There is no doubt that, in light of the current world order’s consequences, it is vital to conceive a different world. The major impetus for this research is the urgent need for “another world” or “a world in which all worlds fit.” In line with this goal, this project aims to investigate the concept of prejudice in Gadamer’s philosophy as well as the transmodern project in order to develop a cross-cultural understanding that can foreground the possibility of ‘another world’ or ‘a world in which all worlds fit.’ Gadamer’s direct appropriation of prejudice and its impact on the transmodern idea of the bio/geo/body-politics of knowledge provides the foundation for this. This challenge is aimed at promoting “intersubjective conversation” and “pluriversality as a universal project,” rather than subjectivism or relativism. Using philosophical tools such as exposition, critique, and textual analysis, the work aims to show how a proper appropriation of Gadamer’s conceptualization of prejudice and the influence it has had on the transmodern project can serve as the foundation for a new principle of cross-cultural interaction/evaluation: the ethical-hermeneutic principle of intercultural contact/evaluation that can guarantee ‘a world in which all worlds fit.’ In addition, the analysis reveals that: I Gadamer’s transmodern anti-Cartesianism and provincial universality opposition are major influences in their philosophy.

ii) despite Gadamer’s and the transmodern case’s strength, Gadamer’s postulation is haunted by the hegemony of the verbal understanding/factual modes of expression, while the transmodern project is incorrect in taking on board the coloniality question within the context of the bio/geo/body-politics of knowledge; iii) despite Gadamer’s and the transmodern case’s strength, Gadamer’s postulation is haunted.



A specific school of contemporary thought argues the case for another planet in light of the consequences of the current world order. ‘Another planet is feasible,’ they believe. 1 Others in this school of thought believe that the alternative to the current world order should be to create “a world in which all worlds fit.” 2 They seek ‘otherworldly places and knowledges’ for another group. 3 The existing world order, according to these schools of thought, is Euro-American and has an exclusivist cosmovision. On this point, rather than attempting to create a world in which all worlds fit, the current world order simply raises the ideas of one world as a standard for other worlds to follow. It is, to put it another way, However, the economic crises that hit the West between 2007 and 2017 cast doubt on the cosmovision’s continued efficacy. The grand story that “…once situat ed humanity in some unending stream of meaning has faltered amidst existential uncertainty or economic and political ruins,” as this vision put it, “has faltered amidst existential doubt or economic and political ruins…” 4 As a result, we are faced with the urgent need for a new cosmovision. One of the driving forces behind this study is the urgency of the necessity.
Given that we now live in a global community, any attempt at a new cosmovision cannot afford to ignore the needs for “a world in which all worlds fit.”

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