This chapter focuses on the concept of reality in Adonis’ poetry and the theoretical physics developed by Basarab Nicolescu. Do they conceive reality in the same way? In this brief comparison, I seek to show that, despite different languages, poetry and quantum physics tend towards the same realism, namely the deep conviction of a veiled Real manifesting itself under numerous faces. These two activities that aim to know and reflect reality are based on how we live our relationships with all forms and at all scales of life. Consequently, they depend on both the object as an absolute entity and the subject who lives it, that is, on the subject-object connection. Beyond this famous relativism which is not the only criterion for the quantum and poetic conception of reality, the main debate, which will be mine in this article, concerns the absolute existence of the objective reality and therefore the way to access and describe it.
{"title":"Poetry and Quantum Physics: Towards the Same Realism?","authors":"B. Letellier","doi":"10.22545/2019/0121","DOIUrl":"https://doi.org/10.22545/2019/0121","url":null,"abstract":"This chapter focuses on the concept of reality in Adonis’ poetry and the theoretical physics developed by Basarab Nicolescu. Do they conceive reality in the same way? In this brief comparison, I seek to show that, despite different languages, poetry and quantum physics tend towards the same realism, namely the deep conviction of a veiled Real manifesting itself under numerous faces. These two activities that aim to know and reflect reality are based on how we live our relationships with all forms and at all scales of life. Consequently, they depend on both the object as an absolute entity and the subject who lives it, that is, on the subject-object connection. Beyond this famous relativism which is not the only criterion for the quantum and poetic conception of reality, the main debate, which will be mine in this article, concerns the absolute existence of the objective reality and therefore the way to access and describe it.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43851633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I. Vlasin, V. Maties, Diana Ioana Vlasin, Daniela Alina Oprea
The spectacular evolution of technology in the last decades would not have been possible without the integration of information in the function of products. This has been achieved through the mechatronics that offers a successful model of integrating matter, energy, and information. By researching the products it created we were able to draw some important conclusions that allowed a better understanding of man and led to adopting a realistic, integrative and transcultural perspective. It allows the creation of a smart education in complete agreement with the profound nature of man and the learning processes. Starting from it, smart teams, organizations, communities and nations can be built that are aware of themselves and masters of their own development. Inside them the quality of participation, of integration and of things accomplished together grows more and faster than in ordinary conditions, which increases the satisfaction and the concrete gaining
{"title":"The Transcultural Perspective and the Smart Education","authors":"I. Vlasin, V. Maties, Diana Ioana Vlasin, Daniela Alina Oprea","doi":"10.22545/2019/0120","DOIUrl":"https://doi.org/10.22545/2019/0120","url":null,"abstract":"The spectacular evolution of technology in the last decades would not have been possible without the integration of information in the function of products. This has been achieved through the mechatronics that offers a successful model of integrating matter, energy, and information. By researching the products it created we were able to draw some important conclusions that allowed a better understanding of man and led to adopting a realistic, integrative and transcultural perspective. It allows the creation of a smart education in complete agreement with the profound nature of man and the learning processes. Starting from it, smart teams, organizations, communities and nations can be built that are aware of themselves and masters of their own development. Inside them the quality of participation, of integration and of things accomplished together grows more and faster than in ordinary conditions, which increases the satisfaction and the concrete gaining","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49526514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper proposes a transdisciplinary model to explain the process of Mexican agriculture. It presents the results of a transdisciplinary study on wetland agriculture undertaken by the indigenous peoples of Xochimilco and San Gregorio south of Mexico City. The model also engages in a dialogue with three different types of knowledge: the first, corresponding to traditional or empirical knowledge, includes the three levels of reality (complex thinking); while scientific and technical knowledge corresponds to the second level of reality (simple thinking). When the three sets of knowledge create synergy, they produce the great semiotic system that explains their plurality and diversity. When communities self-organize at the ecological level, they conserve the agricultural production, traditions and customs constituting their cultural context. With the help of academic-technological innovation, they preserve their food, educational, sociocultural, and religious identity, and the creation of forms of government in keeping with their idiosyncrasy. These peoples have been able to survive in a world destroyed by genetically modified crops and food imports.
