Competence and Transdisciplinarity

Prof. Ioan Vlain. Project manager ISJ Alba Headmaster of School Mihai Eminescu, Ighiu

Summary Among the notions introduced during the XXth century in the cultural circuit and in the practice of improving the activity of the personnel, there are two notions that are closely related transdisciplinarity and competence. Transdisciplinarity restores the person divided among the subjects that deal with it, the competence will restore hi/her real place, harmony and power. The aim of transdisciplinarity could be the achievement of the multilevel coherence for a competent participation. This need is experienced by any superindividual system and by each person. The importance of these notions has not been acknowledged yet because the concept of competence, as an integrated, simultaneous participation in two realities ones own reality and the superindividual reality, has not been well understood. That is the reason why the real value of the importance of transdisciplinarity as a means that contributes to the achievement of internal coherence and the integration of the person into a superindividual system, has not been acknowleged. Keywords: competence, transdisciplinarity, dualism, participation, integration

A. Theoretical considerations Meanings and connotations of the word competence Exploring the concept of competence offers many benefits, but most of them have not been exploited yet. In legal practice competence is associated with the prerogatives (and through them with the power) assigned by a group to one of its parts. For instance, some prerogatives connected to education and the power to decide how a part of this field should be organized, are delegated, within the state, according to the education law, to the ministry of education. A governing body can make decisions in a domain only if it has competences assigned in that particular domain. In this case the competence indicates one of the functions for which it can be used, the function of managing the power of the group, that is why, in this context, we could call it the wisdom of using and gaining authentic power within a group. The term competence can acquire several meanings depending on the perspective from which it is considered. There are two meanings in the dictionary, the meaning of assigning some functions by the system to a part of it, the second meaning is aimed at the part of the system which has to perform the function and evaluates the participation of a part in a system. This double meaning is accepted and implied in most languages nowadays. From an etymological point of view other meanings can also appear. The double root of the Latin word com (together) + peto (request, search, wish, attack) could lead us to the following meanings: common wish, search, common research, request, claim of a group in order to meet a target or the attempt to fulfill a need. The term that emerges appears to cover all the steps, from the search for the means by which the need of a group is fulfilled to making requests and requirements towards its parts in order to reach a common goal. The Latin generic word, compete, can be translated as crisis, match or even attack. The need causes a crisis, the match requires a harmonization of the means, forming a group with others who have the same need, and the attack involves a certain skill, beginning with the strategy and
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ending

with the fulfillment of the tasks by each member of the group. It is important to notice that within the same lexical family one can also find the word appetite, which means the tendency of someone towards something that can meet his/her needs. The main difference that appears in the word competence is due to the prefix com, which suggests a union of the will of the participants in a group, their tendency to manage a common need, starting with the identification of this need and ending with assigning responsibilities and evaluating the fulfillment of the tasks given to the participants. Competence and education Although the process of forming a group, from identifying the common needs to the determination and evaluation of the demands for each part of the group, is something that is worth studying, the part that is of interest for education is the one that is related to being able. The beneficiaries of education expect the graduates to be able to deal with real life situations, to meet the demands of certain activities, even before they become part of the systems that might ask for such things. The ensemble of skills and abilities are also referred to as competences, although one can notice a little semantic omission in this case. If we focus the competence on the individual, assigning it to him or to a part of a system , we may forget that the competence is in fact a desideratum, a delegation, a requirement and an assessment made by a whole for the participation (that should be of quality) of the part in the whole. As service provider education should pay attention to the needs of society, but in order to be really efficient, education should also consider the mans needs to a full participation in his own nature, since man cannot be transformed into a means as he is an end in itself. Education can prepare man for a quality participation, but it cannot establish and develop competences in advance, it can do that only by performing tasks that are similar to those one can find in reality. Cooperation cannot be simulated by an individual, it should be actually performed in order to be learned. For this reason, education that is centred on competence should be different from education that is oriented to transmitting knowledge and developing individual skills. A proposition that is worth taking into consideration in this respect appears in the book A Different Upbringing: The School of Work, written by Simeon Mehedinti. Adults have understood that work can be a school1, otherwise it does not bring satisfaction, it may be perceived as a real chore. It is probably time for children to be educated in such a way as to participate efficiently in a group, and not in order to acquire knowledge that is often useless. Until recently, education was oriented towards transmitting knowledge. Gradually, through the aims, it started to be oriented towards the student, towards his real possibilities, so that nowadays education is centred on the competences of the student. The emphasis is no longer placed on what the teacher or the society wants for the student, but on what the students can do for himself and for the society. The activity is now focused on the results, not on the objectives, and this change might be the premise of a revolution in education. If education takes into account the results obtained in coaching concerning the achievement of performance, the change will be radical but also beneficial to the individual and to the society too. The main engine of this revolution is a fortunate match between the needs for competence expressed by the groups formed by adults and the intrinsic need of the individual for a quality participation in his life, which is also perceived as a need for competence. Needs for competence From the observations we have made so far one can notice that a system sets its targets and requirements in the form of competences. The assessment of the candidates for a certain

