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https://www.glossalab.org/w/api.php?action=feedcontributions&feedformat=atom&user=Gabriel+Roi%C3%9F glossaLAB - User contributions [en] 2026-04-30T20:50:49Z User contributions MediaWiki 1.43.6 https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29450 Draft:Transdisciplinarity 2025-12-28T22:36:20Z

<p>Gabriel Roiß: /* Conclusion */</p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity, what it means for education, and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity in Education ==<br /> Transdisciplinarity in education refers to an educational approach that goes beyond the boundaries of individual disciplines in order to do justice to the increasing complexity of societal, technological, and ecological challenges. Knowledge is not conveyed in isolation within a single discipline, but in relational learning contexts in which perspectives are demonstrated. Transdisciplinary education is not an additive merger of subjects, but a dynamic process in which new forms of thinking, learning, and acting emerge. It is experimental, theme-oriented, and related to real-world problems, whereby disciplinary knowledge continues to play a central role but is embedded in new contexts. Furthermore, its institutional anchoring is crucial: transdisciplinarity only unfolds its impact sustainably if it is stabilized through curricular structures, administrative routines, and recurring practices that simultaneously enable openness to change and emergence. Education thus becomes a fluid structure that empowers learners to deal with uncertainty and to understand knowledge as something process-oriented and shapeable.<ref>Tsao, J., Kochhar-Lindgren, G. & Lam, A.M.H. Institutionalising a transdisciplinary curriculum: assemblages, territories, and refrains. ''High Educ'' '''89''', 849–864 (2025). https://link.springer.com/article/10.1007/s10734-024-01250-w</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref><br /> <br /> == Conclusion ==<br /> Transdisciplinarity is indispensable when dealing with high [[complexity]] in educational or research questions. While disciplinary and interdisciplinary approaches continue to play a central role, the present analysis shows that many real-world issues cannot be adequately addressed within clearly defined disciplinary boundaries. Transdisciplinarity starts precisely at this point by relating different perspectives, forms of knowledge, and contexts of action to one another.<br /> <br /> This becomes particularly clear in the connection between knowledge and information. Information alone is neither meaningful nor action-guiding; rather, it requires interpretation, embedding, and practical experience to become knowledge. Transdisciplinary approaches make these transitions visible by integrating scientific, practical, and contextual forms of knowledge. The discussion of epistemological examples such as Mary’s Room underscores that knowledge cannot be generated exclusively in a theoretical manner, but is essentially bound to experience and practice.<br /> <br /> In the field of education, transdisciplinarity opens up new possibilities for learning that go beyond the mere transmission of disciplinary knowledge. Learning is understood as an open, process-oriented, and relational process that refers to real-world problems and encourages the management of uncertainty. In this sense, transdisciplinary education contributes to preparing learners for societal, technological, and ecological challenges.<br /> <br /> Overall, transdisciplinarity is not to be understood as a substitute for, but as a reflexive framework for disciplinary knowledge. It opens up an epistemic space in which knowledge, information, and practice are linked, and in which new forms of understanding can emerge that are more appropriate to the complexity of the world.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29448 Draft:Transdisciplinarity 2025-12-28T22:29:43Z

<p>Gabriel Roiß: </p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity, what it means for education, and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity in Education ==<br /> Transdisciplinarity in education refers to an educational approach that goes beyond the boundaries of individual disciplines in order to do justice to the increasing complexity of societal, technological, and ecological challenges. Knowledge is not conveyed in isolation within a single discipline, but in relational learning contexts in which perspectives are demonstrated. Transdisciplinary education is not an additive merger of subjects, but a dynamic process in which new forms of thinking, learning, and acting emerge. It is experimental, theme-oriented, and related to real-world problems, whereby disciplinary knowledge continues to play a central role but is embedded in new contexts. Furthermore, its institutional anchoring is crucial: transdisciplinarity only unfolds its impact sustainably if it is stabilized through curricular structures, administrative routines, and recurring practices that simultaneously enable openness to change and emergence. Education thus becomes a fluid structure that empowers learners to deal with uncertainty and to understand knowledge as something process-oriented and shapeable.<ref>Tsao, J., Kochhar-Lindgren, G. & Lam, A.M.H. Institutionalising a transdisciplinary curriculum: assemblages, territories, and refrains. ''High Educ'' '''89''', 849–864 (2025). https://link.springer.com/article/10.1007/s10734-024-01250-w</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref><br /> <br /> == Conclusion ==<br /> Transdisciplinarity is indispensable when dealing with high complexity in educational or research questions. While disciplinary and interdisciplinary approaches continue to play a central role, the present analysis shows that many real-world issues cannot be adequately addressed within clearly defined disciplinary boundaries. Transdisciplinarity starts precisely at this point by relating different perspectives, forms of knowledge, and contexts of action to one another.<br /> <br /> This becomes particularly clear in the connection between knowledge and information. Information alone is neither meaningful nor action-guiding; rather, it requires interpretation, embedding, and practical experience to become knowledge. Transdisciplinary approaches make these transitions visible by integrating scientific, practical, and contextual forms of knowledge. The discussion of epistemological examples such as Mary’s Room underscores that knowledge cannot be generated exclusively in a theoretical manner, but is essentially bound to experience and practice.<br /> <br /> In the field of education, transdisciplinarity opens up new possibilities for learning that go beyond the mere transmission of disciplinary knowledge. Learning is understood as an open, process-oriented, and relational process that refers to real-world problems and encourages the management of uncertainty. In this sense, transdisciplinary education contributes to preparing learners for societal, technological, and ecological challenges.<br /> <br /> Overall, transdisciplinarity is not to be understood as a substitute for, but as a reflexive framework for disciplinary knowledge. It opens up an epistemic space in which knowledge, information, and practice are linked, and in which new forms of understanding can emerge that are more appropriate to the complexity of the world.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29443 Draft:Transdisciplinarity 2025-12-28T22:19:59Z

<p>Gabriel Roiß: </p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity, what it means for education, and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity in Education ==<br /> Transdisciplinarity in education refers to an educational approach that goes beyond the boundaries of individual disciplines in order to do justice to the increasing complexity of societal, technological, and ecological challenges. Knowledge is not conveyed in isolation within a single discipline, but in relational learning contexts in which perspectives are demonstrated. Transdisciplinary education is not an additive merger of subjects, but a dynamic process in which new forms of thinking, learning, and acting emerge. It is experimental, theme-oriented, and related to real-world problems, whereby disciplinary knowledge continues to play a central role but is embedded in new contexts. Furthermore, its institutional anchoring is crucial: transdisciplinarity only unfolds its impact sustainably if it is stabilized through curricular structures, administrative routines, and recurring practices that simultaneously enable openness to change and emergence. Education thus becomes a fluid structure that empowers learners to deal with uncertainty and to understand knowledge as something process-oriented and shapeable.<ref>Tsao, J., Kochhar-Lindgren, G. & Lam, A.M.H. Institutionalising a transdisciplinary curriculum: assemblages, territories, and refrains. ''High Educ'' '''89''', 849–864 (2025). https://link.springer.com/article/10.1007/s10734-024-01250-w</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29441 Draft:Transdisciplinarity 2025-12-28T22:18:53Z

<p>Gabriel Roiß: </p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity in Education ==<br /> Transdisciplinarity in education refers to an educational approach that goes beyond the boundaries of individual disciplines in order to do justice to the increasing complexity of societal, technological, and ecological challenges. Knowledge is not conveyed in isolation within a single discipline, but in relational learning contexts in which perspectives are demonstrated. Transdisciplinary education is not an additive merger of subjects, but a dynamic process in which new forms of thinking, learning, and acting emerge. It is experimental, theme-oriented, and related to real-world problems, whereby disciplinary knowledge continues to play a central role but is embedded in new contexts. Furthermore, its institutional anchoring is crucial: transdisciplinarity only unfolds its impact sustainably if it is stabilized through curricular structures, administrative routines, and recurring practices that simultaneously enable openness to change and emergence. Education thus becomes a fluid structure that empowers learners to deal with uncertainty and to understand knowledge as something process-oriented and shapeable.<ref>Tsao, J., Kochhar-Lindgren, G. & Lam, A.M.H. Institutionalising a transdisciplinary curriculum: assemblages, territories, and refrains. ''High Educ'' '''89''', 849–864 (2025). https://link.springer.com/article/10.1007/s10734-024-01250-w</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Free_will&diff=29437 Draft:Free will 2025-12-28T21:20:31Z

