On the (Im)possibilities of Critically Self-reflected
Transformative-transformational Knowledge/Practices
Rather recently critical voices from multiple intellectual fields cast doubt in the hegemonic knowledge/practices of the Western(ized) modernity which have been effecting all peoples around the world at the gut level. Added to that are the present socio-historical conditions that glocally create a profound confusion. I first briefly evaluate the possibilities for the current global intellectual capital to move out of this postmodern paradox, then offer an alternative understanding of the present dilemma as well as its possible resolution, via dialogical knowledge/practices that may enable to transcend (post)modernism and its (inter)disciplinary practices. Implicated here is that the hegemonic knowledge/practices deeply suffer from a serious alienation not only from all other human intelligibilities, but also from its own (human) subject.
Having invited further reflections on our current presumptions of various sorts beyond the postmodern critique, second then, I outline several inter-related notions of a prospective perspective and a seriously pluralistic, radical, (post)metaphysical and (post)metatheoretical orientation that is grounded in principle. As I seek sufficiently inclusive and dialogical ways to relate and to coordinate between multi-realms and multi-verses with critical engagements, for instance, I ‘(re)define’ a new ‘Three-World-System’: the natural/material, the soci(et)al / symbolic, and the cultural/imaginary. These realities are highly differentiated in terms of their ontology–epistemology–semantics, intra-paradigmatic dialectical negotiations between their micro- and macro-poles in their own times, and other characteristics of their dialectically communicational and time-dependent self-organizing complex systems. The three realms also provide the primary constituents of human knowledge/practices, and form the different realities/discourses about reality as the crucial ingredients of what it takes to be a human be(com)ing in historical time and place. So, I necessarily turn to the epistemological-ontological-semantic co-ordinations of the human psychological, which is transdisciplinary by definition, and always is made up conjointly by these three realms. In other words (inter)subjectivity, as well as human sense making/knowing/doing, are embodied, socialized/discursive, and cultivated/imagined at once, and are situated (only in time) at their intersection in a real context.
Third, I introduce to the dialogue the (potentially) self-reflective transformative-transformational co-ordinations of the triopus , which is the new generic, contextually contingent, and dialogical unit/bit of the infinite number of semiotic communications between micro- and macro-chaos/cosmos of different kinds in infinite number of knowledge/practices. Since I treat knowledge/practice as yet another Triopus, lastly therefore, I offer Transformational Trialectics, Transformative Triangulation, and Reflexive Consilience as major notions of the dialogical hermeneutics that I envisage. In so doing, I expect that we can together explore, consecutively, some impossibilities, necessities or prerequisites, and possibilities for this conceptual configuration towards ‘free’ knowledge/practices, and more humane and just world conditions.