TimothyGallwey,InnerGame and Work, EdituraSpandugino, Bucureti, 2011.

job is increasingly made by reference to a portfolio of competences accepted within an organization. More often than not, these competences are formulated as and even reduced to skills, individual abilities to act in certain situations. The aspect of cooperating within a group in order to set targets, responsibilities and requirements seems to count even less than the individual performance in most formulations, except for the positions of human resources managers. Similarly, when deciding on the competences that are to be developed in school, the most frequent error is turning from the competences back to knowledge and skills, from working together to personal performance in handling objects and concepts. Cooperation is indeed necessary in order to obtain personal performance and focusing the attention only on personal abilities has a detrimental effect on education. Performance is not an end in itself but it aims at a different objective, that is a quality participation in the interactions and the work we have to do together. This need for quality, for competence, which has been identified in studies ever since 1963 (White), is one of the important needs of the contemporary man. This need comes after the need for autonomy and before self- esteem2. This need is natural as few people are satisfied with the role of passive observers and the majority prefer to be actors, active people, as present as possible on the stage of their own life. Even though they accept a passive attitude in one field, their self-esteem stimulates them to assert themselves in another field, where they would like to be appreciated for their skill. The quality of the way people participate in their own life is not indifferent to them, it really counts and it is an important motive for action. From the individuals perspective, competence is also perceived as a measure of the quality of the way a person participates in what is happening or in what needs to be done. The need to get involved, to take action and to be part of a superindividual whole can be fulfilled in different ways, for example, through ones own creations artists, or through ones presence in a group and through performing specific actions within that group. This participation involves a sense of fulfillment only when it is considered useful and significant by other people. Even the participation of a person who is extremely careful about everything he/she is doing , brings less satisfaction when it is not acknowledged , as compared to the situation in which this participation is correctly assessed and appreciated.

The simultaneous participation in ones own nature and in the superindividual The difficulty in understanding the concept of competence arises from the fact that it is a joint result of a double participation whose parts are integrated, well- balanced, the participation of man in his own nature, but also in the reality of his group, in the same way as a photon can be both beam and corpuscle. The dualism beam corpuscle, which defies ordinary understanding has its correspondent, at the human level, in the simultaneous participation of man in these two realities the personal nature, which is unique, and the constructive relation with his fellow men. This participation can only be understood within the logic of the included middle, where the third term, man in a superindividual whole is also a unique (whole) person and part of the system (of the superindividual whole).

KenSheldon, What'ssatisfyingaboutsatisfyingevents? Comparing ten candidate psychologicalneeds -Journal of Personalityand Social Psychology, 80, p. 325-339. 2001, sau Whatmakes for agoodday? Competenceandautonomy in thedayand in theperson, 1996 -http://web.missouri.edu/~sheldonk/pdfarticles