{"title":"Transdisciplinary Theory of Mexican Agricultural Knowledge: Semiotics, Communication and Anthropology","authors":"Graciela Sánchez Guevara, J. Zorrilla","doi":"10.22545/2018/0118","DOIUrl":"https://doi.org/10.22545/2018/0118","url":null,"abstract":"This paper proposes a transdisciplinary model to explain the process of Mexican agriculture. It presents the results of a transdisciplinary study on wetland agriculture undertaken by the indigenous peoples of Xochimilco and San Gregorio south of Mexico City. The model also engages in a dialogue with three different types of knowledge: the first, corresponding to traditional or empirical knowledge, includes the three levels of reality (complex thinking); while scientific and technical knowledge corresponds to the second level of reality (simple thinking). When the three sets of knowledge create synergy, they produce the great semiotic system that explains their plurality and diversity. When communities self-organize at the ecological level, they conserve the agricultural production, traditions and customs constituting their cultural context. With the help of academic-technological innovation, they preserve their food, educational, sociocultural, and religious identity, and the creation of forms of government in keeping with their idiosyncrasy. These peoples have been able to survive in a world destroyed by genetically modified crops and food imports.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42309128","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This present work aims to briefly present a transdisciplinary thesis done in a Post-Graduation Program in Environmental Education in Brazil in the level of Master’s degree. The focus was the concept of “Silence” and “Being” in Vedanta (an Indian philosophy) perspective to elaborate about the foundations of Environmental Education. The study begins by reflecting on Western ways of being and the evidence of a Western paradigm that signals innumerable crises. Further, concepts of Vedanta are presented and then the reflection passes through a hermeneutic of silence, assuming practices of silence and meditation as a search for a sense of being that strengthens aspects such as Learning to Be and Learning to Live. From the interaction of knowledge between East and West, it is announced an Integral Environmental Education as necessary in the socio-environmental thinking and action, which corresponds in a non-dualistic way of integrating aspects of life
{"title":"Transdisciplinarity and Environmental Education: Comprehensions about Silence and Being in Vedanta","authors":"Samuel Lopes Pinheiro, Humberto Calloni","doi":"10.22545/2019/0116","DOIUrl":"https://doi.org/10.22545/2019/0116","url":null,"abstract":"This present work aims to briefly present a transdisciplinary thesis done in a Post-Graduation Program in Environmental Education in Brazil in the level of Master’s degree. The focus was the concept of “Silence” and “Being” in Vedanta (an Indian philosophy) perspective to elaborate about the foundations of Environmental Education. The study begins by reflecting on Western ways of being and the evidence of a Western paradigm that signals innumerable crises. Further, concepts of Vedanta are presented and then the reflection passes through a hermeneutic of silence, assuming practices of silence and meditation as a search for a sense of being that strengthens aspects such as Learning to Be and Learning to Live. From the interaction of knowledge between East and West, it is announced an Integral Environmental Education as necessary in the socio-environmental thinking and action, which corresponds in a non-dualistic way of integrating aspects of life","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-02-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48974883","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Following up on my previous article on “Artful Sustainability” in the Transdisciplinary Journal of Engineering and Science, this article discusses artful approaches to the conduct of transdisciplinary research, to living a queer-convivialist art of life, and to the development of spaces of possibilities in society. The article is divided in four movements: First, seven plagues hindering transdisciplinary learning are discussed. Second, the qualities of artistic and arts-based research are reviewed, with a focus on the development of aesthetics of qualitative complexity. Third, a question is posed: What are the implications of aesthetics of qualitative complexity at the personal level? Moving my focus onwards to the personal lifeworld experiences of human beings, I advocate for a turn to a queer-convivialist life-art, encouraging a complex experience of the world where harmony through contradictions is embraced and played with. Fourth, I articulate the ”real-world” relevance of artful approaches with the discussion of societal spaces of possibilities: shared physical, social and mental spaces where the search process of sustainability is activated through imagination, experimentation, challenging experiences, creative and participative learning, and prefigurative doing. Artful sustainability mobilizes art as a verb - a transformative force in society and a source of complex questioning that sharpens our ability to engage, through transdisciplinarity, with the world’s compounding challenges.