<p>Gabriel Roiß: /* Issues related to Free Will */</p> <hr /> <div>{{Head0 JTP|Authors=[[User:Elenaschindler]] and [[User:Maria Botros]]}}<br /> == Overview ==<br /> This article deals with the superordinate term of <nowiki>'Free Will', regarding the definition of the term itself, as well as the change of the meaning in a period of time and today’s society. The discussion includes an analysis of the contrasts between 'Free Will,' ''</nowiki>[[Draft:Determinism|Determinism]]' and 'Compatibilism,' concepts that remain central to ongoing philosophical debates.<ref name=":3">Philosophy Break. (n.d.). ''Compatibilism: Philosophy’s Favorite Answer to the Free Will Debate.'' [https://philosophybreak.com/articles/compatibilism-philosophys-favorite-answer-to-the-free-will-debate/ In philosophybreak.com].</ref> These questions are not only theoretical but also deeply personal, as they require each individual to grapple with the extent of autonomy in decision-making. Interpreting the essence of free will requires careful consideration of whether human actions are truly autonomous or governed by external determinants. This exploration begins with precise definitions to eliminate ambiguity and lays the groundwork for a comprehensive analysis. Perspectives from influential philosophers, who dedicated their lives to unraveling this complex issue, are pivotal to understanding free will. Beyond philosophy, this article also examines the societal and cultural factors, such as moral responsibility, environmental influences, and religious frameworks, that shape how free will is perceived and exercised.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Foreknowledge and free will.'' https://iep.utm.edu/foreknow/</ref><br /> <br /> The structure of this article is designed to provide clarity and depth. It begins with an overview, followed by definitions that establish the foundational concepts. An introduction to the central debates is provided, along with a detailed comparison of philosophical perspectives. Finally, the article addresses broader issues that influence the discussion of free will and concludes with a synthesis of the key findings. <br /> <br /> == Definitions ==<br /> <br /> === Free Will ===<br /> Basically 'Free Will' explains the ability to decide for yourself what actions will be carried out so more or less ''"a significant kind of control over one’s actions”''<ref>O’Connor, Timothy and Christopher Franklin (2022). Free Will. ''The Stanford Encyclopedia of Philosophy'' (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL=https://plato.stanford.edu/archives/win2022/entries/freewill</ref>'','' or doing something with 100% certainty. The first reaction of most people would probably be the thought that they control every decision in their life for themselves, but there are so many situations in life in which our subconscious decides on its own based on experience and routines.<ref>Phys.org. (2023, October). ''A scientist’s decades of research suggest we don’t have free will.'' [https://phys.org/news/2023-10-scientist-decades-dont-free.html In phys.org]</ref> However that is not what ‘Free Will’ is, because we cannot fully control our subconsciousness. When was the last time you decided something just based only on your own will?<br /> <br /> Some interpret free will more broadly, arguing that conviction in a decision—regardless of its origin—qualifies it as free will. This perspective underscores the plurality of interpretations surrounding the concept, making it impossible to restrict free will to a singular definition. To limit its meaning would negate the diversity of philosophical and scientific insights into human agency, overlooking how it evolves across contexts and disciplines.<br /> <br /> === Determinism ===<br /> “''Determinism is the thesis that the course of the future is entirely determined by the conjunction of the past and the laws of nature.”''<ref name=":0">Timpe, Kevin (n.d.). Free Will. ''Internet Encyclopedia of Philosophy''. URL= https://iep.utm.edu/freewill/#H3</ref>''.'' This is the foundational premise of determinism, which asserts that every event, including human actions, is a consequence of preceding causes. Determinism, however, is not a monolith.<ref>Britannica. (n.d.). ''Determinism: Definition, Philosophers, & Facts.'' Retrieved from https://www.britannica.com/topic/determinism</ref> It encompasses varying forms, such as 'Hard Determinism,' which denies free will outright, and 'Soft Determinism,' which integrates elements of choice within a deterministic framework. “''A system’s being determined is different from its being predictable.”''<ref name=":0" /> The definition of determinism is not everything already being a plan. No one is able to predict what an individual would do next and what is going to happen. It rather is a guideline that is automatically followed through our behavior.<ref name=":3" /><br /> <br /> For this discussion, the relevance of 'Hard' and 'Soft Determinism' cannot be overstated. While hard determinism aligns closely with incompatibilism, soft determinism forms the basis of compatibilist arguments, bridging the gap between causality and autonomy.<ref>Medium. (2023, July 15). ''Is Anyone Really Free?''https://medium.com/themusings/is-anyone-really-free-8fe975039d3d</ref><br /> <br /> === Compatibilism ===<br /> Compatibilism is a compromise between the extremist opinions of free will and determinism. It describes that ''“the existence of free will in a possible world is compatible with that world being deterministic”''<ref name=":0" />''.'' Compatibilism reframes free will as the capacity to act according to one’s desires, even if those desires arise from deterministic processes. This perspective challenges the dichotomy between autonomy and causality, suggesting that meaningful choice can coexist with inevitable influences.<br /> <br /> For instance, compatibilism argues that while certain external factors dictate circumstances, individuals retain the ability to make decisions within those constraints. Consider how a person can exercise freedom within a structured environment, such as choosing a career path while influenced by societal expectations. These examples illustrate that free will does not necessitate absolute independence but rather operates through the alignment of internal motivations with external realities.<br /> <br /> == Introduction ==<br /> 'Free Will' is a topic that is well discussed in today’s society. While some individuals firmly believe that they make every decision independently, others are convinced that their choices are predetermined by factors beyond their control. These perspectives reflect the diverse and often conflicting opinions about free will, underscoring its complexity as a philosophical and practical concept. <br /> <br /> Whatever opinion one has, it is important to know how one thinks about this topic and how one wants to live their life. Either you consciously live your life, choosing on your own, which way you want to go, or you let your life be led by determinism. But first one has to really understand what either of these terms means and, like always, it is important to listen to other opinions on this topic to get a good understanding of the question. <br /> <br /> Free will is fundamentally a question about freedom, encompassing [[Draft:Moral|moral]] responsibility, the nature of human agency, autonomy, and more. If individuals possess the capacity to select their path in life, even within certain constraints, this counts as an exercise of freedom. However, the very existence of free will is challenged by determinism, which asserts that every event or state of affairs is causally determined by preceding conditions.<br /> <br /> ''“Could we have free will even if determinism is true?”''<ref name=":0" /> This question highlights the tension between these two concepts. Determinism posits that all actions are causally linked, while free will implies genuine choice. The inquiry does not seek to disprove determinism but instead asks whether free will can coexist with causality, preserving its meaningfulness within a deterministic framework.<ref>Information Philosopher. (n.d.). ''The Problem of Free Will.'' https://www.informationphilosopher.com/freedom/problem/</ref><br /> <br /> == Philosophers on ‘Free will’ ==<br /> Because “Freedom” is a topic that is well discussed in [[Philosophy (preliminary)|philosophy]], free will is the next thought. And it is no surprise, that already in the early years there were many philosophers who discussed these topics. Some are positive that humanity is free and free will is definitely a part of our life or even manages our whole life and future. On the other side, there are also many who say our life is 100% controlled and not at all self-determined. These debates often explore how free will intersects with ethics, metaphysics, and human agency, providing a foundation for addressing questions about responsibility and the meaning of life. The following sections introduce key perspectives from influential philosophers, addressing both sides of the debate.<br /> <br /> === Spinoza ===<br /> “In the mind there is no absolute, or free, will, but the mind is determined to will this or that by a cause which is also determined by another, and this again by another, and so to infinity” (IIP48)<ref name=":1">Kluz, Christopher (n.d.). Spinoza: Free Will and Freedom. ''Internet Encyclopedia of Philosophy.'' URL = https://iep.utm.edu/spinoza-free-will-determinism/#H2</ref>. This statement by Spinoza identifies him as a determinist. He claims that human choices are not made independently but are dictated by a chain of causes. Unlike conventional definitions of free will, Spinoza interprets will as the mind’s agreement or disagreement with ideas, rather than a fully autonomous decision-making faculty. <br /> <br /> Spinoza perceives the mind as an idea of the body, controlled by it, while the body itself is influenced by external forces.<ref>The Collector. (n.d.). ''Spinoza and Determinism.'' https://www.thecollector.com/spinoza-determinism/</ref> Furthermore, his philosophical framework posits that all entities, including human beings, are part of a unified substance governed by natural laws. This contrasts with Cartesian dualism, where mind and body are distinct. For Spinoza, the interconnectedness of all things eliminates randomness from the universe. His concept of "conatus," or the innate drive of every being to persevere in its existence, highlights how choices arise from a natural order rather than independent will. Modern psychological theories about survival instincts echo Spinoza’s view, linking human behavior to intrinsic biological drives. <br /> <br /> === Descartes ===<br /> Descartes is a very important philosopher when it comes to free will. He has spent a lot of time with the question whether a human being is free and how life works as it does. He is very specific in his terms of our own individual thoughts. “I find here that thought is an attribute that belongs to me; it alone cannot be separated from me.”<ref name=":2">Descartes, René (1641). ''Meditations on First Philosophy''.</ref>; that is his statement concerning our thoughts. So, in Descartes’ definition we have the full power of thinking what we want to think. That is the very first step into being independent in our own will and choosing on our own. With that comes the ability to doubt, understand, conceive, affirm, deny, will, refuse, imagine, feel and many more thoughts and feelings.<ref name=":2" /><br /> <br /> This big philosopher also connects a lot to god; regarding our will, our thoughts, our being and even our science. “I conclude so certainly that god exists, and that my existence depends entirely on Him in every moment of my life”<ref name=":2" /> So that everything that is, that thinks and feels is dependent on god; regardless how independent we are, there is still this true power of [[knowledge]] that exceeds us. But still, in Descartes’ eyes, god is not everything, and we as human beings are something in between him and nothing.<br /> <br /> Descartes argues that error arises when the will extends beyond what the intellect clearly and distinctly perceives. He asserts that the will is free and unlimited, whereas human understanding is finite. As soon as we know what is wrong and what is right, there is no difficulty to choosing, and there is more freedom in our will and our choices.<ref name=":2" /> Descartes is determined that we should make use of our free will, as we can, in denying or affirming to the situations in life. <br /> <br /> A very important keynote of Descartes’ work is that the knowledge we have exceeds our will by far, and it should always be that way.<ref>Descartes, René (1644). ''Principles of Philosophy''.</ref> When it is like that, we are truly free and decide on our own. So that, our will has to be led by clear and definite knowledge in order to be free; because true power lays in the knowledge we collect throughout our lives. Nevertheless, the substantiation of mind on one hand and body on the other posits the problem of how can the communicate between them since substance does not requires anything else to exist, what excludes the communication with other substance. Thus how the action of the body -or the ''res extensa'' in general- can be determined by the free will? This is the big metaphysical issue of the early Enlightenment to which Descartes, Spinoza, Leibniz and Malebranche try to find different solutions offering different perspectives to the meaning of free will.<ref>Marías, J. (1980). ''Biografía de la filosofía''. Madrid: Alianza.</ref><br /> <br /> === Nietzsche ===<br /> Nietzsche’s perspective on free will diverges sharply from traditional frameworks. He denied the existence of free will, viewing it as an illusion constructed to impose moral and societal order. Nietzsche also rejected determinism, proposing instead a concept of self-determination that transcends these binaries. Freedom, in Nietzsche’s philosophy, is not found in independence from external forces but in the individual’s ability to overcome constraints and create personal meaning.<br /> <br /> Central to Nietzsche’s philosophy is the "will to power," a concept that redefines freedom as the drive to assert and expand one's influence. This perspective challenges the notion of static autonomy, suggesting instead that freedom is dynamic, achieved through continuous growth and self-overcoming. Nietzsche’s critique of traditional morality ties directly to his rejection of free will, as he viewed moral systems as tools of control rather than reflections of genuine human agency.<br /> <br /> === Sartre ===<br /> Jean-Paul Sartre offers an existentialist perspective on free will. He argued that human existence comes before essence, meaning individuals define themselves through their choices and actions.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Jean-Paul Sartre: Existentialism.'' https://iep.utm.edu/sartre-ex/</ref> Sartre famously stated, “Existence precedes essence,” asserting that humans are fundamentally free to choose their paths in life without predetermined essence or external constraints. <br /> <br /> For Sartre, freedom also entails responsibility, as individuals are wholly accountable for the values and meanings they create. External influences may shape circumstances, but authentic choices remain within the individual's control.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref> Sartre’s existentialist framework challenges deterministic views by emphasizing autonomy as a condition of existence rather than a product of external or internal causes.<br /> <br /> Sartre’s existentialist view challenges deterministic ideas by suggesting that human freedom is absolute and irreversible. It rejects the notion that our paths are already decided or that external factors control our actions. Instead, Sartre emphasizes our radical freedom to shape our destinies through authentic choices.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref><br /> <br /> Sartre also introduced the concept of "bad faith," a state in which individuals deny their freedom by conforming to societal expectations or external pressures. This self-deception, according to Sartre, limits authentic existence. Additionally, Sartre addressed the anxiety inherent in freedom, which he called "anguish," as it stems from the realization that every choice carries weight and responsibility. These ideas highlight the practical and psychological dimensions of free will in existentialist thought.