Through the responsibility that is assumed for the group, and by assuming and identifying itself with the wishes of the group, through the attention paid to the success of the group, the part becomes one with the whole to which it belongs, without disappearing as a part. The simultaneous living in two contradictory realities, one of the part and the other of the whole, is possible through the simultaneous participation in two levels of reality, which are organically integrated, only by assuming them. The part assumes simultaneously and entirely both its reality and the reality of the group. The dominance of one side over the other is achieved after reaching a compromise that alters this delicate balance. Competence is present only as long as there is a balance between the participation in ones own nature and the participation in the superindividual whole, so that the trans-subjective nature could manifests itself as fully as the subjective nature. Parts and participation examples Participation is a concept that is essential to the understanding of competence. In fact, competence can appear only due to participation, it is an outcome and a means of participation. It is the quality of the involvement and of the participation of the parts in the life of the whole that allows identifying the common needs, the means by which these needs can be fulfilled and the tasks that are specific to each part. This quality also influences ones own demand which is integrated with the demand and responsibilities of the other members in order to form the demand of the group. Participation generally involves everything that is connected to the commitment and integration of the parts into a system, of the person into the action within a group or even the result of the mere presence within that group. Just like the majority of things, participation involves several levels, among which three are essential: participating in ones own nature, in the superindividual system and in culture, as a means that enables the person to integrate, to achieve coherence, both in himself/herself and in the group. The psycho-physiological involvement. Participation is also meaningful when man works by himself as he is formed of several parts. For example, participation can be assessed from the perspective of the use of the brain hemispheres when determining the lifestyle, the way things are addressed, etc. Also due to the disruptive effect of education which favours the left hemisphere, it is difficult to harmonize the functioning of the two hemispheres. Nevertheless, they could be compared to two legs on which man has to step alternatively in order to walk fast and in a balanced way. If one leg is shorter than the other, or if the activity is not synchronized, walking, advancing becomes difficult. It is interesting to notice that one hemisphere is responsible for the details that are connected to asserting oneself - the left one, whereas the main role of the right hemisphere appears to be the integration into the superindividual3. The structural analysis, more exactly E. Bernes transactional analysis, also provides a possible understanding of participation. Berne identified three relatively stable states in which man can be and which allows him to take action, the state of Child, of Parent and that of Adult. The Adult could be the integrating state, the Child opening to the universal, and the Parent personal accumulation or the one that the person identifies himself/herself with. The integration of the parts. M. Heidegger identified and characterized participation from the authentic state, the fallen state of the being by reference to the emotional substratum that is

JillBolle Taylor,Revelaii despre creier,Editura Curtea Veche, Bucureti, 2011

the basis of the activity4 or, more exactly, to the position that seeks to satisfy one part or the whole. An action can appear as a response to a desire (so that the being, as a whole, is subordinated to it) or from the states of the entire being, when its parts serve an integrated whole. The first approach is the result of what one could call preoccupation (the occupation of the being, delivering the being to a desire from the past) whereas the second one is based on the care of the being for everything he/she does. In this way, the dynamics of integration plays in the first place at the level of ones own being. Heidegger states that experience is not authentic as long as the decision is made by reference to the impersonal, to the common way of action in the world. The reason of the action is not inside the being in this case, but in the act of imitating, as man tries to do things and to live as the others do. As he follows different objectives, ideas borrowed from different people, from the impersonal, he can no longer keep himself as a unitary whole, his construction is made by pieces taken from his background that only give the impression to meet his needs. His own nature passes in the background, the approach is based on what becomes interior as a possibility according to what he sees outside, and not according to what he is requested from the inside, from actions of an integrated being. The recent explanation has been provided through the theory of the personal paradigms. A paradigm that is constructed in agreement with ones own being is much more powerful than a paradigm that is borrowed, adopted in a mimetic way. A well integrated person has real power and influence within the group as well, by influencing the expectations, the approach and culture of the group. Such a person also has a different relation with time, he/she does not waste it, but transforms it into being, that is the reason why Heidegger compares them in his fundamental work Time and Being. Interpersonal relationships. From the making of the functional family to the formation of the most powerful teams, man is involved as part of them, but also as an indivisible whole that is stable and autonomous. Its integration into superindividual systems has been the subject of many books, from scientific works to novels, and it is in fact the subject that is most treated in literature and in many works of art. We just have to turn on the radio and soon a song will remind us of a love story, a relationship, a desire to meet and live besides the loved ones. The integration of a part into a whole, an integration that is satisfactory and plenary remains the most difficult problem to solve for man. Despite the difficulty of solving such a problem, man remains optimistic and even at an elderly age, he still hopes to solve this problem that appeared in his youth, but his approach is not always efficient. Most of the times, the other is perceived as a means that could fill a void in ones own nature, and not a free participator, with his own aspirations, a revelatory You and a partner with the same rights as a person. An essential thing that should be mentioned concerning peoples meeting is the one that is the basis of the book I-Thou, by Martin Buber. Man can look at himself in the silver mirror as he looks physically, he can learn about the power of his knowledge by studying all kinds of things and constructing theories, but he will see his own being only from his relationships and from what he can do together with the others. Only a You can be a worthy partner in a relation of self-definition. During the interaction, the parts I-You not only produce something superior, but they manage to know themselves better. Participation and the Eucharist The greatest importance that is attached to the words from the family part-whole is achieved by transforming them into terms that describe a sacred act. The Eucharist is the
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Martin Heidegger, Fiin i timp, Editura Humanitas, Bucureti, 2001

