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- A comparative approach places convivialism within the larger stream of similar contemporary discourses (transhumanism and posthumanism) in order to contrast its particular contribution to praxis. The convivialist uniqueness lies in its holistic and inclusive approach to communication: the pluriversalist language.
convivialism.org/blog/gal-or-convivialism-long-release/Convivialism: The Long Release from the 19th and 20th Centuries
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Aug 22, 2016 · A convivialist epistemology places the focus on precisely such mediating instrumentalities. It is by adding layers of with-ness that curious individuals … come to have some grasp of the way things are. (Boisvert Citation 2010: 63)
- Amanda Wise, Greg Noble
- 2016
Convivialism is unique among many contemporary discourses for two reasons. First, it builds on specific underlying assumptions regarding humanism, and, second, it embraces a holistic and inclusive approach to communication, imperative to the coexistence of cultures.
Apr 10, 2018 · The article argues for conviviality’s conceptual extension by reference to recent rethinking of community as a profound sociality of ‘being with’ and a culture of urban practice.
- Sarah Neal, Katy Bennett, Allan Cochrane, Giles Mohan
- 2019
Mar 21, 2022 · For a plural politics of togetherness. The convivial turn took shape at over a period where ‘public and policy debate’ in many diversifying democracies was dominated by ‘notions of ethnic segregation, cultural withdrawal, and multicultural crisis’ (Neal et al. 2013, 319).
What Is Convivialism? Convivialism is a political philosophy as well as an international intellectual and social movement, which strives for a just, peaceful and sustainable coexistence of people with each other and of people and nature.
The convivialist uniqueness lies in its holistic and inclusive approach to communication: the pluriversalist language. The paper describes three examples of pluriversalist beginnings.
Mar 7, 2024 · Drawing from Ivan Illich’s views of a convivial society and two more recent manifestos proposing convivialism as a political philosophy for a world in crisis, the chapter discusses how convivialism offers a conception of the good life focused on living with human and nonhuman others.
