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This paper aims to trace the tectonic effects of openings as Heideggerian “built-things”.

This study has been organized in two phases. The first phase attempts to set up the theoretical framework through exploring the links between Heidegger’s notion of “built-thing” and contemporary tectonic discourses on dialectics between the values of matheme (construction, technology) and poetics (representation, meaning) to identify the key indicators in tectonic effects of openings. Accordingly, as the term “tectonic effects” is concerned with feelings and emotions that tectonics may evoke in people, the author searches for the indicators based on the poetic aspects of tectonic values and applies them within the phenomenological method implemented in the second phase of the research to explore the indicators in the designated case of the “Çavuşoğlu house”.

The results of this study indicate the significance of ontological nexus between tectonics as “poetic revealing” and the ability of the “built-thing” to generate tectonic effects within the embodied experience of dwellers. In fact, an opening can generate ontological tectonic effects in space only if it is brought about through a truthful build-dwell process which responds in a poetic way to the daily-life needs of the dwellers. The tangible examples of this fact are evident in the openings of the Çavuşoğlu house.

The theory of tectonics of openings as a separate “built-thing”, which is put forward in the present study, is a subject that has not been sufficiently studied so far and has the potential to be developed through further research. In light of this, the theoretical results of this study can contribute to tectonic thinking during the design process.

Personal museums provide the conceptual catalyst for liking as a research approach and inclusivity around “idiosyncratic” knowledges within information research. An adapted research paper format echoes the approach of personal museums: as a commentary on the limits of institutional shaping for the field.

Personal museums are conceptualized as spaces of knowing in-formation, ontological openings that are literally and figuratively entered into, that make a difference to human and material ways of knowing. Karen Barad's agential realism and Sianne Ngai's vernacular aesthetic categories provide the theoretical lenses through which the researcher's 2018 visit to one personal museum is revisited.

An ethnographic account of the author's visit to the Communist Consumer Museum (CCM) in Timişoara, Romania shows how its improvisational, friendly and intimate atmosphere exposes it as a space of entanglements in a quantum sense, emphasizing the inseparability of human and material realms and how knowledges are always in-formation. Such entanglements create atmospheres generative of different ways of thinking about information and knowledge.

Human expressions of liking reveal material agencies as ways of knowing and information beyond the realm of human experience and meaning. A vernacular aesthetics of liking is presented as a way to resist the marginalizing tendencies of knowledges classified as unconventional, idiosyncratic or eccentric. This approach is one way of resisting the assumptions of channel thinking that often shape how information is studied.

Tourism studies have conceptualized social media as artifacts and networks of tangible objects based on neat distinctions and categorizations. These neat ontological distinctions and categorizations have been discussed within the academic field of actor-network theory. Several scholars have most significantly investigated the spatialities of messier ways of conceptualizing and approaching societal objects and the trajectories of societal phenomena. Efforts are being made to widen the ontological register that has traditionally dominated social science research, including tourism studies. The purpose of this chapter is to address and problematize the social media pertaining to tourism, focusing on a research project as analytical and methodological lens.

This conceptual/study protocol paper provides important context around the role of sport in Australia where sport provides aspects of community agency through participation, organisation and volunteerism. It provides a descriptive analysis of how sport assists young people in developing physical and mental ”fitness” through its community orientation. However, it also provides discussion around the potential of a “generation lost” to sport as a consequence of the coronavirus disease 2019 (COVID-19) pandemic. The conceptual nature of this paper means that the data collection underpinning this research has not yet been conducted. However, given that we have applied for human research ethics along with having accrued sporting clubs and organisations eager to be involved in the research, we are planning to roll out this research by mid 2020. The design will be based on mixed methods approach whereby large-scale surveys together with focus groups and interviews will be central to the research data collection process. This research is unique given the nature of the time in which it exists. The last global pandemic was around 100 years ago when sport did not play such a significant role in society. Understanding the implications of the pandemic on young people and to the sporting clubs and organisations will be key in re-establishing sport as a central component of community agency towards the physical and mental health of young people. The urgency of understanding this is key to assisting the loss of potential young people to sport and the benefits that go with it to the individual, the community, and society as a whole.

The purpose of this paper is to articulate an ontological anarchist approach for an engaged post-human politics and present insurrection training as a pragmatic tool for researchers to directly transform the world.

The paper analyses how post-humanism has been criticised for dissolving political agency. It shows that this is due to the way post-humanism has been framed as sensitising and including non-humans into liberal politics. Instead, the paper examines anarchist-influenced post-humanism and combines this with the notion of multiple ontologies and ontological interventions. The paper presents the notion of insurrection training as offering the possibility for researchers to become emotionally sensitised to ontological difference. A case study of the “Seeds of Hope East Timor Ploughshares action” (1996) is used to illustrate what insurrection training and ontological interventions look like in practice. Finally, the paper makes suggestions as to how post-human researchers can apply this approach in their everyday lives.

The paper suggests that beyond a liberal framing of post-humanism as inclusion, there is also an ontological anarchist post-humanism that can support transformative impacts in the world. This form of post-humanism offers specificity of intervention and reflexive training practices. Insurrection training can offer new possibilities for post-humanist researchers: experience ontological difference, de-trivialise the everyday, connect to social movements, make post-human politics “doable” and offer “direct” change.

The paper addresses discussions that claim post-humanism is disabling political change. Its contribution is to map an anarchist post-humanism and extend this with concepts of multiple ontologies. It proposes the notion of insurrection training which places attention on the role of the researcher as an active agent that needs to be sensitised to ontological difference to carry out interventions. A case study of direct action illustrates what ontological intervention and insurrection training look like in practice. The case study suggests that insurrection training is an everyday performative practice that integrates and negotiates the personal, material and political. Finally, the paper suggests how researchers can adopt such an approach in their everyday lives.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).

Purpose – To develop an alternate metaethical framework based upon a specific modality of difference.

Methodology/approach – A radicalisation of Moore's naturalistic fallacy and the application of the open question argument within the broader context of the continental tradition allow one to direct the ethical question away from non-naturalism and towards a speculative ethics.

Findings – Suggesting an ethical modality irreducible to ontological description or political prescription, the chapter argues for a metaethics of ‘exhortation’.

Originality/value of chapter – The chapter opens a new space for thinking ethics, and further encourages the continuing rapprochement between continental and analytical traditions in philosophy.

Practical implications – Questions of practical ethics will find new modes of engagement and expression in the context of a hortative metaethics.