ABSTRACT
What do we get with worldist dialogics as a whole? As this chapter will show, we see the possibility of new worlds in the making. Worldism as a dialogic begins by re-ordering the relationalities of power that have hegemonized a particular people, tradition, or region of the globe (Chapter 6). Ontological parity extends to the relationship between the subjects under study (e.g. Westphalia World and Multiple Worlds) as well as to that between the analyst and her subject. Fairness, however, does not necessarily translate into objectivity (Chapter 3). As Fanon remarked, “It is not possible for me to be objective.” 1 Gender-as-analytic reminds us that the yin and yang of race, gender, and class can never disappear, no matter how much of an “ideal” situation we conjecture (Chapter 4). Instead, analysts can treat each subject with respect by accounting for the particularities of race, gender, and class without succumbing to these or, worse, denying them. Creativity through aesthetics helps to implement such respect by aestheticizing borders (Chapters 4 and 5). Resonances in place inspire us to appreciate local knowledges, practices, customs and the ways these are produced (Chapter 7). Aesthetics also facilitate interbeing to guide us with ethics and compassion (Chapter 8). Altogether, a worldist dialogic sustains world politics for future generations to come. It makes new worlds.