{"title":"Artful Sustainability in Transdisciplinary Spaces of Possibilities","authors":"Sacha Kagan","doi":"10.22545/2019/0117","DOIUrl":"https://doi.org/10.22545/2019/0117","url":null,"abstract":"Following up on my previous article on “Artful Sustainability” in the Transdisciplinary Journal of Engineering and Science, this article discusses artful approaches to the conduct of transdisciplinary research, to living a queer-convivialist art of life, and to the development of spaces of possibilities in society. The article is divided in four movements: First, seven plagues hindering transdisciplinary learning are discussed. Second, the qualities of artistic and arts-based research are reviewed, with a focus on the development of aesthetics of qualitative complexity. Third, a question is posed: What are the implications of aesthetics of qualitative complexity at the personal level? Moving my focus onwards to the personal lifeworld experiences of human beings, I advocate for a turn to a queer-convivialist life-art, encouraging a complex experience of the world where harmony through contradictions is embraced and played with. Fourth, I articulate the ”real-world” relevance of artful approaches with the discussion of societal spaces of possibilities: shared physical, social and mental spaces where the search process of sustainability is activated through imagination, experimentation, challenging experiences, creative and participative learning, and prefigurative doing. Artful sustainability mobilizes art as a verb - a transformative force in society and a source of complex questioning that sharpens our ability to engage, through transdisciplinarity, with the world’s compounding challenges.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42453337","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this communication I’m interested in answering the question about how the theatre that has transdisciplinarity as its support, can contribute to the “re-enchantment of the being and the world”, for its quite clear that the theatrical model legitimated doesn’t allow nowadays a satisfying relation with the complexity that constitutes the Subject. I will check, therefore, how the transdisciplinary principles of levels of reality, the included middle and complexity, as well as transdisciplinary attitude based on the conscious and cosmic verticality, can help giving the theatre a quality that, through the Hidden Third, allows the union between Subject and Object, meaning the “Re-enchantment of the being and the world”. I’ll reference the experiences that have affinity with this goal and I’ll point out the characteristics of what I call Transtheatre.
{"title":"Transdisciplinary Theater for the Re-enchantment of the Being and the World","authors":"Domingo Adame","doi":"10.22545/2019/0115","DOIUrl":"https://doi.org/10.22545/2019/0115","url":null,"abstract":"In this communication I’m interested in answering the question about how the theatre that has transdisciplinarity as its support, can contribute to the “re-enchantment of the being and the world”, for its quite clear that the theatrical model legitimated doesn’t allow nowadays a satisfying relation with the complexity that constitutes the Subject. I will check, therefore, how the transdisciplinary principles of levels of reality, the included middle and complexity, as well as transdisciplinary attitude based on the conscious and cosmic verticality, can help giving the theatre a quality that, through the Hidden Third, allows the union between Subject and Object, meaning the “Re-enchantment of the being and the world”. I’ll reference the experiences that have affinity with this goal and I’ll point out the characteristics of what I call Transtheatre.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-02-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43482212","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Transdisciplinarity is an action-oriented intellectual and ethical endeavor to address complex ecological, economic, and political challenges that humans face. Language is viewed as a powerful tool for necessary cultural change. Blending art and science looking for the difficult to define but critically important hidden spaces between apparently rigid conceptual structures is a core of transdisciplinarity. Metaphor is a particular powerful tool for examining boundaries and developing creative blends of structures and processes. Forests are biologically and culturally critical to life on the planet. In this paper we explore, a performance character named Sylvanus, the Tree Doctor, named after the Roman god of forests and boundaries. We consider the importance of intergenerational learning as a process for deeper reflection on human responsibility over time. Transdisciplinarity is energized by intergenerativity and collective wisdom. Systemic and holistic conceptions of health will be essential for the survival and reinvention of human civilization in better balance with planetary ecosystems.
