About the World
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1. The world is a processual entity composed of other entities, whose boundaries are constantly blurring. Heterosophy conceives of reality as a bubbling, boundless entity that is cognitively partitioned by the entities that constitute it. Since the entities that make up reality are an inseparable part of it, their diverse experiences form an existential layer that is itself an inseparable part of reality.
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2. The world is a multifaceted reality of many forms, which appears differently to each of the entities that exist within it (and that constitute it). Heterosophy understands identity as a temporary condition rather than a fixed essence. Every entity—human and non-human alike—exists as an ongoing multiplicity of manifestations, roles, and relations that change according to the network of affinities within which it operates. Consequently, the “who” or “what” of any entity is never closed or complete, but is continually reconstituted in each encounter.
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3. Heterosophy thus conceives of existence as a network of affinities and relations among entities, human and non-human. The boundary between one subject and another, between subject and object, and between the living and the non-living is fluid and determined by the story we tell ourselves. No entity exists in and of itself, and each entity requires the existence of other entities.
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4. The world appears differently to each of the subjects who experience it, in deep dependence on bodily organs, their apertures, and the senses that dwell within them. Each sense has developed differently over the course of evolution; therefore, every worldview is the product of relationality, bodily form, genetic inheritance, and contingencies.
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5. Categories such as unity and multiplicity, distinction and participation, causality and contingency, object and event, clean and unclean, and even existence and non-existence belong to the domains of language and cognition, and therefore their division is considered only partially “correct.” According to heterosophy, reality itself is contradictory, paradoxical, and non-rational. What determines “truth” is the context and position of things within the system of affinities and relations of the relevant entities. Contradiction is not a logical failure to be resolved, but a basic existential condition of the world. Opposing states, conflicting intentions, and parallel truths coexist simultaneously within the same relational system, almost always without converging into a harmonious unity. Heterosophic thinking does not insist on resolving paradoxes; rather, it seeks to dwell within them, to act through them, and to learn from them the mode of operation of reality.
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6. Heterosophy attributes personality, agency, and influence to every entity that exists in the world as part of the network of relations that constitutes it. A human being, a horse, a tree, a river, and a stone may each serve as dominant generators of events, within particular contexts and circumstances.
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7. Recognizing the personality, agency, and influence of all things and entities in the world, the heterosophic approach maintains that human beings can engage in negotiation (partial and not always satisfactory) with the world and with the entities that live upon it and constitute it. The motivation of the heterosophic project is to expand and strengthen the connection between humans and their non-human environment, to refine attentiveness to the voices and expressions of the world and its entities, and to reduce the alienation and sense of estrangement from the world that characterizes human existence in Western culture. Heterosophy pursues this through experimentation with diverse points of view, dialogical experience, ritual processes, and various creative practices.
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8. Heterosophy rejects the sharp distinction between nature and culture, between matter and meaning, and between myth and reality. Myths, stories, images, and worldviews are not fictive coverings of an “objective” reality, but active forces that shape relations, activate entities, and generate situations in the world. In this sense, the story we tell is not merely about the world; it is one of the ways in which the world acts.
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9. “Knowledge” is never a neutral representation of a given reality, but a process of active participation within the world itself. To know means to open oneself, to change, and to be affected by what is studied or experienced. Every act of cognition alters the web of relations within which it occurs; thus, knowledge is not a mirror of the world, but one of its events.
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10. Heterosophy regards hybridity, assemblage, fluidity, and materiality as fundamental principles of existence rather than exceptional or secondary conditions. Entities are never “pure”: everything exists as a changing configuration of matter, energy, meaning, memory, and mutual influence. Matter itself is not a passive substrate for forms or ideas, but an active partner in the processes of the world’s becoming—responding, resisting, and transforming. The fluidity between the living and the non-living, between the natural and the artificial, and between the organic and the technological is not necessarily a sign of the loss of order, but an expression of the deep mode of operation of heterosophic reality.
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