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methods of enacting the web of life. And even when these different forms of enacting ontologies of and relations between “nature,” “humanity,” and other classes, are dropped due to their impracticality or their high prices, their potentiality remains. One cannot depart Western modernity by establishing one thing else in an instant. It isn’t attainable to enact what one can not imagine and our—individual in addition to collective—imaginations are severely—albeit not utterly—limited by Western fashionable habits of thought and practice. Given this, any revolution of Western trendy forms of enacting life can solely be carried out from within Western modernity itself. Fortunately, Western modernity isn’t homogeneous. It is a succession of life-enactments which have manifold forms, though they share some elementary (i.e., paradigmatic) assumptions. But how can this be achieved? Any answer to this query is fraught with the pitfalls of hubris. Aiming to offer definite answers to similar questions is a really Western fashionable stance. It is, without a doubt, potential to attempt to do so—however only at the danger of replicating the very paradigm that created the issues discussed on this essay, in addition to many others. We don’t have any such proposal to shut what has been stated. We can’t have it as a result of what has been stated is completely open-ended. And since life is at all times regionally enacted specifically places and instances, by particular networks of human and additional-

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