It is well established how Gianni Vattimo's signature contribution to hermeneutical philosophy in weak is not simply post-metaphysical, but involves a repudiation of metaphysics, both for its historic linkage with violent regimes of power and more subtly for its violent, exclusionary discourse.1 As one of principal philosophical theorists of postmodernism, he has championed ways by which its characteristic Babel-like pluralism is more inclusionary, transparent, and open-ended, creating cultural conditions for greater and more meaningful democratic participation.2 Even more, he has explicitly linked nihilism with emancipation.3 This liberationist motif within his work becomes even more pronounced in his late collaborative works with Santiago Zabala with an explicitness that makes him now not only a philosopher of emancipatory hermeneutics, but one who is making his own distinct contribution to liberation philosophy.4Like first generation of liberation theologians from South America, Vattimo comes to his work in liberation by way of a critical reappropriation of Karl Marx. This reappropriation of Marx will be developed more fully in section that follows, but for now I want to begin this exploratory essay by raising a question regarding legacy of Marx's dialectical materialism. As critical theory, Continental philosophy, and contemporary religious thought are undergoing what has been termed a material turn, so-called New Materialisms have sought to distance themselves from what has been considered crude, reductionist scientific positivism and economic determinism of Marx's approach. In stark contrast to old materialist depictions of nature that were atomistic and mechanical, New Materialism draws on insights of general relativity, quantum mechanics, complexity theory, astrophysics and neuroscience to suggest not only indeterminancy, interdependence and open-endedness of nature, but also an expanded sense of agency beyond human, a non-anthropological view of agency that speaks of what Karen Barad has called entanglement of matter and meaning and what Jane Bennet has termed vibrant matter5In addition, New Materialisms have been integral to political turn in contemporary theory. More to point, a growing number of Continental thinkers have consolidated around argument for how post-metaphysical, deconstructive approach to politics is lacking in a sufficient concept of political. This has contributed to burgeoning discourse in political theology that critically engages significance of Carl Schmitt's work as one of first sustained and most far-ranging critiques of modern liberalism. But whereas Schmitt's concept of political rests on friend-enemy distinction that restores centrality of sovereignty in accordance with uniform logic of one, and as such is seen by many as dangerously antagonistic and at odds with insights and commitments that have emerged from political philosophies in deconstructive, post-metaphysical mode, New Materialisms provide a basis for an alternative concept of political.6 As Diane Coole and Samantha Frost write in their excellent introduction to New Materialisms, this alternative conception of political emerges from the sense that radicalism of dominant discourses which have flourished under cultural turn is now more or less exhausted.7 Exhausted, but not repudiated or disavowed, what New Materialisms provide is a way to relink cultural studies with natural sciences, and thereby develop a fundamental political ontology.These important developments within disparate voices of New Materialisms raise certain questions for this exploration of Vattimo. For instance, we might ask whether Vattimo's liberationist philosophy belongs to new or old materialism? Likewise, given centrality natural sciences have played not only in development of a political ontology, but also in development of a new materialist metaphysics, we might ask whether Vattimo's signature notion of weakening of being might still be genuinely materialist at all? …