{"title":"Transdisciplinarity at the Boundaries: Exploring a Sylvan Metaphor for Health","authors":"MD-Ph.D Peter J. Whitehouse","doi":"10.22545/2019/0114","DOIUrl":"https://doi.org/10.22545/2019/0114","url":null,"abstract":"Transdisciplinarity is an action-oriented intellectual and ethical endeavor to address complex ecological, economic, and political challenges that humans face. Language is viewed as a powerful tool for necessary cultural change. Blending art and science looking for the difficult to define but critically important hidden spaces between apparently rigid conceptual structures is a core of transdisciplinarity. Metaphor is a particular powerful tool for examining boundaries and developing creative blends of structures and processes. Forests are biologically and culturally critical to life on the planet. In this paper we explore, a performance character named Sylvanus, the Tree Doctor, named after the Roman god of forests and boundaries. We consider the importance of intergenerational learning as a process for deeper reflection on human responsibility over time. Transdisciplinarity is energized by intergenerativity and collective wisdom. Systemic and holistic conceptions of health will be essential for the survival and reinvention of human civilization in better balance with planetary ecosystems.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-01-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44300648","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Within the definition of evolution and Transdisciplinary Becoming the finer qualities of human awareness and perception are in question. This paper derives from a philosophy of nature and presents the argument that Transdisciplinarity’s triad model will only succeed in obtaining the three levels of Reality that Being Transdisciplinary entails if it incorporates autonomic/cognitive forces within Homo sapiens’ phylogenetic organization. Since co-evolutionary principles of human-brain and autonomic nervous system functioning are a biological imperative for raising normative levels of Being, individuals, schools, and cultural institutions must instill both phylogenetic and experiential understanding of human neurobiology in their curricula. After a brief historical introduction to metaphysics and vagus nerve functioning [Fig.1], I will move to the contemporary perspective of Polyvagal Theory and conclude with Transdisciplinarity’s intrinsic need to articulate the science (nature’s way) with regard to the project of grounding education within the whole primordial sense of Transdisciplinary Being.
{"title":"Nature as Discourse: Transdisciplinarity and Vagus Nerve Function","authors":"Susannah Hays","doi":"10.22545/2019/0112","DOIUrl":"https://doi.org/10.22545/2019/0112","url":null,"abstract":"Within the definition of evolution and Transdisciplinary Becoming the finer qualities of human awareness and perception are in question. This paper derives from a philosophy of nature and presents the argument that Transdisciplinarity’s triad model will only succeed in obtaining the three levels of Reality that Being Transdisciplinary entails if it incorporates autonomic/cognitive forces within Homo sapiens’ phylogenetic organization. Since co-evolutionary principles of human-brain and autonomic nervous system functioning are a biological imperative for raising normative levels of Being, individuals, schools, and cultural institutions must instill both phylogenetic and experiential understanding of human neurobiology in their curricula. After a brief historical introduction to metaphysics and vagus nerve functioning [Fig.1], I will move to the contemporary perspective of Polyvagal Theory and conclude with Transdisciplinarity’s intrinsic need to articulate the science (nature’s way) with regard to the project of grounding education within the whole primordial sense of Transdisciplinary Being.","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-01-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44183861","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This work discusses the dosage of technological systems for infrastructure arrangements and how the concept of commons-based prosumption could be integrated into energy systems and associated transition processes and agency from the bottom up. We span up conceptual tensions across the range of individual and collective interests, namely along the lines of sovereignty and solidarity. To highlight caveats for the use of technologies across different subsections of human societies we suggest ecosystem theory as an extension to other frameworks. We apply those insights to a framing of commons at the interface between technology and society for the socio-technical system of distributed electric energy provisioning. The energy co-prosumer, a fictive character, who would be an agent to help build the common pool resources logic for society-technology is presented. We show that technology as a tool can enable and assist to achieve transformational change and introduce the commons-based co-prosumer instead of the individual-based prosumer. These concepts help discern role, rule and control systems for operational as well as system design aspects of sustainable energy transitions and how these can fit together to mould transformational changes from a systems perspective