sacred act through which the orthodox, catholic and Lutheran evangelical Christians receive God in their body, through the most important sacrament of the Church. Gods word materialized in Jesus Christ and He instituted this sacrament during which Christians receive some special food. In this way Christians are fed with His Word, which is no longer just some information, but becomes nourishment for the healing and the development of the soul. The relationship that is thus established is maintained by keeping the Word as significant, alive and working within the person. What is the use of hearing a revelatory word if it does not become a constituent part? The word enables the establishment of a relation not only with the author of the word, but with all those who consider it significant, important and worthy of being followed. This act is sacred when the word comes from God. But feeding on words is not an unusual thing. On the contrary, it is probably the most common thing. The exchange of words involves not only reciprocal information, or touching, caressing, which E. Berne was talking about, but also an action of change. Each participant and the reciprocal position of those involved in the conversation can change and as a result of the words exchanged, it can come near or move away.The participants can change through their mutual influence. Every person has a point of view, an attitude, a way of action, etc. If actions can be imitated and clarified by using words, ones innermost beliefs must be confessed in order to be known, and personal confessions and discoveries are gathered in culture. Participation and culture A group or a community has its own culture, in the broadest sense of the word, of principles, way of being, of working, etc. but also a concern about cultivating certain things, as an active agent. It is culture that enables a group to keep its identity and to develop. It is in fact the unifying element, but also the target and the result of the joint activity of the group. The members of the group will act depending on the quality of this culture as long as they claim affiliation to the group in an informal way too. Since the position outside any group is not only difficult but also impossible, almost all the people join the groups whose culture seems to be closer to their way of seeing or feeling things. In this way, the role of culture becomes important as the members of a group share this culture in order to maintain the cohesion of the group. Moreover, people appear to militate not only in favour of some groups, but also in favour of ideas and beliefs. They subscribe to a certain belief or conviction, without being aware of its real impact, they even form initiative groups and make a concerted effort to promote this belief or conviction. The most elementary act of subscribing to, of feeding on an idea is adhering to it and supporting it. This idea is beyond the act of commitment of the being, without this basis it does not have balance and growth. The certainty that the idea is good is provided by the people around, who support it. It does not matter if they are many or few, what is important is that the idea should be shared by others too. If they are few, the group can consider itself elitist. The issue is that certifying the ideas through the number of those who subscribe to it is related to the Impersonal, that is why the quality of those who support the idea is more important - in order to return to the qualitative criterion, than the number of them. Since it organizes participation and it is the means through which integration is achieved, the role of cultural awareness in reaching a competent participation is as important as the way of interacting with the others or as personal integration Participation and spirituality A pertinent description of the presence and the manifestations connected to the aspects
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of this double determination at the spiritual level is provided by Mircea Vulcanescu5. According to him, the submission of man to the Church, under the pontifical caesaropapism, was meant to lead to the Reform as the need of the being for independent participation had been neglected. Even within the Church nowadays there is a shift from natural obedience to someone that is more experienced in a field towards subordination, as the prelates have passed from ministry to leadership, abandoning the middle way. The virtue of obeying someones word in order to gain experience through an intermediate is lost if it is not used for internal reasons but it is imposed by an organization. The people who abandoned the autonomy of this process, constructing their own being from the inside, have given up their own dignity by becoming subordinate, as they accepted what the others imposed on them. The extreme form of this subordination is found in suicide attacks where the control and manipulation through religion has gone so far that depersonalization is complete, man and his life is of no importance to himself. The more complete the depersonalization is, the more serious the radicalism and the lack of respect for the freedom of the other are. If for a person his/her personal freedom is not important, why should this be important for others? This may lead to national actions, when a people can fight against another people, and the individuals (they are not persons as a result of depersonalization) may even find satisfaction in harming or killing other people. Competence and subordination The term subordination may sound unpleasant, in opposition to self-esteem, which would better agree with leadership. The highest position in society is that of the leader. But, paradoxically, the leaders that are respected and promoted even within a tribe, are those who serve the group, the community they run, and not those who give orders. Leadership is often considered and used as a transfer of responsibility, as the leader makes the decision , takes responsibility for it and the others respect it. But this type of positioning of the leader and of the one who is led is not efficient due to the fact that if some parts of the system give up responsibility and follow instructions without assuming them, only by virtue of a hierarchy, there will not be a quality activity. An order imposed by someone else is often opposed to the need for autonomy, and this could lead a person to partially obey or even disobey the order. This type of approach, in which a person makes decisions for the others, is exactly the opposite of competence, which involves identifying the common needs and the way in which they could be fulfilled together with the others. Only taking responsibility for decisions that were made by all the members of the group together can also guarantee a responsible commitment, which is the condition for a full, qualitative participation of the being and the integration of the group. Responsibility keeps the participation of the individual alive, so that it is subordinated to the whole and one can abandon the middle way, the dualism and the wave function of participation collapses. This subordination of one person to another instead of involving oneself following the common will, can find a solution only by taking the position of a responsible servant of the group. Through this act of serving one can belong to the group and by taking responsibility one can maintain ones own integrity. If several persons form a group in order to fulfill some common needs, among which the discovery of ones self through cooperation, a selfish participation of the person who places his/her own interests above the interests of the others, making compromises as far as the common interest is concerned, leads to an attitude of
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Mircea Vulcnescu, Cretinul n lumea modern, n volumul Logos i Eros, Editura Paidea, Bucureti, 1991, p.76