<br /> <br /> == Cultural and Religious Perspectives ==<br /> '''1. Christianity:''' Christian theology views free will an integral part of moral responsibility and personal accountability before God.<ref>Frame-Poythress. (n.d.). ''Free Will and Moral Responsibility.'' https://frame-poythress.org/free-will-and-moral-responsibility/</ref> It emphasizes individual choice within the framework of divine sovereignty, highlighting the importance of ethical decision-making and aligning one's actions with God's will. Free will serves as the foundation for moral agency, enabling individuals to discern between good and evil and to act in ways that reflect their faith. Through the exercise of free will, believers are called to make virtuous choices, fostering spiritual growth and adherence to divine guidance.Thus free will underscores moral agency and the call to make virtuous choices, contributing to spiritual growth and adherence to divine guidance.<br /> <br /> Free will also plays a crucial role in the idea of salvation. In Catholicism, for example, individuals are seen as free to accept or reject God’s grace. This is most evident in practices like confession, where people actively choose to seek forgiveness and reconcile with God. On the other hand, Calvinist theology leans more heavily on the concept of predestination, suggesting that salvation is determined by God’s will rather than human choice. These differing views highlight the rich diversity of thought within Christianity when it comes to free will.<br /> <br /> '''2. Buddhism:''' Buddhist philosophy interprets free will through karma, emphasizing intentional actions and ethical conduct as pivotal in shaping one's spiritual journey.<ref>Study Buddhism. (n.d.). ''Karma: Neither Free Will nor Determinism.'' [https://studybuddhism.com/en/advanced-studies/lam-rim/karma-advanced/karma-neither-free-will-nor-determinism In studybuddhism.com]</ref> It promotes mindfulness and ethical cultivation to transcend conditioned habits and progress towards enlightenment. Hence, free will is seen as crucial in breaking karmic cycles, fostering personal transformation, and contributing to interconnected cosmic harmony.<ref>Discourse Sutta Central. (2022). ''Buddha and Free Will.'' https://discourse.suttacentral.net/t/buddha-and-free-will/25677</ref><br /> <br /> Free will in Buddhism is about making thoughtful, ethical decisions that align with compassion and self-discipline. This process not only transforms the individual but also contributes to harmony in the interconnected world. By choosing actions wisely, free will becomes a tool for breaking cycles of suffering and progressing toward enlightenment.<br /> <br /> '''3. Islam:''' Islamic theology integrates free will with divine predestination (qadar), highlighting the balance between human choice and Allah's omniscience.<ref>Yaqeen Institute for Islamic Research. (n.d.). ''Predestination vs. Free Will in Islam: Understanding Allah’s Qadr.'' [https://yaqeeninstitute.org/read/paper/predestination-vs-free-will-in-islam-understanding-allahs-qadr In yaqeeninstitute.org]</ref> While Allah knows everything that will happen, individuals are still responsible for their actions and are free to choose between right and wrong. This freedom is guided by the Quran and Hadith, which provide moral principles for ethical decision-making.<ref>BBC Bitesize. (n.d.). ''The Belief in Free Will in Islam.'' [https://www.bbc.co.uk/bitesize/guides/zkdkw6f/revision/2 In www.bbc.co.uk]</ref> <br /> <br /> Free will in Islam emphasizes personal accountability and spiritual growth. By making choices that align with divine guidance, believers can fulfill their moral responsibilities and progress toward a closer relationship with Allah, all while understanding that their lives unfold within the framework of divine decree.<br /> <br /> '''4. Secular Humanism:''' Secular humanism asserts human autonomy and moral agency without reliance on supernatural beliefs.<ref>Council for Secular Humanism. (n.d.). ''A Secular Humanist Declaration.'' https://secularhumanism.org/a-secular-humanist-declaration/</ref> It champions rational thought, empirical knowledge, and ethical reasoning as the foundation for both personal freedom and societal progress. In this worldview, free will is seen as essential to upholding human dignity and empowering individuals to make ethical decisions.<ref>American Humanist Association. (n.d.). ''What is Secular Humanism?'' https://americanhumanist.org/what-is-humanism/</ref><br /> <br /> Free will is cherished not only as a personal right but also as a collective responsibility. Secular humanism advocates for the pursuit of shared values like justice, equality, and compassion, encouraging individuals to use their freedom to promote the common good. By prioritizing reason and collaboration, secular humanism fosters a vision of societal flourishing built on mutual respect and shared human values.<br /> <br /> == Issues related to Free Will ==<br /> While free will is often seen as a powerful concept, it also raises significant challenges and considerations in practical and philosophical contexts. One critical aspect to explore is the societal implications if everyone were to live solely by the principle of free will. This raises questions about how conflicting wills can be reconciled when personal freedoms overlap.<ref name=":3" /> In such situations, determining which choices take precedence becomes complex, as there is no universal arbiter to resolve these clashes.<br /> <br /> The exercise of free will is often limited by external factors, including societal norms, laws, and the power dynamics between individuals. These constraints reveal that free will is not absolute and must operate within a shared framework to avoid chaos. This issue is central to political philosophy, where thinkers like Rousseau offer solutions through the concept of the "general will."<ref>Delaney, James J. (n.d.). Jean-Jacques Rousseau (1712-1778). ''The Internet Encyclopedia of Philosophy''. https://iep.utm.edu/rousseau/#H4</ref> <br /> <br /> Rousseau argued that individual freedom can coexist with collective governance when the general will—a shared expression of collective free will—is developed. This ensures that personal liberties are respected while promoting the common good.<br /> <br /> Modern discussions around free will also touch on its intersection with social justice and equity. For instance, disparities in resources, opportunities, or systemic biases can restrict some individuals’ ability to exercise free will as fully as others. This highlights the importance of creating equitable conditions that allow everyone to make meaningful choices, ensuring that free will is not a privilege of the few but a right shared by all.Even if we have free will, there are some aspects that forces us into a kind of determinism. For example, our body, our basic needs. To stay alive we ''have to'' answer to the needs of our body.<ref>The Guardian. (2024, December 2). Gluttony, Lust, and the Other "Deadly Sins" - Are They Hardwired? [https://www.theguardian.com/commentisfree/2024/dec/02/deadly-sins-science-behaviour-physical In www.theguardian.com]</ref> Even if we want to, we are not able to ignore our hunger, sleep, etc., so that we are prevented from using our ability of choosing on our own in certain situations. Furthermore there are also instincts like lust, revenge and more that we are able to control to a certain extent, but still, these are emotions that do not necessarily determine our doings, but definitely direct it.<br /> <br /> The concept of will can also be interpreted with religious [[Belief|beliefs]] and God, just like Descartes did (look above in section “Descartes”). In this view, God’s will could be seen as aligning with one’s own will.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''The Role of God’s Will in Descartes’ Philosophy.'' https://iep.utm.edu/descartes-will/</ref> There are two interpretations to consider. The first suggests that, by believing in God, individuals align their choices with divine will, thus exercising free will by choosing God.<ref>Philosophy Break. (n.d.). ''Free Will in Religious Thought.'' https://philosophybreak.com/articles/free-will-in-religion/</ref> This approach frames free will as the conscious acceptance of divine guidance. The second interpretation, however, aligns God’s will with determinism, where human paths are predetermined by divine knowledge, leaving no room for change.<ref>Britannica. (n.d.). ''Predestination and Free Will in Christian Theology.'' https://www.britannica.com/topic/predestination</ref> <br /> <br /> These interpretations show how free will and determinism are often intertwined in theological discussions. Many religious frameworks attempt to reconcile human freedom with divine omnipotence, highlighting the complexity of this relationship. Beyond these two paths, alternative perspectives on free will and determinism also deserve attention, particularly those that emphasize human agency within broader existential or spiritual frameworks.<br /> <br /> Another important consideration is the uniqueness of every individual. It is impossible to offer one universal answer to the question of free will or determinism, as people have vastly different needs, beliefs, and worldviews. This is evident in the divergent opinions of major philosophers, who approached the same issue but arrived at different conclusions based on their unique philosophical systems.<ref>Medium. (2023, March 14). ''Why Different Philosophers Have Different Views on Free Will.'' [https://medium.com/themusings/philosophers-free-will-debate-8fe975039d3d In medium.com]</ref><br /> <br /> For some individuals, the idea of absolute free will might feel overwhelming, as it places the full burden of decision-making on their shoulders. Others might find comfort in a more deterministic framework, where life’s path is guided or predestined. This diversity underscores the importance of accommodating varying perspectives and recognizing that free will, or the lack thereof, can be experienced differently depending on personal values, cultural influences, and philosophical inclinations.<ref>Information Philosopher. (n.d.). ''Do We Need Free Will or a Guided Path?'' https://www.informationphilosopher.com/freedom/guided-life/</ref><br /> <br /> === Scientific Findings on the Potential Illusion of Free Will ===<br /> That we have at least a partially free will often seems obvious at first. We have the feeling of possessing a [[consciousness]] and often think we can explain why we do something. We see ourselves as rational beings who make decisions. However, there are significant scientific findings suggesting that this is at least partially illusory.<br /> <br /> Particularly interesting in this regard are split-brain experiments, such as "Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness" (de Haan et al., Neuropsychology Review, 2020).<ref name=":4">de Haan, E.H.F., Corballis, P.M., Hillyard, S.A. ''et al.'' Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness. ''Neuropsychol Rev'' '''30''', 224–233 (2020). https://link.springer.com/article/10.1007/s11065-020-09439-3</ref><br /> <br /> In split-brain experiments, patients examined that have had their connection between the two brain hemispheres surgically severed to treat severe epilepsy. These experiments specifically exploit the fact that many perception and processing tasks are lateralized; this means, for example, that information from the left visual field is primarily processed in the right hemisphere. By making inputs accessible to only one hemisphere at a time and querying the reactions separately, it is possible to test what the severing of the interhemispheric connection means for the unity or division of conscious experience.<br /> <br /> What has often emerged through these experiments is that split-brain patients frequently generate explanations for their actions when they do not know their actual reasons for a decision, instead of saying they do not know why they made certain choices. This becomes particularly visible in the left hemisphere, which provides verbal explanations for actions or perceptions even though the underlying information process is not accessible to it specifically in situations where a "input" is processed exclusively by the right hemisphere while the left hemisphere is responsible for the linguistic report. <ref name=":4" /><br /> <br /> One can imagine it as follows: For example, the right hemisphere is shown the instruction to draw a cowboy hat; the left hand correctly draws a cowboy hat. But the left hemisphere explains a completely different reasons as to why they have just drawn a cowboy hat.<br /> <br /> Although the left hemisphere has no direct access to the triggering stimulus, it nonetheless produces coherent, subjectively plausible justifications for its own behavior instead of explicitly declaring ignorance. The experiments suggest that these verbal explanations are reconstructive in nature and aim to bring the behavior of one's own body into a consistent narrative form. In split-brain patients, this process becomes particularly visible because the information available to the explaining hemisphere is fragmented, yet the urge to explain remains intact.<ref name=":4" /><br /> <br /> This shows that the illusion of freedom of decision-making is "pre-programmed" into our brain and that the feeling or the ability to explain that we made certain decisions "freely" is not to be trusted, or rather, that we cannot even explain by which influences our decisions were actually influenced.<br /> <br /> == Conclusion ==<br /> The truth of the previously mentioned theses—whether there is free will or only determinism—is not something that can be uniformly decided for every perspective. Each person must reflect on their own beliefs and the principles they hold dear. Just as the philosophers discussed here offer a wide range of interpretations, so too do individuals find themselves situated along a spectrum—from firm belief in free will to an acceptance of determinism. Between these two extremes lies the space for compatibilism and other nuanced perspectives, each offering its own take on how freedom and causation intersect. Regardless of the differences in these views, it remains essential to approach opposing ideas with respect and an open mind.<br /> <br /> While the understandings of these philosophers, and many others not mentioned here, are different, there is one thought that surpasses all judgments, considering the practical restriction of our [[knowledge]] and our system of [[Belief|beliefs]]: ultimately, if what is right and true is not aligned with what we believe, it is still our own true beliefs that holds greater importance. These own beliefs guides our lives, our decisions (whether deterministic or free), and consequently, our entire being.<br /> <br /> Free will is not just a theoretical question; it intertwines deeply with practical and spiritual concerns. For some, religious faith offers a framework where free will aligns with divine guidance, while for others, secular values emphasize human rationality and individual agency. What remains consistent is the diversity of experience—no single perspective can encompass the complexity of human thought and behavior. The unique circumstances, challenges, and values of each person ensure that free will, determinism, and everything in between are experienced in profoundly personal ways.<br /> <br /> Ultimately the question of free will usually cannot be answered in a simple way. It is not enough to say, "There is only free will," or "There is no free will." These statements fail to capture the layers of influence—philosophical, cultural, and scientific—that shape our understanding of freedom and choice. True engagement with this topic requires curiosity, reflection, and a willingness to embrace its complexity. By considering the nuances of free will, individuals can deepen their understanding of themselves, their actions, and their place in the world. <br /> <br /> == References ==<br /> <references /><br /> <br /> [[Category:GlossaLAB.edu]]<br /> [[Category:Introduction to Philosophy]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Free_will&diff=29436 Draft:Free will 2025-12-28T21:18:27Z