{"title":"Framing Commons for Society-Technology for Electric Infrastructure Supply Systems","authors":"V. Zyl-Bulitta","doi":"10.22545/2019/0113","DOIUrl":"https://doi.org/10.22545/2019/0113","url":null,"abstract":"This work discusses the dosage of technological systems for infrastructure arrangements and how the concept of commons-based prosumption could be integrated into energy systems and associated transition processes and agency from the bottom up. We span up conceptual tensions across the range of individual and collective interests, namely along the lines of sovereignty and solidarity. To highlight caveats for the use of technologies across different subsections of human societies we suggest ecosystem theory as an extension to other frameworks. We apply those insights to a framing of commons at the interface between technology and society for the socio-technical system of distributed electric energy provisioning. The energy co-prosumer, a fictive character, who would be an agent to help build the common pool resources logic for society-technology is presented. We show that technology as a tool can enable and assist to achieve transformational change and introduce the commons-based co-prosumer instead of the individual-based prosumer. These concepts help discern role, rule and control systems for operational as well as system design aspects of sustainable energy transitions and how these can fit together to mould transformational changes from a systems perspective","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-01-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45224387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Centuries ago Hamlet, the famous character, asked himself a similar question. We now have to deal with the actualization of this fundamental ontological issue: “how to be” (or how not to be). Why. The difference is that in ancient times, humanity could have a long-term vision of its development (the planet earth was mostly unknown by Europeans). This is a vision we dont have anymore, as the anthropocentric period will collapse soon if humanity does not change its beliefs and way of life. Where. Since Shakespeare, the world has become a small village through globalization and the increase of all kinds of networks. So the question still remains valid anywhere on our planet, and even in outer space, where some futurologists plan a possible (and non-sensical) human extension. Propositions to discuss. We should try to answer this question by beginning here and now, as sciences and the worlds traditional wisdoms agree that all issues start from the inner self of each human being. So we have to increase knowledge by conducting research both in human sciences (philosophical and practical) and fundamental sciences (theoretical and applied). How. Certainly, each one of us tries to be a good human being... but we also must not forget that we are not alone, which means we also have to learn how to live better all together. This brings us to translate the question from just a personal position (point of view) and instead in its collective and social dimension. It means the whole thing might become a question of education: we probably have to (re)-invent a new pedagogy. It should include: transdisciplinary approach, complex thinking process, transpersonal psychology, soft skills, consciousness, spirituality (not to be confused with religion) etc. The use of (always) new technologies must be part of this investigation, as they can increase our awareness and consciousness, creating a new field called technontologies (i.e. technics + ontology). Then, we will approach a transdisciplinary paradigm for our personal and collective lives, for a future of hope and fair sharing of the only planet we collectively need to take care of. Therefore we need work together to find the answer to this question: “how to be transdisciplinary”?
{"title":"To be or Not to be Transdisciplinary, That is the New Question. So, How to be Transdisciplinary?","authors":"F. Pasquier, B. Nicolescu","doi":"10.22545/2019/0110","DOIUrl":"https://doi.org/10.22545/2019/0110","url":null,"abstract":"Centuries ago Hamlet, the famous character, asked himself a similar question. We now have to deal with the actualization of this fundamental ontological issue: “how to be” (or how not to be). Why. The difference is that in ancient times, humanity could have a long-term vision of its development (the planet earth was mostly unknown by Europeans). This is a vision we dont have anymore, as the anthropocentric period will collapse soon if humanity does not change its beliefs and way of life. Where. Since Shakespeare, the world has become a small village through globalization and the increase of all kinds of networks. So the question still remains valid anywhere on our planet, and even in outer space, where some futurologists plan a possible (and non-sensical) human extension. Propositions to discuss. We should try to answer this question by beginning here and now, as sciences and the worlds traditional wisdoms agree that all issues start from the inner self of each human being. So we have to increase knowledge by conducting research both in human sciences (philosophical and practical) and fundamental sciences (theoretical and applied). How. Certainly, each one of us tries to be a good human being... but we also must not forget that we are not alone, which means we also have to learn how to live better all together. This brings us to translate the question from just a personal position (point of view) and instead in its collective and social dimension. It means the whole thing might become a question of education: we probably have to (re)-invent a new pedagogy. It should include: transdisciplinary approach, complex thinking process, transpersonal psychology, soft skills, consciousness, spirituality (not to be confused with religion) etc. The use of (always) new technologies must be part of this investigation, as they can increase our awareness and consciousness, creating a new field called technontologies (i.e. technics + ontology). Then, we will approach a transdisciplinary paradigm for our personal and collective lives, for a future of hope and fair sharing of the only planet we collectively need to take care of. Therefore we need work together to find the answer to this question: “how to be transdisciplinary”?","PeriodicalId":33887,"journal":{"name":"Transdisciplinary Journal of Engineering Science","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-01-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44223809","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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