In this paper, I argue that John Dupré and Daniel Nicholson's ‘process manifesto’ is ironically more sympathetic to descriptive metaphysics than to revisionary metaphysics. Focusing on their argument that any process philosophy automatically slides into Whiteheadian obscurantism if it does not just rest content with revealing the problematic features of ordinary language, I argue that their position occludes a logical space, one in which revisionary metaphysics is articulated without any Whiteheadian obscurantism and involves no dereliction of critical/revisionary orientation. I argue that key features of the respective critical social ontologies of Judith Butler and Talia Mae Bettcher occupy such a logical space.

The Buddhist no-self and no-person revisionary metaphysics aims to produce a better structure that is motivated by the normative goal of eliminating, or at least reducing, suffering. The revised structure, in turn, entails a major reconsideration of our ordinary everyday person-related concerns and practices and interpersonal attitudes, such as moral responsibility, praise and blame, compensation, and social treatment. This essay explores the extent to which we must alter and perhaps discard some of our practical commitments in light of the Buddhist revisionism. I do not argue here that we should change our ordinary practices, concerns, and attitudes, or that the Buddhist metaphysics does succeed in presenting a better structure. Rather, I offer it as an alternative structure that should be considered seriously.