<p>Gabriel Roiß: /* Scientific Findings on the Potential Illusion of Free Will */</p> <hr /> <div>{{Head0 JTP|Authors=[[User:Elenaschindler]] and [[User:Maria Botros]]}}<br /> == Overview ==<br /> This article deals with the superordinate term of <nowiki>'Free Will', regarding the definition of the term itself, as well as the change of the meaning in a period of time and today’s society. The discussion includes an analysis of the contrasts between 'Free Will,' ''</nowiki>[[Draft:Determinism|Determinism]]' and 'Compatibilism,' concepts that remain central to ongoing philosophical debates.<ref name=":3">Philosophy Break. (n.d.). ''Compatibilism: Philosophy’s Favorite Answer to the Free Will Debate.'' [https://philosophybreak.com/articles/compatibilism-philosophys-favorite-answer-to-the-free-will-debate/ In philosophybreak.com].</ref> These questions are not only theoretical but also deeply personal, as they require each individual to grapple with the extent of autonomy in decision-making. Interpreting the essence of free will requires careful consideration of whether human actions are truly autonomous or governed by external determinants. This exploration begins with precise definitions to eliminate ambiguity and lays the groundwork for a comprehensive analysis. Perspectives from influential philosophers, who dedicated their lives to unraveling this complex issue, are pivotal to understanding free will. Beyond philosophy, this article also examines the societal and cultural factors, such as moral responsibility, environmental influences, and religious frameworks, that shape how free will is perceived and exercised.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Foreknowledge and free will.'' https://iep.utm.edu/foreknow/</ref><br /> <br /> The structure of this article is designed to provide clarity and depth. It begins with an overview, followed by definitions that establish the foundational concepts. An introduction to the central debates is provided, along with a detailed comparison of philosophical perspectives. Finally, the article addresses broader issues that influence the discussion of free will and concludes with a synthesis of the key findings. <br /> <br /> == Definitions ==<br /> <br /> === Free Will ===<br /> Basically 'Free Will' explains the ability to decide for yourself what actions will be carried out so more or less ''"a significant kind of control over one’s actions”''<ref>O’Connor, Timothy and Christopher Franklin (2022). Free Will. ''The Stanford Encyclopedia of Philosophy'' (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL=https://plato.stanford.edu/archives/win2022/entries/freewill</ref>'','' or doing something with 100% certainty. The first reaction of most people would probably be the thought that they control every decision in their life for themselves, but there are so many situations in life in which our subconscious decides on its own based on experience and routines.<ref>Phys.org. (2023, October). ''A scientist’s decades of research suggest we don’t have free will.'' [https://phys.org/news/2023-10-scientist-decades-dont-free.html In phys.org]</ref> However that is not what ‘Free Will’ is, because we cannot fully control our subconsciousness. When was the last time you decided something just based only on your own will?<br /> <br /> Some interpret free will more broadly, arguing that conviction in a decision—regardless of its origin—qualifies it as free will. This perspective underscores the plurality of interpretations surrounding the concept, making it impossible to restrict free will to a singular definition. To limit its meaning would negate the diversity of philosophical and scientific insights into human agency, overlooking how it evolves across contexts and disciplines.<br /> <br /> === Determinism ===<br /> “''Determinism is the thesis that the course of the future is entirely determined by the conjunction of the past and the laws of nature.”''<ref name=":0">Timpe, Kevin (n.d.). Free Will. ''Internet Encyclopedia of Philosophy''. URL= https://iep.utm.edu/freewill/#H3</ref>''.'' This is the foundational premise of determinism, which asserts that every event, including human actions, is a consequence of preceding causes. Determinism, however, is not a monolith.<ref>Britannica. (n.d.). ''Determinism: Definition, Philosophers, & Facts.'' Retrieved from https://www.britannica.com/topic/determinism</ref> It encompasses varying forms, such as 'Hard Determinism,' which denies free will outright, and 'Soft Determinism,' which integrates elements of choice within a deterministic framework. “''A system’s being determined is different from its being predictable.”''<ref name=":0" /> The definition of determinism is not everything already being a plan. No one is able to predict what an individual would do next and what is going to happen. It rather is a guideline that is automatically followed through our behavior.<ref name=":3" /><br /> <br /> For this discussion, the relevance of 'Hard' and 'Soft Determinism' cannot be overstated. While hard determinism aligns closely with incompatibilism, soft determinism forms the basis of compatibilist arguments, bridging the gap between causality and autonomy.<ref>Medium. (2023, July 15). ''Is Anyone Really Free?''https://medium.com/themusings/is-anyone-really-free-8fe975039d3d</ref><br /> <br /> === Compatibilism ===<br /> Compatibilism is a compromise between the extremist opinions of free will and determinism. It describes that ''“the existence of free will in a possible world is compatible with that world being deterministic”''<ref name=":0" />''.'' Compatibilism reframes free will as the capacity to act according to one’s desires, even if those desires arise from deterministic processes. This perspective challenges the dichotomy between autonomy and causality, suggesting that meaningful choice can coexist with inevitable influences.<br /> <br /> For instance, compatibilism argues that while certain external factors dictate circumstances, individuals retain the ability to make decisions within those constraints. Consider how a person can exercise freedom within a structured environment, such as choosing a career path while influenced by societal expectations. These examples illustrate that free will does not necessitate absolute independence but rather operates through the alignment of internal motivations with external realities.<br /> <br /> == Introduction ==<br /> 'Free Will' is a topic that is well discussed in today’s society. While some individuals firmly believe that they make every decision independently, others are convinced that their choices are predetermined by factors beyond their control. These perspectives reflect the diverse and often conflicting opinions about free will, underscoring its complexity as a philosophical and practical concept. <br /> <br /> Whatever opinion one has, it is important to know how one thinks about this topic and how one wants to live their life. Either you consciously live your life, choosing on your own, which way you want to go, or you let your life be led by determinism. But first one has to really understand what either of these terms means and, like always, it is important to listen to other opinions on this topic to get a good understanding of the question. <br /> <br /> Free will is fundamentally a question about freedom, encompassing [[Draft:Moral|moral]] responsibility, the nature of human agency, autonomy, and more. If individuals possess the capacity to select their path in life, even within certain constraints, this counts as an exercise of freedom. However, the very existence of free will is challenged by determinism, which asserts that every event or state of affairs is causally determined by preceding conditions.<br /> <br /> ''“Could we have free will even if determinism is true?”''<ref name=":0" /> This question highlights the tension between these two concepts. Determinism posits that all actions are causally linked, while free will implies genuine choice. The inquiry does not seek to disprove determinism but instead asks whether free will can coexist with causality, preserving its meaningfulness within a deterministic framework.<ref>Information Philosopher. (n.d.). ''The Problem of Free Will.'' https://www.informationphilosopher.com/freedom/problem/</ref><br /> <br /> == Philosophers on ‘Free will’ ==<br /> Because “Freedom” is a topic that is well discussed in [[Philosophy (preliminary)|philosophy]], free will is the next thought. And it is no surprise, that already in the early years there were many philosophers who discussed these topics. Some are positive that humanity is free and free will is definitely a part of our life or even manages our whole life and future. On the other side, there are also many who say our life is 100% controlled and not at all self-determined. These debates often explore how free will intersects with ethics, metaphysics, and human agency, providing a foundation for addressing questions about responsibility and the meaning of life. The following sections introduce key perspectives from influential philosophers, addressing both sides of the debate.<br /> <br /> === Spinoza ===<br /> “In the mind there is no absolute, or free, will, but the mind is determined to will this or that by a cause which is also determined by another, and this again by another, and so to infinity” (IIP48)<ref name=":1">Kluz, Christopher (n.d.). Spinoza: Free Will and Freedom. ''Internet Encyclopedia of Philosophy.'' URL = https://iep.utm.edu/spinoza-free-will-determinism/#H2</ref>. This statement by Spinoza identifies him as a determinist. He claims that human choices are not made independently but are dictated by a chain of causes. Unlike conventional definitions of free will, Spinoza interprets will as the mind’s agreement or disagreement with ideas, rather than a fully autonomous decision-making faculty. <br /> <br /> Spinoza perceives the mind as an idea of the body, controlled by it, while the body itself is influenced by external forces.<ref>The Collector. (n.d.). ''Spinoza and Determinism.'' https://www.thecollector.com/spinoza-determinism/</ref> Furthermore, his philosophical framework posits that all entities, including human beings, are part of a unified substance governed by natural laws. This contrasts with Cartesian dualism, where mind and body are distinct. For Spinoza, the interconnectedness of all things eliminates randomness from the universe. His concept of "conatus," or the innate drive of every being to persevere in its existence, highlights how choices arise from a natural order rather than independent will. Modern psychological theories about survival instincts echo Spinoza’s view, linking human behavior to intrinsic biological drives. <br /> <br /> === Descartes ===<br /> Descartes is a very important philosopher when it comes to free will. He has spent a lot of time with the question whether a human being is free and how life works as it does. He is very specific in his terms of our own individual thoughts. “I find here that thought is an attribute that belongs to me; it alone cannot be separated from me.”<ref name=":2">Descartes, René (1641). ''Meditations on First Philosophy''.</ref>; that is his statement concerning our thoughts. So, in Descartes’ definition we have the full power of thinking what we want to think. That is the very first step into being independent in our own will and choosing on our own. With that comes the ability to doubt, understand, conceive, affirm, deny, will, refuse, imagine, feel and many more thoughts and feelings.<ref name=":2" /><br /> <br /> This big philosopher also connects a lot to god; regarding our will, our thoughts, our being and even our science. “I conclude so certainly that god exists, and that my existence depends entirely on Him in every moment of my life”<ref name=":2" /> So that everything that is, that thinks and feels is dependent on god; regardless how independent we are, there is still this true power of [[knowledge]] that exceeds us. But still, in Descartes’ eyes, god is not everything, and we as human beings are something in between him and nothing.<br /> <br /> Descartes argues that error arises when the will extends beyond what the intellect clearly and distinctly perceives. He asserts that the will is free and unlimited, whereas human understanding is finite. As soon as we know what is wrong and what is right, there is no difficulty to choosing, and there is more freedom in our will and our choices.<ref name=":2" /> Descartes is determined that we should make use of our free will, as we can, in denying or affirming to the situations in life. <br /> <br /> A very important keynote of Descartes’ work is that the knowledge we have exceeds our will by far, and it should always be that way.<ref>Descartes, René (1644). ''Principles of Philosophy''.</ref> When it is like that, we are truly free and decide on our own. So that, our will has to be led by clear and definite knowledge in order to be free; because true power lays in the knowledge we collect throughout our lives. Nevertheless, the substantiation of mind on one hand and body on the other posits the problem of how can the communicate between them since substance does not requires anything else to exist, what excludes the communication with other substance. Thus how the action of the body -or the ''res extensa'' in general- can be determined by the free will? This is the big metaphysical issue of the early Enlightenment to which Descartes, Spinoza, Leibniz and Malebranche try to find different solutions offering different perspectives to the meaning of free will.<ref>Marías, J. (1980). ''Biografía de la filosofía''. Madrid: Alianza.</ref><br /> <br /> === Nietzsche ===<br /> Nietzsche’s perspective on free will diverges sharply from traditional frameworks. He denied the existence of free will, viewing it as an illusion constructed to impose moral and societal order. Nietzsche also rejected determinism, proposing instead a concept of self-determination that transcends these binaries. Freedom, in Nietzsche’s philosophy, is not found in independence from external forces but in the individual’s ability to overcome constraints and create personal meaning.<br /> <br /> Central to Nietzsche’s philosophy is the "will to power," a concept that redefines freedom as the drive to assert and expand one's influence. This perspective challenges the notion of static autonomy, suggesting instead that freedom is dynamic, achieved through continuous growth and self-overcoming. Nietzsche’s critique of traditional morality ties directly to his rejection of free will, as he viewed moral systems as tools of control rather than reflections of genuine human agency.<br /> <br /> === Sartre ===<br /> Jean-Paul Sartre offers an existentialist perspective on free will. He argued that human existence comes before essence, meaning individuals define themselves through their choices and actions.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Jean-Paul Sartre: Existentialism.'' https://iep.utm.edu/sartre-ex/</ref> Sartre famously stated, “Existence precedes essence,” asserting that humans are fundamentally free to choose their paths in life without predetermined essence or external constraints. <br /> <br /> For Sartre, freedom also entails responsibility, as individuals are wholly accountable for the values and meanings they create. External influences may shape circumstances, but authentic choices remain within the individual's control.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref> Sartre’s existentialist framework challenges deterministic views by emphasizing autonomy as a condition of existence rather than a product of external or internal causes.<br /> <br /> Sartre’s existentialist view challenges deterministic ideas by suggesting that human freedom is absolute and irreversible. It rejects the notion that our paths are already decided or that external factors control our actions. Instead, Sartre emphasizes our radical freedom to shape our destinies through authentic choices.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref><br /> <br /> Sartre also introduced the concept of "bad faith," a state in which individuals deny their freedom by conforming to societal expectations or external pressures. This self-deception, according to Sartre, limits authentic existence. Additionally, Sartre addressed the anxiety inherent in freedom, which he called "anguish," as it stems from the realization that every choice carries weight and responsibility. These ideas highlight the practical and psychological dimensions of free will in existentialist thought.