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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What do these troubling statistics and that ‘tangled mix of economic, social and emotional problems’ have to do with imagination? Absolutely nothing if you look at our current political and cultural priorities. But absolutely everything if you look at how the brain works, how the best conditions for the imagination can be cultivated, if you’re inte

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Today, too, futurology is dominated by highly educated white males and reflects their worldviews (though recent science fiction has also been a powerful outlet for feminists). A healthier, happier world depends on opening the space for social imagination to multiple voices and experiences. Here there are interesting analogies with the opening up of

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The problem is the gulf between this restless, fascinating technological imagination and the much more limited imagination that exists in relation to so much else. It’s not that alternative futures are absent.21 It’s just that the scientific side of imagination is far more prominent, far better funded and inevitably far less sensitive to the precar

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