaging a diverse a range of thinkers including Alfred North Whitehead, Gilles Deleuze and Isabelle Stengers, as well as the American pragmatists John Dewey and William James, Martin Savransky challenges longstanding assumptions in the social sciences and argues that relevance is an event that is part and parcel of the immanent and situated processes by which things come to matter. He develops new conceptual tools for cultivating an empiricist ethos of inquiry that is attuned to the question of how things come to matter- an ethics that turns social inquiry into a veritable adventure. The result is an original and rigorous book that infuses knowledge-practices in the social sciences with new sensibilities, creative possibilities, and novel habits of thinking, knowing, and feeling.

In Around the Day in Eighty Worlds Martin Savransky calls for a radical politics of the pluriverse amid the ongoing devastation of the present. Responding to an epoch marked by the history of colonialism and ecological devastation, Savransky draws on the pragmatic pluralism of William James to develop what Savransky calls a “pluralistic realism”—an understanding of the world as simultaneously one and many, ongoing and unfinished, underway and yet to be made. Savransky explores the radical multifariousness of reality by weaving key aspects of James's thought together with divergent worlds and stories: of Magellan's circumnavigation, sorcery in Mozambique, God's felt presence among a group of evangelicals in California, visible spirits in Zambia, and ghosts in the wake of the 2011 tsunami in Japan. Throughout, he experiments with these storied worlds to dramatize new ways of approaching the politics of radical difference and the possibility of transforming reality. By exploring and constructing relations between James's pluralism and the ontological turn in anthropology, Savransky offers a new conceptualization of the pluriverse that fosters modes of thinking and living otherwise.

In Around the Day in Eighty Worlds Martin Savransky calls for a radical politics of the pluriverse amid the ongoing devastation of the present. Responding to an epoch marked by the history of colonialism and ecological devastation, Savransky draws on the pragmatic pluralism of William James to develop what Savransky calls a “pluralistic realism”—an understanding of the world as simultaneously one and many, ongoing and unfinished, underway and yet to be made. Savransky explores the radical multifariousness of reality by weaving key aspects of James's thought together with divergent worlds and stories: of Magellan's circumnavigation, sorcery in Mozambique, God's felt presence among a group of evangelicals in California, visible spirits in Zambia, and ghosts in the wake of the 2011 tsunami in Japan. Throughout, he experiments with these storied worlds to dramatize new ways of approaching the politics of radical difference and the possibility of transforming reality. By exploring and constructing relations between James's pluralism and the ontological turn in anthropology, Savransky offers a new conceptualization of the pluriverse that fosters modes of thinking and living otherwise.