Becoming Transdisciplinary: The Emergence of the Transdisciplinary Individual

This article develops the idea of becoming a transdisciplinary individual, and begins by tracing the origins and contemporary currents of transdisciplinarity (from 1972 to present day). Using Nicolescu's earlier concept of a transdisciplinary attitude as an intellectual springboard, this article explores the traits of individuals involved in transdisciplinary projects. Emergent from the literature are four overarching dimensions of understanding what is entailed in becoming and being a transdisciplinary individual: (a) an appreciation of an array of skills, characteristics, and personality traits aligned with a transdisciplinary attitude; (b) acceptance of the idea that transdisciplinary individuals are intellectual risk takers and institutional transgressors; (c) insights into the nuances of transdisciplinary practice and attendant virtues; (d) a respect for the role of creative inquiry, cultural diversity, and cultural relativism. More research is needed on the subjective and embodied experiences of transdisciplinary participants; that is, how they become transdisciplinary individuals.     

Transdisciplinary Conversations in Child and Youth Care

Beginning from the proposition that doing transdisciplinary child and youth care (CYC) entails an ethic of risk and vulnerability, four graduate students from differing social, spiritual, bodied, and academic locations trace how our research and professional projects encounter, challenge, support, and disrupt one another. Thinking through two concepts critical to the field of CYC in Canada (politics and care), we aim to (a) make visible the possibilities, tensions, and incommensurabilities that emerge when we collectively risk generous, rigorous dialogue between distinct research projects, practice orientations, and lived ontological and epistemological loyalties; and (b) imagine the practices required to enact, and the creative collaborations that might emerge through, transdisciplinary conversations in child and youth care.     

Transleadership for Transdisciplinary Initiatives

This article shares the genesis of a new idea we called transleadership, as it is informed by Nicolescuian transdisciplinarity. While aligned with several leading edge approaches to leadership, we propose that transleadership stands out because it emerges at the convergence of seven transconcepts: complexity (emergence), logic and reality, intersubjectivity, sensemaking, tensions, power and influence, leverage, and the creation of in vivo, hybrid knowledge. Transleadership accommodates the intricate and complex process of leading a diverse collection of (often contradictory) people, ideas, and consciousness to a new space and place where transdisciplinary knowledge can be created to address wicked problems facing humanity, using transdisciplinary thinking.     

Concerning the integration of sciences: Kinds and stages

The detailed analysis allows to discern seven kinds of integration, namely: I₁ consisting in the synthesis of scientific disciplines from their elements, including disciplinary unification I₁; I₂ inclusion of a science in (reduction to) another, more general; I₃ — links between different sciences, especially establishing of common elements; I₄ — interdisciplines bridging various sciences; I₅ — combination of two (or more) disciplines into a new (complex) science; I₆ — a general approach to several domains or multidisciplinary unification; I₇ — transdisciplinary sciences about relations of the same type in various traditional domains. These kinds of integration are interwoven with processes of differentiation, viz. D₁ — internal differentiation of the sciences resulting of I₁; D₂ — interdisciplinary differentiation concomitant I₄, and D₃ — specialization of I₇ sciences in several sections. As a result integration and differentiation are combined in the pairs I₁ — D₁, I₇ — D₃, and D₂ — I₄. The processes of integration (and differentiation) may be presented schematically in the following (not strictly isolated one of another) sequence: in the 17th century started I₁ followed by D₁, and in the last decades by I₁ during the 18th and the 19th c. cases of I₂ and I₃ appear; I₄ (together with D₂) is unfolding since the late 19th century. Finally, I₇ (and D₃), as well as I₅ and I₆ pertain to the latter half of our century. Representative are for one thing I₁, I₄, and I₇ outlining the main stages of integration and at the same time connected with respective kinds of differentiation.     

Issues in Publicly Subsidized Long Term Care Systems and Implications for the Religous Sector

Given the increasing numbers of elderly in need of long term care services and the harsh reality of finite resources, new models are required which define those elderly persons who should remain eligible for publicly subsidized long term care. If, in fact, a method is established for serving only a limited number of older persons, i.e., the truly vulnerable elderly, by way of the public system of long term care, a large constituency of older Americans will be left to exist on the margins. The church as an informal care system may appropriately assume the role of ensuring that the available public funds are used wisely and that service gaps inevitably left bewteen the increasing number of older persons and shrinking public support are bridged. In addition, the church must assist in improving all long term services by contributing to public policy formation.     

THE COMPLEX NONLINEAR THINKING: EDGAR MORIN'S DEMAND OF A REFORM OF THINKING AND THE CONTRIBUTION OF SYNERGETICS

Main principles of the complex nonlinear thinking which are based on the notions of the modern theory of evolution and self-organization of complex systems called also synergetics are under discussion in this article. The principles are transdisciplinary, holistic, and oriented to a human being. The notions of system complexity, nonlinearity of evolution, creative chaos, space-time definiteness of structure-attractors of evolution, resonant influences, nonlinear and soft management are here of great importance. In this connection, a prominent contribution made to system analysis and to a necessary reform of education and thinking by Edgar Morin is considered.     

THE JOURNEY BEYOND ATHENS AND JERUSALEM

Abstract. John Caiazza's essay raises important controversial issues regarding the contemporary debates between science and religion. His arguments are largely presented in a dichotomous and rather adversarial mode with which I strongly disagree. Unable to present a detailed counterargument in this brief reflection, I ask, What is being spoken about, and who is speaking? What is meant by science and religion here? Neither term can be taken as a unified, essentialist category; both comprise many historical layers, possess numerous internal complexities, and invite a diversity of interpretations. I refer to the science of China, India, and the ancient Near East, all of which have fed into modern science, so that the sciences cannot be restricted to those of the modern West. Nor can religion be limited to the religious beliefs and practices of Western Christianity. I discuss the position/location/context of the author‐ Caiazza's as well as my own‐ after introducing Hans‐Georg Gadamer's idea of the “fusion of horizons,” which provides a rich vein for enhancing the debate between science and religion. To expand the respective horizons of their dialogue it will be important to move away from an adversarial, exclusionary spirit to a more collaborative and communicative framework that allows for the development of new ideals, new questions, new ways of knowing, and an ethical and socially responsible stance more centered on human needs and concerns. We may have to build an altogether new Athens and Jerusalem for this.     

Radical Listening: Transdisciplinarity,Restorative Justice and Change

This article explores transdisciplinarity within childhood studies at the intersection of restorative justice and counseling psychology. It is argued that at this juncture the nexus of radical listening may be uncovered. Radical listening, a term first coined by the critical pedagogue J.L. Kincheloe, is used here to aid in the project of both decolonizing restorative justice practices and deconstructing the hegemonic positioning of psychology in childhood studies through an intersectional understanding of childhood. This is a move toward complexity thinking and a valuing of Indigenous ways of knowing in response to the epistemicide of minoritized voices and the domination of White Western scholarship in childhood studies over the past century. Linkages established among transdisciplinarity, restorative justice, and counseling reorients the scholar/practitioner toward a nuanced understanding of a rights-based perspective and an appreciation of the intersections of social, political, and cultural worlds.