<br /> <br /> == Cultural and Religious Perspectives ==<br /> '''1. Christianity:''' Christian theology views free will an integral part of moral responsibility and personal accountability before God.<ref>Frame-Poythress. (n.d.). ''Free Will and Moral Responsibility.'' https://frame-poythress.org/free-will-and-moral-responsibility/</ref> It emphasizes individual choice within the framework of divine sovereignty, highlighting the importance of ethical decision-making and aligning one's actions with God's will. Free will serves as the foundation for moral agency, enabling individuals to discern between good and evil and to act in ways that reflect their faith. Through the exercise of free will, believers are called to make virtuous choices, fostering spiritual growth and adherence to divine guidance.Thus free will underscores moral agency and the call to make virtuous choices, contributing to spiritual growth and adherence to divine guidance.<br /> <br /> Free will also plays a crucial role in the idea of salvation. In Catholicism, for example, individuals are seen as free to accept or reject God’s grace. This is most evident in practices like confession, where people actively choose to seek forgiveness and reconcile with God. On the other hand, Calvinist theology leans more heavily on the concept of predestination, suggesting that salvation is determined by God’s will rather than human choice. These differing views highlight the rich diversity of thought within Christianity when it comes to free will.<br /> <br /> '''2. Buddhism:''' Buddhist philosophy interprets free will through karma, emphasizing intentional actions and ethical conduct as pivotal in shaping one's spiritual journey.<ref>Study Buddhism. (n.d.). ''Karma: Neither Free Will nor Determinism.'' [https://studybuddhism.com/en/advanced-studies/lam-rim/karma-advanced/karma-neither-free-will-nor-determinism In studybuddhism.com]</ref> It promotes mindfulness and ethical cultivation to transcend conditioned habits and progress towards enlightenment. Hence, free will is seen as crucial in breaking karmic cycles, fostering personal transformation, and contributing to interconnected cosmic harmony.<ref>Discourse Sutta Central. (2022). ''Buddha and Free Will.'' https://discourse.suttacentral.net/t/buddha-and-free-will/25677</ref><br /> <br /> Free will in Buddhism is about making thoughtful, ethical decisions that align with compassion and self-discipline. This process not only transforms the individual but also contributes to harmony in the interconnected world. By choosing actions wisely, free will becomes a tool for breaking cycles of suffering and progressing toward enlightenment.<br /> <br /> '''3. Islam:''' Islamic theology integrates free will with divine predestination (qadar), highlighting the balance between human choice and Allah's omniscience.<ref>Yaqeen Institute for Islamic Research. (n.d.). ''Predestination vs. Free Will in Islam: Understanding Allah’s Qadr.'' [https://yaqeeninstitute.org/read/paper/predestination-vs-free-will-in-islam-understanding-allahs-qadr In yaqeeninstitute.org]</ref> While Allah knows everything that will happen, individuals are still responsible for their actions and are free to choose between right and wrong. This freedom is guided by the Quran and Hadith, which provide moral principles for ethical decision-making.<ref>BBC Bitesize. (n.d.). ''The Belief in Free Will in Islam.'' [https://www.bbc.co.uk/bitesize/guides/zkdkw6f/revision/2 In www.bbc.co.uk]</ref> <br /> <br /> Free will in Islam emphasizes personal accountability and spiritual growth. By making choices that align with divine guidance, believers can fulfill their moral responsibilities and progress toward a closer relationship with Allah, all while understanding that their lives unfold within the framework of divine decree.<br /> <br /> '''4. Secular Humanism:''' Secular humanism asserts human autonomy and moral agency without reliance on supernatural beliefs.<ref>Council for Secular Humanism. (n.d.). ''A Secular Humanist Declaration.'' https://secularhumanism.org/a-secular-humanist-declaration/</ref> It champions rational thought, empirical knowledge, and ethical reasoning as the foundation for both personal freedom and societal progress. In this worldview, free will is seen as essential to upholding human dignity and empowering individuals to make ethical decisions.<ref>American Humanist Association. (n.d.). ''What is Secular Humanism?'' https://americanhumanist.org/what-is-humanism/</ref><br /> <br /> Free will is cherished not only as a personal right but also as a collective responsibility. Secular humanism advocates for the pursuit of shared values like justice, equality, and compassion, encouraging individuals to use their freedom to promote the common good. By prioritizing reason and collaboration, secular humanism fosters a vision of societal flourishing built on mutual respect and shared human values.<br /> <br /> == Issues related to Free Will ==<br /> While free will is often seen as a powerful concept, it also raises significant challenges and considerations in practical and philosophical contexts. One critical aspect to explore is the societal implications if everyone were to live solely by the principle of free will. This raises questions about how conflicting wills can be reconciled when personal freedoms overlap.<ref name=":3" /> In such situations, determining which choices take precedence becomes complex, as there is no universal arbiter to resolve these clashes.<br /> <br /> The exercise of free will is often limited by external factors, including societal norms, laws, and the power dynamics between individuals. These constraints reveal that free will is not absolute and must operate within a shared framework to avoid chaos. This issue is central to political philosophy, where thinkers like Rousseau offer solutions through the concept of the "general will."<ref>Delaney, James J. (n.d.). Jean-Jacques Rousseau (1712-1778). ''The Internet Encyclopedia of Philosophy''. https://iep.utm.edu/rousseau/#H4</ref> <br /> <br /> Rousseau argued that individual freedom can coexist with collective governance when the general will—a shared expression of collective free will—is developed. This ensures that personal liberties are respected while promoting the common good.<br /> <br /> Modern discussions around free will also touch on its intersection with social justice and equity. For instance, disparities in resources, opportunities, or systemic biases can restrict some individuals’ ability to exercise free will as fully as others. This highlights the importance of creating equitable conditions that allow everyone to make meaningful choices, ensuring that free will is not a privilege of the few but a right shared by all.Even if we have free will, there are some aspects that forces us into a kind of determinism. For example, our body, our basic needs. To stay alive we ''have to'' answer to the needs of our body.<ref>The Guardian. (2024, December 2). Gluttony, Lust, and the Other "Deadly Sins" - Are They Hardwired? [https://www.theguardian.com/commentisfree/2024/dec/02/deadly-sins-science-behaviour-physical In www.theguardian.com]</ref> Even if we want to, we are not able to ignore our hunger, sleep, etc., so that we are prevented from using our ability of choosing on our own in certain situations. Furthermore there are also instincts like lust, revenge and more that we are able to control to a certain extent, but still, these are emotions that do not necessarily determine our doings, but definitely direct it.<br /> <br /> The concept of will can also be interpreted with religious [[Belief|beliefs]] and God, just like Descartes did (look above in section “Descartes”). In this view, God’s will could be seen as aligning with one’s own will.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''The Role of God’s Will in Descartes’ Philosophy.'' https://iep.utm.edu/descartes-will/</ref> There are two interpretations to consider. The first suggests that, by believing in God, individuals align their choices with divine will, thus exercising free will by choosing God.<ref>Philosophy Break. (n.d.). ''Free Will in Religious Thought.'' https://philosophybreak.com/articles/free-will-in-religion/</ref> This approach frames free will as the conscious acceptance of divine guidance. The second interpretation, however, aligns God’s will with determinism, where human paths are predetermined by divine knowledge, leaving no room for change.<ref>Britannica. (n.d.). ''Predestination and Free Will in Christian Theology.'' https://www.britannica.com/topic/predestination</ref> <br /> <br /> These interpretations show how free will and determinism are often intertwined in theological discussions. Many religious frameworks attempt to reconcile human freedom with divine omnipotence, highlighting the complexity of this relationship. Beyond these two paths, alternative perspectives on free will and determinism also deserve attention, particularly those that emphasize human agency within broader existential or spiritual frameworks.<br /> <br /> Another important consideration is the uniqueness of every individual. It is impossible to offer one universal answer to the question of free will or determinism, as people have vastly different needs, beliefs, and worldviews. This is evident in the divergent opinions of major philosophers, who approached the same issue but arrived at different conclusions based on their unique philosophical systems.<ref>Medium. (2023, March 14). ''Why Different Philosophers Have Different Views on Free Will.'' [https://medium.com/themusings/philosophers-free-will-debate-8fe975039d3d In medium.com]</ref><br /> <br /> For some individuals, the idea of absolute free will might feel overwhelming, as it places the full burden of decision-making on their shoulders. Others might find comfort in a more deterministic framework, where life’s path is guided or predestined. This diversity underscores the importance of accommodating varying perspectives and recognizing that free will, or the lack thereof, can be experienced differently depending on personal values, cultural influences, and philosophical inclinations.<ref>Information Philosopher. (n.d.). ''Do We Need Free Will or a Guided Path?'' https://www.informationphilosopher.com/freedom/guided-life/</ref><br /> <br /> === Scientific Findings on the Potential Illusion of Free Will ===<br /> That we have at least a partially free will often seems obvious at first. We have the feeling of possessing a [[consciousness]] and can often explain why we do something. We see ourselves as rational beings who make decisions. However, there are significant scientific findings suggesting that this is at least partially illusory.<br /> <br /> Particularly interesting in this regard are split-brain experiments, such as "Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness" (de Haan et al., Neuropsychology Review, 2020).<ref name=":4">de Haan, E.H.F., Corballis, P.M., Hillyard, S.A. ''et al.'' Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness. ''Neuropsychol Rev'' '''30''', 224–233 (2020). https://link.springer.com/article/10.1007/s11065-020-09439-3</ref><br /> <br /> In split-brain experiments, patients examined that have had their connection between the two brain hemispheres surgically severed to treat severe epilepsy. These experiments specifically exploit the fact that many perception and processing tasks are lateralized; this means, for example, that information from the left visual field is primarily processed in the right hemisphere. By making inputs accessible to only one hemisphere at a time and querying the reactions separately, it is possible to test what the severing of the interhemispheric connection means for the unity or division of conscious experience.<br /> <br /> What has often emerged through these experiments is that split-brain patients frequently generate explanations for their actions when they do not know their actual reasons for a decision, instead of saying they do not know why they made certain choices. This becomes particularly visible in the left hemisphere, which provides verbal explanations for actions or perceptions even though the underlying information process is not accessible to it specifically in situations where a "input" is processed exclusively by the right hemisphere while the left hemisphere is responsible for the linguistic report. <ref name=":4" /><br /> <br /> One can imagine it as follows: For example, the right hemisphere is shown the instruction to draw a cowboy hat; the left hand correctly draws a cowboy hat. But the left hemisphere explains a completely different reasons as to why they have just drawn a cowboy hat.<br /> <br /> Although the left hemisphere has no direct access to the triggering stimulus, it nonetheless produces coherent, subjectively plausible justifications for its own behavior instead of explicitly declaring ignorance. The experiments suggest that these verbal explanations are reconstructive in nature and aim to bring the behavior of one's own body into a consistent narrative form. In split-brain patients, this process becomes particularly visible because the information available to the explaining hemisphere is fragmented, yet the urge to explain remains intact.<ref name=":4" /><br /> <br /> This shows that the illusion of freedom of decision-making is "pre-programmed" into our brain and that the feeling or the ability to explain that we made certain decisions "freely" is not to be trusted, or rather, that we cannot even explain by which influences our decisions were actually influenced.<br /> <br /> == Conclusion ==<br /> The truth of the previously mentioned theses—whether there is free will or only determinism—is not something that can be uniformly decided for every perspective. Each person must reflect on their own beliefs and the principles they hold dear. Just as the philosophers discussed here offer a wide range of interpretations, so too do individuals find themselves situated along a spectrum—from firm belief in free will to an acceptance of determinism. Between these two extremes lies the space for compatibilism and other nuanced perspectives, each offering its own take on how freedom and causation intersect. Regardless of the differences in these views, it remains essential to approach opposing ideas with respect and an open mind.<br /> <br /> While the understandings of these philosophers, and many others not mentioned here, are different, there is one thought that surpasses all judgments, considering the practical restriction of our [[knowledge]] and our system of [[Belief|beliefs]]: ultimately, if what is right and true is not aligned with what we believe, it is still our own true beliefs that holds greater importance. These own beliefs guides our lives, our decisions (whether deterministic or free), and consequently, our entire being.<br /> <br /> Free will is not just a theoretical question; it intertwines deeply with practical and spiritual concerns. For some, religious faith offers a framework where free will aligns with divine guidance, while for others, secular values emphasize human rationality and individual agency. What remains consistent is the diversity of experience—no single perspective can encompass the complexity of human thought and behavior. The unique circumstances, challenges, and values of each person ensure that free will, determinism, and everything in between are experienced in profoundly personal ways.<br /> <br /> Ultimately the question of free will usually cannot be answered in a simple way. It is not enough to say, "There is only free will," or "There is no free will." These statements fail to capture the layers of influence—philosophical, cultural, and scientific—that shape our understanding of freedom and choice. True engagement with this topic requires curiosity, reflection, and a willingness to embrace its complexity. By considering the nuances of free will, individuals can deepen their understanding of themselves, their actions, and their place in the world. <br /> <br /> == References ==<br /> <references /><br /> <br /> [[Category:GlossaLAB.edu]]<br /> [[Category:Introduction to Philosophy]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Free_will&diff=29427 Draft:Free will 2025-12-28T20:36:04Z