subordination of the group to ones own personal interest. This desertion of the double participation is another form of the collapsing of the wave function of participation (by analogy with the phenomenon described in quantum mechanics). Herman Hesses story6, in which Leon, the supreme leader is also the supreme servant, fully illustrates the way in which the person who has the biggest responsibility, that of representing the group, is the most responsible and the most careful about the involvement and the development of all the other members. In the practice of teamwork , once a solution has been identified together with the others, the role of the supreme servant is to ratify the decision of the group, not to make decisions by himself. By relating to him one does not abandon responsibility but acknowledges a higher level of responsibility. The most responsible member of the group is called in front of the others because he can actually speak on behalf of the group better that anybody, this is the best embodiment of the group in a person. The embodiment of the group in each person can be achieved only by taking the responsibility of the destiny of the group and by paying attention to each member, so that each member receives self-consciousness too. The action of the group is filtered and evaluated through the consciousness of each participant that is responsibly involved. In opposition to this reference to the group is the situation in which a part of the members join together to gain power in order to protect their personal interests, which are above the interests of the group. This mode of action appears most visibly in society as those who have powers of persuasion that have a financial support (sometimes even blackmail) buy influence and, in this way, they determine more than others the dynamics of the group.This action would not be successful if a part of the members were not liable to be blackmailed or bought. An honest, responsible participation in the group is ideal as, in reality, many people place their personal wishes above facing the consequences, above responsibility, bread above virtue. Perhaps the most shocking experience for the apostles must have been the moment Jesus asked them to let him wash their feet to prove the modesty that has to characterize the one who wants to be a leader. For the best person in the group, subordination does not mean humility but the opportunity to take care of everybody through love. The similarity between The Saviour and the good shepherd is an illustration of the condition of taking care of others. Power still means nowadays imposing ones own will on others, but real power is the power to serve the being, in any of its manifestations, in order to contribute to a sense of fulfillment of the being. There is nothing better for a person than help with the formation of something that is alive and beautiful as man is. B. Achieving competence and transdisciplinarity Variables and indicators of the quality of participation. Without a quality participation there is no premise for a competent involvement in a system. Its absence causes difficulties of involvement and of taking responsibility within the system, the impossibility to harmonize the inner life and its activity. One thing that is essential for a competent participation is care (in the sense given by Heidegger) or attention (intensified) oriented towards certain things when a certain activity takes place. In order to evaluate the presence, the participation here and now, one can identify several variables specific to a careful participation, in which the personal mark of
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Herman Hesse,Cltorie spre soare-rsare,http://ro.scribd.com/doc/3970365/Hermann-Hesse-Calatoria-spreSoareRasare

