Many of us think about a better world. But opinions may vary over how to get there, and especially about what “there” we want. The imagination and realization of worlds has become a driving force in “real” and ”virtual” environments, with both negative and positive consequences. Worlding: Identity, Media, and Imagination in a Digital Age explores the many realms of experience we inhabit as we move back-and-forth between reality and representation in our daily lives. But in doing so, Worlding concentrates on ways of improving our common existence. As discussed throughout this book, “worlding” can be selfless or selfish. It can reinforce what exists or point to something else. But it can never be neutral. Throughout this book, “worlding” will be examined as a word, an argument, and a possibility.
Worlding is a word. You won’t find the term worlding in any dictionary, even though the term has been in use for nearly a century. Martin Heidegger popularized the neologism in his 1927 Being and Time to mean “being-in-the-world.”The idea was to use a verb signifying something ongoing and generative, which could not be reduced to either a philosophical state or a scientific materiality. Since then worlding has appeared dozens of times in philosophy, politics, cultural studies, and technology studies. The word has been appropriated, contested, but never quite pinned down––and so retains a remarkable flexibility. In “Ways of Worlding,” P.J. Rusnak catalogues many of the ways worlding has been treated in different disciplines and for varying purposes. Noting the term’s Heideggerian ontology, Rusnak cites worlding in discussions of colonialism and imperialism, secularism and faith, patriarchy and heteronormality, utopian and dystopian futurism, aesthetics and artistic expression, online networking and virtual community building, ecology and sustainability, proprioception and kinesthesia, pedagogy and situated learning. Linguists have taught us that terms like “worlding” work less as fixed essences than as mediators of differences among the utterances and concepts around them. But this undetermined character hardly makes “worlding” innocent, deriving as it does from a noun referencing concepts of origins, boundaries, ethnicities, governance, and even consciousness itself. It is to this broad vision of worlding that this book dedicates itself.