<p>Gabriel Roiß: /* Issues related to Free Will */</p> <hr /> <div>{{Head0 JTP|Authors=[[User:Elenaschindler]] and [[User:Maria Botros]]}}<br /> == Overview ==<br /> This article deals with the superordinate term of <nowiki>'Free Will', regarding the definition of the term itself, as well as the change of the meaning in a period of time and today’s society. The discussion includes an analysis of the contrasts between 'Free Will,' ''</nowiki>[[Draft:Determinism|Determinism]]' and 'Compatibilism,' concepts that remain central to ongoing philosophical debates.<ref name=":3">Philosophy Break. (n.d.). ''Compatibilism: Philosophy’s Favorite Answer to the Free Will Debate.'' [https://philosophybreak.com/articles/compatibilism-philosophys-favorite-answer-to-the-free-will-debate/ In philosophybreak.com].</ref> These questions are not only theoretical but also deeply personal, as they require each individual to grapple with the extent of autonomy in decision-making. Interpreting the essence of free will requires careful consideration of whether human actions are truly autonomous or governed by external determinants. This exploration begins with precise definitions to eliminate ambiguity and lays the groundwork for a comprehensive analysis. Perspectives from influential philosophers, who dedicated their lives to unraveling this complex issue, are pivotal to understanding free will. Beyond philosophy, this article also examines the societal and cultural factors, such as moral responsibility, environmental influences, and religious frameworks, that shape how free will is perceived and exercised.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Foreknowledge and free will.'' https://iep.utm.edu/foreknow/</ref><br /> <br /> The structure of this article is designed to provide clarity and depth. It begins with an overview, followed by definitions that establish the foundational concepts. An introduction to the central debates is provided, along with a detailed comparison of philosophical perspectives. Finally, the article addresses broader issues that influence the discussion of free will and concludes with a synthesis of the key findings. <br /> <br /> == Definitions ==<br /> <br /> === Free Will ===<br /> Basically 'Free Will' explains the ability to decide for yourself what actions will be carried out so more or less ''"a significant kind of control over one’s actions”''<ref>O’Connor, Timothy and Christopher Franklin (2022). Free Will. ''The Stanford Encyclopedia of Philosophy'' (Winter 2022 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL=https://plato.stanford.edu/archives/win2022/entries/freewill</ref>'','' or doing something with 100% certainty. The first reaction of most people would probably be the thought that they control every decision in their life for themselves, but there are so many situations in life in which our subconscious decides on its own based on experience and routines.<ref>Phys.org. (2023, October). ''A scientist’s decades of research suggest we don’t have free will.'' [https://phys.org/news/2023-10-scientist-decades-dont-free.html In phys.org]</ref> However that is not what ‘Free Will’ is, because we cannot fully control our subconsciousness. When was the last time you decided something just based only on your own will?<br /> <br /> Some interpret free will more broadly, arguing that conviction in a decision—regardless of its origin—qualifies it as free will. This perspective underscores the plurality of interpretations surrounding the concept, making it impossible to restrict free will to a singular definition. To limit its meaning would negate the diversity of philosophical and scientific insights into human agency, overlooking how it evolves across contexts and disciplines.<br /> <br /> === Determinism ===<br /> “''Determinism is the thesis that the course of the future is entirely determined by the conjunction of the past and the laws of nature.”''<ref name=":0">Timpe, Kevin (n.d.). Free Will. ''Internet Encyclopedia of Philosophy''. URL= https://iep.utm.edu/freewill/#H3</ref>''.'' This is the foundational premise of determinism, which asserts that every event, including human actions, is a consequence of preceding causes. Determinism, however, is not a monolith.<ref>Britannica. (n.d.). ''Determinism: Definition, Philosophers, & Facts.'' Retrieved from https://www.britannica.com/topic/determinism</ref> It encompasses varying forms, such as 'Hard Determinism,' which denies free will outright, and 'Soft Determinism,' which integrates elements of choice within a deterministic framework. “''A system’s being determined is different from its being predictable.”''<ref name=":0" /> The definition of determinism is not everything already being a plan. No one is able to predict what an individual would do next and what is going to happen. It rather is a guideline that is automatically followed through our behavior.<ref name=":3" /><br /> <br /> For this discussion, the relevance of 'Hard' and 'Soft Determinism' cannot be overstated. While hard determinism aligns closely with incompatibilism, soft determinism forms the basis of compatibilist arguments, bridging the gap between causality and autonomy.<ref>Medium. (2023, July 15). ''Is Anyone Really Free?''https://medium.com/themusings/is-anyone-really-free-8fe975039d3d</ref><br /> <br /> === Compatibilism ===<br /> Compatibilism is a compromise between the extremist opinions of free will and determinism. It describes that ''“the existence of free will in a possible world is compatible with that world being deterministic”''<ref name=":0" />''.'' Compatibilism reframes free will as the capacity to act according to one’s desires, even if those desires arise from deterministic processes. This perspective challenges the dichotomy between autonomy and causality, suggesting that meaningful choice can coexist with inevitable influences.<br /> <br /> For instance, compatibilism argues that while certain external factors dictate circumstances, individuals retain the ability to make decisions within those constraints. Consider how a person can exercise freedom within a structured environment, such as choosing a career path while influenced by societal expectations. These examples illustrate that free will does not necessitate absolute independence but rather operates through the alignment of internal motivations with external realities.<br /> <br /> == Introduction ==<br /> 'Free Will' is a topic that is well discussed in today’s society. While some individuals firmly believe that they make every decision independently, others are convinced that their choices are predetermined by factors beyond their control. These perspectives reflect the diverse and often conflicting opinions about free will, underscoring its complexity as a philosophical and practical concept. <br /> <br /> Whatever opinion one has, it is important to know how one thinks about this topic and how one wants to live their life. Either you consciously live your life, choosing on your own, which way you want to go, or you let your life be led by determinism. But first one has to really understand what either of these terms means and, like always, it is important to listen to other opinions on this topic to get a good understanding of the question. <br /> <br /> Free will is fundamentally a question about freedom, encompassing [[Draft:Moral|moral]] responsibility, the nature of human agency, autonomy, and more. If individuals possess the capacity to select their path in life, even within certain constraints, this counts as an exercise of freedom. However, the very existence of free will is challenged by determinism, which asserts that every event or state of affairs is causally determined by preceding conditions.<br /> <br /> ''“Could we have free will even if determinism is true?”''<ref name=":0" /> This question highlights the tension between these two concepts. Determinism posits that all actions are causally linked, while free will implies genuine choice. The inquiry does not seek to disprove determinism but instead asks whether free will can coexist with causality, preserving its meaningfulness within a deterministic framework.<ref>Information Philosopher. (n.d.). ''The Problem of Free Will.'' https://www.informationphilosopher.com/freedom/problem/</ref><br /> <br /> == Philosophers on ‘Free will’ ==<br /> Because “Freedom” is a topic that is well discussed in [[Philosophy (preliminary)|philosophy]], free will is the next thought. And it is no surprise, that already in the early years there were many philosophers who discussed these topics. Some are positive that humanity is free and free will is definitely a part of our life or even manages our whole life and future. On the other side, there are also many who say our life is 100% controlled and not at all self-determined. These debates often explore how free will intersects with ethics, metaphysics, and human agency, providing a foundation for addressing questions about responsibility and the meaning of life. The following sections introduce key perspectives from influential philosophers, addressing both sides of the debate.<br /> <br /> === Spinoza ===<br /> “In the mind there is no absolute, or free, will, but the mind is determined to will this or that by a cause which is also determined by another, and this again by another, and so to infinity” (IIP48)<ref name=":1">Kluz, Christopher (n.d.). Spinoza: Free Will and Freedom. ''Internet Encyclopedia of Philosophy.'' URL = https://iep.utm.edu/spinoza-free-will-determinism/#H2</ref>. This statement by Spinoza identifies him as a determinist. He claims that human choices are not made independently but are dictated by a chain of causes. Unlike conventional definitions of free will, Spinoza interprets will as the mind’s agreement or disagreement with ideas, rather than a fully autonomous decision-making faculty. <br /> <br /> Spinoza perceives the mind as an idea of the body, controlled by it, while the body itself is influenced by external forces.<ref>The Collector. (n.d.). ''Spinoza and Determinism.'' https://www.thecollector.com/spinoza-determinism/</ref> Furthermore, his philosophical framework posits that all entities, including human beings, are part of a unified substance governed by natural laws. This contrasts with Cartesian dualism, where mind and body are distinct. For Spinoza, the interconnectedness of all things eliminates randomness from the universe. His concept of "conatus," or the innate drive of every being to persevere in its existence, highlights how choices arise from a natural order rather than independent will. Modern psychological theories about survival instincts echo Spinoza’s view, linking human behavior to intrinsic biological drives. <br /> <br /> === Descartes ===<br /> Descartes is a very important philosopher when it comes to free will. He has spent a lot of time with the question whether a human being is free and how life works as it does. He is very specific in his terms of our own individual thoughts. “I find here that thought is an attribute that belongs to me; it alone cannot be separated from me.”<ref name=":2">Descartes, René (1641). ''Meditations on First Philosophy''.</ref>; that is his statement concerning our thoughts. So, in Descartes’ definition we have the full power of thinking what we want to think. That is the very first step into being independent in our own will and choosing on our own. With that comes the ability to doubt, understand, conceive, affirm, deny, will, refuse, imagine, feel and many more thoughts and feelings.<ref name=":2" /><br /> <br /> This big philosopher also connects a lot to god; regarding our will, our thoughts, our being and even our science. “I conclude so certainly that god exists, and that my existence depends entirely on Him in every moment of my life”<ref name=":2" /> So that everything that is, that thinks and feels is dependent on god; regardless how independent we are, there is still this true power of [[knowledge]] that exceeds us. But still, in Descartes’ eyes, god is not everything, and we as human beings are something in between him and nothing.<br /> <br /> Descartes argues that error arises when the will extends beyond what the intellect clearly and distinctly perceives. He asserts that the will is free and unlimited, whereas human understanding is finite. As soon as we know what is wrong and what is right, there is no difficulty to choosing, and there is more freedom in our will and our choices.<ref name=":2" /> Descartes is determined that we should make use of our free will, as we can, in denying or affirming to the situations in life. <br /> <br /> A very important keynote of Descartes’ work is that the knowledge we have exceeds our will by far, and it should always be that way.<ref>Descartes, René (1644). ''Principles of Philosophy''.</ref> When it is like that, we are truly free and decide on our own. So that, our will has to be led by clear and definite knowledge in order to be free; because true power lays in the knowledge we collect throughout our lives. Nevertheless, the substantiation of mind on one hand and body on the other posits the problem of how can the communicate between them since substance does not requires anything else to exist, what excludes the communication with other substance. Thus how the action of the body -or the ''res extensa'' in general- can be determined by the free will? This is the big metaphysical issue of the early Enlightenment to which Descartes, Spinoza, Leibniz and Malebranche try to find different solutions offering different perspectives to the meaning of free will.<ref>Marías, J. (1980). ''Biografía de la filosofía''. Madrid: Alianza.</ref><br /> <br /> === Nietzsche ===<br /> Nietzsche’s perspective on free will diverges sharply from traditional frameworks. He denied the existence of free will, viewing it as an illusion constructed to impose moral and societal order. Nietzsche also rejected determinism, proposing instead a concept of self-determination that transcends these binaries. Freedom, in Nietzsche’s philosophy, is not found in independence from external forces but in the individual’s ability to overcome constraints and create personal meaning.<br /> <br /> Central to Nietzsche’s philosophy is the "will to power," a concept that redefines freedom as the drive to assert and expand one's influence. This perspective challenges the notion of static autonomy, suggesting instead that freedom is dynamic, achieved through continuous growth and self-overcoming. Nietzsche’s critique of traditional morality ties directly to his rejection of free will, as he viewed moral systems as tools of control rather than reflections of genuine human agency.<br /> <br /> === Sartre ===<br /> Jean-Paul Sartre offers an existentialist perspective on free will. He argued that human existence comes before essence, meaning individuals define themselves through their choices and actions.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''Jean-Paul Sartre: Existentialism.'' https://iep.utm.edu/sartre-ex/</ref> Sartre famously stated, “Existence precedes essence,” asserting that humans are fundamentally free to choose their paths in life without predetermined essence or external constraints. <br /> <br /> For Sartre, freedom also entails responsibility, as individuals are wholly accountable for the values and meanings they create. External influences may shape circumstances, but authentic choices remain within the individual's control.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref> Sartre’s existentialist framework challenges deterministic views by emphasizing autonomy as a condition of existence rather than a product of external or internal causes.<br /> <br /> Sartre’s existentialist view challenges deterministic ideas by suggesting that human freedom is absolute and irreversible. It rejects the notion that our paths are already decided or that external factors control our actions. Instead, Sartre emphasizes our radical freedom to shape our destinies through authentic choices.<ref>Wisdom Short. (n.d.). ''Jean-Paul Sartre on Free Will.'' https://wisdomshort.com/philosophers/jean-paul-sartre/on-free-will</ref><br /> <br /> Sartre also introduced the concept of "bad faith," a state in which individuals deny their freedom by conforming to societal expectations or external pressures. This self-deception, according to Sartre, limits authentic existence. Additionally, Sartre addressed the anxiety inherent in freedom, which he called "anguish," as it stems from the realization that every choice carries weight and responsibility. These ideas highlight the practical and psychological dimensions of free will in existentialist thought.<br /> <br /> == Cultural and Religious Perspectives ==<br /> '''1. Christianity:''' Christian theology views free will an integral part of moral responsibility and personal accountability before God.<ref>Frame-Poythress. (n.d.). ''Free Will and Moral Responsibility.'' https://frame-poythress.org/free-will-and-moral-responsibility/</ref> It emphasizes individual choice within the framework of divine sovereignty, highlighting the importance of ethical decision-making and aligning one's actions with God's will. Free will serves as the foundation for moral agency, enabling individuals to discern between good and evil and to act in ways that reflect their faith. Through the exercise of free will, believers are called to make virtuous choices, fostering spiritual growth and adherence to divine guidance.Thus free will underscores moral agency and the call to make virtuous choices, contributing to spiritual growth and adherence to divine guidance.<br /> <br /> Free will also plays a crucial role in the idea of salvation. In Catholicism, for example, individuals are seen as free to accept or reject God’s grace. This is most evident in practices like confession, where people actively choose to seek forgiveness and reconcile with God. On the other hand, Calvinist theology leans more heavily on the concept of predestination, suggesting that salvation is determined by God’s will rather than human choice. These differing views highlight the rich diversity of thought within Christianity when it comes to free will.<br /> <br /> '''2. Buddhism:''' Buddhist philosophy interprets free will through karma, emphasizing intentional actions and ethical conduct as pivotal in shaping one's spiritual journey.<ref>Study Buddhism. (n.d.). ''Karma: Neither Free Will nor Determinism.'' [https://studybuddhism.com/en/advanced-studies/lam-rim/karma-advanced/karma-neither-free-will-nor-determinism In studybuddhism.com]</ref> It promotes mindfulness and ethical cultivation to transcend conditioned habits and progress towards enlightenment. Hence, free will is seen as crucial in breaking karmic cycles, fostering personal transformation, and contributing to interconnected cosmic harmony.<ref>Discourse Sutta Central. (2022). ''Buddha and Free Will.'' https://discourse.suttacentral.net/t/buddha-and-free-will/25677</ref><br /> <br /> Free will in Buddhism is about making thoughtful, ethical decisions that align with compassion and self-discipline. This process not only transforms the individual but also contributes to harmony in the interconnected world. By choosing actions wisely, free will becomes a tool for breaking cycles of suffering and progressing toward enlightenment.<br /> <br /> '''3. Islam:''' Islamic theology integrates free will with divine predestination (qadar), highlighting the balance between human choice and Allah's omniscience.<ref>Yaqeen Institute for Islamic Research. (n.d.). ''Predestination vs. Free Will in Islam: Understanding Allah’s Qadr.'' [https://yaqeeninstitute.org/read/paper/predestination-vs-free-will-in-islam-understanding-allahs-qadr In yaqeeninstitute.org]</ref> While Allah knows everything that will happen, individuals are still responsible for their actions and are free to choose between right and wrong. This freedom is guided by the Quran and Hadith, which provide moral principles for ethical decision-making.<ref>BBC Bitesize. (n.d.). ''The Belief in Free Will in Islam.'' [https://www.bbc.co.uk/bitesize/guides/zkdkw6f/revision/2 In www.bbc.co.uk]</ref> <br /> <br /> Free will in Islam emphasizes personal accountability and spiritual growth. By making choices that align with divine guidance, believers can fulfill their moral responsibilities and progress toward a closer relationship with Allah, all while understanding that their lives unfold within the framework of divine decree.<br /> <br /> '''4. Secular Humanism:''' Secular humanism asserts human autonomy and moral agency without reliance on supernatural beliefs.<ref>Council for Secular Humanism. (n.d.). ''A Secular Humanist Declaration.'' https://secularhumanism.org/a-secular-humanist-declaration/</ref> It champions rational thought, empirical knowledge, and ethical reasoning as the foundation for both personal freedom and societal progress. In this worldview, free will is seen as essential to upholding human dignity and empowering individuals to make ethical decisions.<ref>American Humanist Association. (n.d.). ''What is Secular Humanism?'' https://americanhumanist.org/what-is-humanism/</ref><br /> <br /> Free will is cherished not only as a personal right but also as a collective responsibility. Secular humanism advocates for the pursuit of shared values like justice, equality, and compassion, encouraging individuals to use their freedom to promote the common good. By prioritizing reason and collaboration, secular humanism fosters a vision of societal flourishing built on mutual respect and shared human values.<br /> <br /> == Issues related to Free Will ==<br /> While free will is often seen as a powerful concept, it also raises significant challenges and considerations in practical and philosophical contexts. One critical aspect to explore is the societal implications if everyone were to live solely by the principle of free will. This raises questions about how conflicting wills can be reconciled when personal freedoms overlap.<ref name=":3" /> In such situations, determining which choices take precedence becomes complex, as there is no universal arbiter to resolve these clashes.<br /> <br /> The exercise of free will is often limited by external factors, including societal norms, laws, and the power dynamics between individuals. These constraints reveal that free will is not absolute and must operate within a shared framework to avoid chaos. This issue is central to political philosophy, where thinkers like Rousseau offer solutions through the concept of the "general will."<ref>Delaney, James J. (n.d.). Jean-Jacques Rousseau (1712-1778). ''The Internet Encyclopedia of Philosophy''. https://iep.utm.edu/rousseau/#H4</ref> <br /> <br /> Rousseau argued that individual freedom can coexist with collective governance when the general will—a shared expression of collective free will—is developed. This ensures that personal liberties are respected while promoting the common good.<br /> <br /> Modern discussions around free will also touch on its intersection with social justice and equity. For instance, disparities in resources, opportunities, or systemic biases can restrict some individuals’ ability to exercise free will as fully as others. This highlights the importance of creating equitable conditions that allow everyone to make meaningful choices, ensuring that free will is not a privilege of the few but a right shared by all.Even if we have free will, there are some aspects that forces us into a kind of determinism. For example, our body, our basic needs. To stay alive we ''have to'' answer to the needs of our body.<ref>The Guardian. (2024, December 2). Gluttony, Lust, and the Other "Deadly Sins" - Are They Hardwired? [https://www.theguardian.com/commentisfree/2024/dec/02/deadly-sins-science-behaviour-physical In www.theguardian.com]</ref> Even if we want to, we are not able to ignore our hunger, sleep, etc., so that we are prevented from using our ability of choosing on our own in certain situations. Furthermore there are also instincts like lust, revenge and more that we are able to control to a certain extent, but still, these are emotions that do not necessarily determine our doings, but definitely direct it.<br /> <br /> The concept of will can also be interpreted with religious [[Belief|beliefs]] and God, just like Descartes did (look above in section “Descartes”). In this view, God’s will could be seen as aligning with one’s own will.<ref>Internet Encyclopedia of Philosophy. (n.d.). ''The Role of God’s Will in Descartes’ Philosophy.'' https://iep.utm.edu/descartes-will/</ref> There are two interpretations to consider. The first suggests that, by believing in God, individuals align their choices with divine will, thus exercising free will by choosing God.<ref>Philosophy Break. (n.d.). ''Free Will in Religious Thought.'' https://philosophybreak.com/articles/free-will-in-religion/</ref> This approach frames free will as the conscious acceptance of divine guidance. The second interpretation, however, aligns God’s will with determinism, where human paths are predetermined by divine knowledge, leaving no room for change.<ref>Britannica. (n.d.). ''Predestination and Free Will in Christian Theology.'' https://www.britannica.com/topic/predestination</ref> <br /> <br /> These interpretations show how free will and determinism are often intertwined in theological discussions. Many religious frameworks attempt to reconcile human freedom with divine omnipotence, highlighting the complexity of this relationship. Beyond these two paths, alternative perspectives on free will and determinism also deserve attention, particularly those that emphasize human agency within broader existential or spiritual frameworks.<br /> <br /> Another important consideration is the uniqueness of every individual. It is impossible to offer one universal answer to the question of free will or determinism, as people have vastly different needs, beliefs, and worldviews. This is evident in the divergent opinions of major philosophers, who approached the same issue but arrived at different conclusions based on their unique philosophical systems.<ref>Medium. (2023, March 14). ''Why Different Philosophers Have Different Views on Free Will.'' [https://medium.com/themusings/philosophers-free-will-debate-8fe975039d3d In medium.com]</ref><br /> <br /> For some individuals, the idea of absolute free will might feel overwhelming, as it places the full burden of decision-making on their shoulders. Others might find comfort in a more deterministic framework, where life’s path is guided or predestined. This diversity underscores the importance of accommodating varying perspectives and recognizing that free will, or the lack thereof, can be experienced differently depending on personal values, cultural influences, and philosophical inclinations.<ref>Information Philosopher. (n.d.). ''Do We Need Free Will or a Guided Path?'' https://www.informationphilosopher.com/freedom/guided-life/</ref><br /> <br /> === Scientific Findings on the Potential Illusion of Free Will ===<br /> That we have at least a partially free will often seems obvious at first. We have the feeling of possessing a [[consciousness]] and can often explain why we do something. We see ourselves as rational beings who make decisions. However, there are a few interesting scientific findings suggesting that this is at least partially illusory.<br /> <br /> Particularly significant in this regard are split-brain experiments, such as "Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness" (de Haan et al., Neuropsychology Review, 2020).<ref>de Haan, E.H.F., Corballis, P.M., Hillyard, S.A. ''et al.'' Split-Brain: What We Know Now and Why This is Important for Understanding Consciousness. ''Neuropsychol Rev'' '''30''', 224–233 (2020). https://link.springer.com/article/10.1007/s11065-020-09439-3</ref><br /> <br /> In split-brain experiments, patients examined that have had their connection between the two brain hemispheres surgically severed to treat severe epilepsy. These experiments specifically exploit the fact that many perception and processing tasks are lateralized; this means, for example, that information from the left visual field is primarily processed in the right hemisphere. By making inputs accessible to only one hemisphere at a time and querying the reactions separately, it is possible to test what the severing of the interhemispheric connection means for the unity or division of conscious experience.<br /> <br /> == Conclusion ==<br /> The truth of the previously mentioned theses—whether there is free will or only determinism—is not something that can be uniformly decided for every perspective. Each person must reflect on their own beliefs and the principles they hold dear. Just as the philosophers discussed here offer a wide range of interpretations, so too do individuals find themselves situated along a spectrum—from firm belief in free will to an acceptance of determinism. Between these two extremes lies the space for compatibilism and other nuanced perspectives, each offering its own take on how freedom and causation intersect. Regardless of the differences in these views, it remains essential to approach opposing ideas with respect and an open mind.<br /> <br /> While the understandings of these philosophers, and many others not mentioned here, are different, there is one thought that surpasses all judgments, considering the practical restriction of our [[knowledge]] and our system of [[Belief|beliefs]]: ultimately, if what is right and true is not aligned with what we believe, it is still our own true beliefs that holds greater importance. These own beliefs guides our lives, our decisions (whether deterministic or free), and consequently, our entire being.<br /> <br /> Free will is not just a theoretical question; it intertwines deeply with practical and spiritual concerns. For some, religious faith offers a framework where free will aligns with divine guidance, while for others, secular values emphasize human rationality and individual agency. What remains consistent is the diversity of experience—no single perspective can encompass the complexity of human thought and behavior. The unique circumstances, challenges, and values of each person ensure that free will, determinism, and everything in between are experienced in profoundly personal ways.<br /> <br /> Ultimately the question of free will usually cannot be answered in a simple way. It is not enough to say, "There is only free will," or "There is no free will." These statements fail to capture the layers of influence—philosophical, cultural, and scientific—that shape our understanding of freedom and choice. True engagement with this topic requires curiosity, reflection, and a willingness to embrace its complexity. By considering the nuances of free will, individuals can deepen their understanding of themselves, their actions, and their place in the world. <br /> <br /> == References ==<br /> <references /><br /> <br /> [[Category:GlossaLAB.edu]]<br /> [[Category:Introduction to Philosophy]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29412 Draft:Transdisciplinarity 2025-12-28T19:09:32Z

<p>Gabriel Roiß: </p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29409 Draft:Transdisciplinarity 2025-12-28T19:09:05Z

<p>Gabriel Roiß: </p> <hr /> <div> This article gathers contributions being developed by [[[[User:Gabriel Roiß]]]], developed within the context of the [[Conceptual clarification about "Information, Knowledge and Philosophy"]] .<br /> Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. <br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29406 Draft:Transdisciplinarity 2025-12-28T19:05:05Z

<p>Gabriel Roiß: </p> <hr /> <div><br /> Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information. [[[[User:Gabriel Roiß]]]]<br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29400 Draft:Transdisciplinarity 2025-12-28T18:32:35Z

<p>Gabriel Roiß: </p> <hr /> <div><br /> Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems. This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information.<br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29399 Draft:Transdisciplinarity 2025-12-28T18:31:00Z

<p>Gabriel Roiß: </p> <hr /> <div>Transdisciplinarity is a research approach that goes beyond the traditional division into disciplines in order to provide a better way to achieve knowledge or to solve more complex problems.<br /> <br /> This text presents a general derivation of the concept of transdisciplinarity and then examines in more depth the relationship between transdisciplinarity, knowledge, and information.<br /> <br /> == Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Usage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ==== Information behavior research ====<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals. Transdisciplinarity thus understands information as a dynamic process that emerges from the interplay of science, practice, and society. Only through the integration of different perspectives does information become epistemically fruitful and can contribute to a deeper understanding of complex correlations.<ref>Sarah Polkinghorne, Paul Bowell, and Lisa M. Given (2024). "Transdisciplinarity: an imperative for information behaviour research". Information Research - Special Issue: Proceedings of the 15th ISIC - The Information Behaviour Conference, Aalborg, Denmark, August. https://publicera.kb.se/ir/article/view/55465/44371</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29390 Draft:Transdisciplinarity 2025-12-28T16:26:00Z

<p>Gabriel Roiß: </p> <hr /> <div>== Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Ussage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge / Information ==<br /> <br /> === Transdisciplinarity and Knowledge ===<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.<br /> <br /> === Transdisciplinarity and Information ===<br /> Transdisciplinarity also implies an expanded understanding of information. Information is not just a collection of data, but also something that is interpreted by people with different perspectives.<br /> <br /> Traditional disciplinary approaches tend to filter information according to their own methodological and theoretical frameworks, which can result in certain aspects of a complex issue being screened out, whereas transdisciplinary approaches attempt to eliminate the bias of individual observers. This occurs because a larger selection of people is involved and not just, for example, researchers from a specific discipline.<br /> <br /> ====== Information behavior research ======<br /> Transdisciplinarity also plays an important role in the field of information behavior research, particularly when it comes to capturing the complexity of human interaction with information. Information behaviors cannot be viewed in isolation. Transdisciplinary research expands this perspective by involving not only scientists but also practitioners, community members, and other stakeholders who interact with information. In this sense, information is not understood merely as an abstract quantity, but as a dynamic process shaped by social exchange, practical experiences, and diverse goals.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29389 Draft:Transdisciplinarity 2025-12-28T15:56:15Z

<p>Gabriel Roiß: </p> <hr /> <div>== Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Ussage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The eminent Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref><br /> <br /> == Transdisciplinarity and Knowledge ==<br /> Transdisciplinarity is closely linked to fundamental questions regarding how we acquire knowledge. From a transdisciplinary perspective, knowledge is not understood as something produced exclusively within academic disciplines, but also as the result of the interaction between different ways of gaining knowledge. In addition to scientific knowledge, this includes experiential/practical and contextual knowledge. This understanding challenges a strictly disciplinary conception of knowledge, according to which valid knowledge arises exclusively through formalized scientific methods. In this context, transdisciplinarity also implies an expanded understanding of knowledge. The importance of practice implies that there is knowledge that cannot be acquired through theory alone. This correlates with '''Frank Jackson's "Mary’s Room" knowledge argument'''.<br /> <br /> ===== Mary´s Room: =====<br /> The thought experiment describes Mary, a brilliant scientist who, for whatever reason, is forced to investigate the world from a black-and-white room with the help of a black-and-white television monitor. She has never left this room; furthermore, she is an expert in the neurophysiology of vision and knows perfectly how we see physically. Such as which wavelength red, blue, or green has. Or more precisely, which wavelength combinations emanating from the sky exactly stimulate the retina. The question now is whether she will learn something new when she steps out of this room and actually observes the sky.<ref>Jackson, Frank (1982). Epiphenomenal Qualia. The Philosophical quarterly, 1982-04, Vol.32 (127), p.127-136. http://bvb-new-primo.hosted.exlibrisgroup.com/permalink/f/1f0qski/TN_cdi_proquest_journals_1299216057</ref><br /> <br /> The intuitive answer would be yes, she learns something new. If we assume this, then in order to create knowledge, we should not neglect practice and should choose a transdisciplinary approach to knowledge.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29387 Draft:Transdisciplinarity 2025-12-28T15:00:49Z

<p>Gabriel Roiß: </p> <hr /> <div>== Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Ussage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.<br /> <br /> == Important Thinkers on Transdisciplinarity ==<br /> The eminent Swiss psychologist '''Jean Piaget''' is generally credited with coining the term transdisciplinarity. He described transdisciplinarity as a “stage above” interdisciplinarity. Piaget viewed transdisciplinarity not merely as cooperation between disciplines, but as an integration that dissolves disciplinary boundaries and enables an understanding of knowledge as a whole, rather than maintaining separate fields of research side by side.<ref>Jay Hillel Bernstein (2015). Transdisciplinarity: A Review of Its Origins, Development, and Current Issues. Journal of Research Practice Volume 11, Issue 1, Article R1, 2015. https://jrp.icaap.org/index.php/jrp/article/download/510/412-inline%3D1.html</ref><br /> <br /> Another important thinker in the field of transdisciplinarity is '''Basarab Nicolescu'''. In “Towards transdisciplinary education,” Basarab Nicolescu explains that the methodology of transdisciplinarity is based on three fundamental postulates:<br /> <br /> "There are, in Nature and in our knowledge of Nature, different levels of Reality and, correspondingly, different levels of perception;<br /> <br /> The passage from one level of Reality to another is ensured by the logic of the included middle;<br /> <br /> The structure of the totality of levels of Reality or perception is a complex structure: every level is what it is because all the levels exist at the same time."<br /> <br /> Nicolescu argues that transdisciplinarity is not simply a transfer principle of modern science, but rather that modern science, through its most general aspects, first makes the recognition of these postulates possible. However, these postulates have a much broader validity than just within modern science: they can also be applied to areas such as education and culture<br /> <br /> On this basis, Nicolescu proposes that a transdisciplinary education, based on transdisciplinary methodology, can enable scientists and learners to establish connections between people, facts, images, representations, and various fields of knowledge and action. This allows for a deeper understanding of knowledge that is not limited to individual disciplines but transcends and integrates them.<ref>Basarab Nicolescu (2005). "Towards transdisciplinary education". The Journal for Transdisciplinary Research in Southern Africa | Vol 1, No 1 | a300. https://td-sa.net/index.php/td/article/view/300</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29382 Draft:Transdisciplinarity 2025-12-28T13:59:05Z

<p>Gabriel Roiß: </p> <hr /> <div>== Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Ussage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref><br /> <br /> Exactly this approach, namely integrating non-academic perspectives as well, distinguishes transdisciplinarity from [[interdisciplinarity]] and [[multidisciplinarity]]. While in multi- and interdisciplinarity other academic fields are involved, transdisciplinarity also takes into account the world beyond academia.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29215 Draft:Transdisciplinarity 2025-12-26T17:51:48Z

<p>Gabriel Roiß: </p> <hr /> <div>== Etymology ==<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref><br /> <br /> == Common-sense Understanding and Ussage ==<br /> An transdisciplinary approach to, i.e., research generally refers to an approach that goes beyond just the integration of multiple academic disciplines. For example, by integrating not only students or academics, but also other partners (like companies or other societal organisations) in researching a complex question. In the example of a company working together with a research team, this approach would combine science and practice.<ref>Dr. Esther Slot (n.d.). Multi-, inter-, and transdisciplinarity; what is what?. Utrecht University. https://www.uu.nl/en/education/educational-development-training/knowledge-dossiers/interdisciplinary-education-and-cel/multi-inter-and-transdisciplinarity-what-is-what</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Transdisciplinarity&diff=29212 Draft:Transdisciplinarity 2025-12-26T17:06:06Z

<p>Gabriel Roiß: Created page with "=== 1. Etymology === Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin..."</p> <hr /> <div>=== 1. Etymology ===<br /> Transdisciplinarity derives from the Late Latin ''disciplīna'' and the prefix ''trans''. ''Disciplina'' originally referred to “education, knowledge, learning” and “teaching” (in the sense of the totality of what is learned), used in the plural. In its modern meaning, however, _discipline_ rather describes a field of research defined by its contents and institutions, for example a research or area of expertise. ''Trans'' is the common Latin prefix meaning “across”, “beyond”, or “on the other side of”. This term thus belongs to a continuously growing list of disciplinary concepts - like Multi-, Pluri-, Cross-, Inter-, Supra-, Anti- Meta- or Post-disciplinarity. <ref>Vilsmaier, Ulli (2021). Transdisziplinarität .In "Handbuch Transdisziplinäre Didaktik." Thorsten Philipp and Tobias Schmohl, 333–346. Bielefeld: transcript. https://www.transcript-open.de/doi/10.14361/9783839455654-031</ref></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Node&diff=27335 Draft:Node 2025-11-06T16:51:41Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Proposal<br /> |Belongs to clarus=Draft:Understanding Complexity<br /> |Was created on date=2025-11-06<br /> |Has author=Lucile Montrouge// Ángel Vargas (Aeve1001)// Viola Fejza (Violafejza)// Gabriel Roiß// Kacper Patryk Sobczak (Ocyn96yj)<br /> |Has publication status=glossaLAB:Open<br /> }}<br /> A node is just a point in a given network.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=Draft:Node&diff=27303 Draft:Node 2025-11-06T16:38:57Z

<p>Gabriel Roiß: Created page with "{{Proposal |Belongs to clarus=Draft:Understanding Complexity |Was created on date=2025-11-06 |Has author=Kacper Patryk Sobczak (Ocyn96yj)// Gabriel Roiß |Has publication status=glossaLAB:Open }}"</p> <hr /> <div>{{Proposal<br /> |Belongs to clarus=Draft:Understanding Complexity<br /> |Was created on date=2025-11-06<br /> |Has author=Kacper Patryk Sobczak (Ocyn96yj)// Gabriel Roiß<br /> |Has publication status=glossaLAB:Open<br /> }}</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=gB_talk:System&diff=27292 gB talk:System 2025-11-06T16:36:23Z

<p>Gabriel Roiß: </p> <hr /> <div><br /> According to [[glossariumBITri]]'s interdisciplinary peer-review approach, this article has been reviewed by experts —coordinated by the editorial board— covering the knowledge domains indicated in the article. In accordance with the decision of the review committee, the article has been selected for its publication in the edition of 2010.<br /> <br /> A system is more then summe of its parts.</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27274 User:Gabriel Roiß 2025-11-06T16:26:34Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=000_79A-SEY-MCK (1 von 3)_1738159376188 - edited.jpg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=Vocational Diploma<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at the University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> <br /> Before studying at HM he completed a apprenticeship as a precision mechanic.<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27267 User:Gabriel Roiß 2025-11-06T16:24:51Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=000_79A-SEY-MCK (1 von 3)_1738159376188 - edited.jpg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=High School Diploma (secondary)<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at the University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> <br /> Before studying at HM he completed a apprenticeship as a precision mechanic.<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27252 User:Gabriel Roiß 2025-11-06T16:19:26Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=000_79A-SEY-MCK (1 von 3)_1738159376188 - edited.jpg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=High School Diploma (secondary)<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at the University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=File:000_79A-SEY-MCK_(1_von_3)_1738159376188_-_edited.jpg&diff=27128 File:000 79A-SEY-MCK (1 von 3) 1738159376188 - edited.jpg 2025-11-05T21:50:14Z

<p>Gabriel Roiß: Gabriel Roiß uploaded a new version of File:000 79A-SEY-MCK (1 von 3) 1738159376188 - edited.jpg</p> <hr /> <div></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27127 User:Gabriel Roiß 2025-11-05T21:45:51Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=000_79A-SEY-MCK (1 von 3)_1738159376188 - edited.jpg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=Vocational Diploma<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at the University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=File:000_79A-SEY-MCK_(1_von_3)_1738159376188_-_edited.jpg&diff=27126 File:000 79A-SEY-MCK (1 von 3) 1738159376188 - edited.jpg 2025-11-05T21:45:48Z

<p>Gabriel Roiß: </p> <hr /> <div></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27125 User:Gabriel Roiß 2025-11-05T21:37:38Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=WhatsApp Image 2025-11-05 at 22.32.08.jpeg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=Vocational Diploma<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at the University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27124 User:Gabriel Roiß 2025-11-05T21:37:09Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=WhatsApp Image 2025-11-05 at 22.32.08.jpeg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=Vocational Diploma<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> '''Gabriel Roiß''' is currently studying Computer Science at University of Applied Sciences Munich (HM) and contributes to glossaLab as part of the seminar 'A Journey Through Philosophy. What do you really know when you get information? (DAI)'<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=27123 User:Gabriel Roiß 2025-11-05T21:34:08Z

<p>Gabriel Roiß: </p> <hr /> <div>{{Person<br /> |Given name=Gabriel<br /> |Family name=Roiß<br /> |Image filename=WhatsApp Image 2025-11-05 at 22.32.08.jpeg<br /> |Sex=Male<br /> |Country=Germany<br /> |Institution=Hochschule München (HM) – University of Applied Sciences<br /> |Academic degree=Vocational Diploma<br /> |Current academic institution=Hochschule München (HM) – University of Applied Sciences<br /> |Current academic level=Bachelor’s Degree<br /> |Current academic degree=Computer Science<br /> |input language=EN (English)<br /> }}<br /> [[Category:Person]]</div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=File:WhatsApp_Image_2025-11-05_at_22.32.08.jpeg&diff=27122 File:WhatsApp Image 2025-11-05 at 22.32.08.jpeg 2025-11-05T21:34:02Z

<p>Gabriel Roiß: </p> <hr /> <div></div>

Gabriel Roiß https://www.glossalab.org/w/index.php?title=User:Gabriel_Roi%C3%9F&diff=18123 User:Gabriel Roiß 2025-10-20T11:22:28Z

<p>Gabriel Roiß: create user page</p> <hr /> <div>{{Person}}[[Category:Person]]</div>

Gabriel Roiß