responsibility is present. This control of some variables that are acknowledged within the group is at the basis of any interpersonal interaction connected to a certain situation, which could be considered a competent involvement. Identifying and managing the control of these variables is the responsibility of the group. For example, a driver has to take into consideration the road signs, the behavior of the other drivers, the state of the car, the way the car works, etc. If one of the variables that have to be followed and checked is not under control, the competence is not achieved. Indicators are connected to behavior and they should cover the three main fields of participation the participation in ones own nature, in relations and in the culture of the group. The indicators should show the degree of accomplishment of personal and group unity and integration, as well as the quality of ones commitment in relationships. After a preliminary analysis several indicators can be given as an example: Participating in ones own being the harmonious use of your brain, that is using both cerebral hemispheres; harmony of the action- total commitment in what one does; involvement from the state of the responsible Adult in actions, the lack of stereotypical actions; presence, act with care not carefully; avoiding the negative self-inference by obeying the I 1, participating from the position of the I 27; complete openness, interest for the fellow men due to the awareness of the fact that a person is incomplete outside relationships;

Participating in relations: constructive transactions, avoiding the social games described by E. Berne; openness and total commitment; concern for the accomplishment of the other, openness and serving without hidden interests; show trust in the participants in the group (together with the other four): no fear of conflicts; involvement, commitment; taking full responsibility for every word or action; concern for the results of the group.

Participating in the culture of the system: increasing awareness by reference to the culture of humanity; adopting a responsible position and transmitting it within the system, not in small groups in order to influence only some members of the group; refusal to support the interests of some parts that could affect negatively the interest of the group; taking responsibility for ones position in front of the entire group and willingly submitting the reasons behind actions to the judgment of the group; relating to the culture of similar systems and evaluating the situation out of the box;

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The description of participation from the two positions of the I is achieved by Tim Gallwey in his seriesInner Game.More details inInner Game and Work, Editura Spandugino, Bucureti, 2011.

avoiding power games, being principled, proposing solutions which are in the best interest of the whole, not only of some parts of the system.

The scientific approach of ones own life In his attempt to serve as well as possible his fellow men in a group family, clients, local community, people, humanity, man has the possibility to discover the universal man, the one beyond the concrete individual manifestations. This process is in fact a scientific, responsible approach to ones own life. In order to be able to draw generalizing conclusions that are correct for him too, man has to analyze and experiment on the means that enable man to feel accomplished. By contributing to the others accomplishment, man can also discover the fundamental needs of his own being. In order to serve himself rightly, and not according to wishes, momentary illusions, context or group, he can understand what he has to do by following and evaluating the things that make the others feel accomplished through the filter of his own responsibility. His inner feeling and his own conscience help him, by telling him that a certain experience is dangerous and therefore it should be avoided, for example, drug abuse. A responsible person avoids subjecting the whole to pleasures and experiences which are obtained artificially and which destroy the persons autonomy and forces him/her to become dependent on the means that brings pleasure. In order to make successful experiments one must take into consideration some aspects that are more complex than the immediate result of an action. A quality participation is provided by ones being aware of the large number of determining factors of the experience and by acknowledging the fact that the subject is part of and influences reality, and he cannot be excluded from it. The elements of the involvement that make the connection with the moment preceding and following the action can make a difference and determine the quality and the results of participation. From the perspective of the individual, among these elements we can mention the previous experience, the state at the moment of the participation, personal unity (the power of the soul) and the need that the commitment fulfills. Other elements, such as the responsibility that is taken, the quality of the activity, the aim of the participation and the result that follows from it, also have a connection with the future. This chain of determinations cannot be ignored as it establishes the extent to which we can enjoy the present and we control the participation. For instance, internal incoherence and the lack of experience make us helpless, preoccupation subordinates us to the past for a future gain, the goal gives us strength and the desire to obtain results. This process should be unitary and coherent, an action does not bring anything to the being if it has no connection to the past and the future. Coaching In order to achieve performance and to maintain it at a high level, athletes or businessmen turn to coaching. Cooperation reaching this intimate level of the process has permitted the identification of a correct phenomenological position, but also the acknowledgement of the importance of the relationship. The intervention of the interior dialogue of the person in the process of his/her development is often critical, influenced by the demand of the unattained perfection, and it is more likely to sabotage the person than help him/her. On the other hand, serving the others is seldom considered to be a revelatory action in society and only by visionaries, although it is the only action which allows an objective evaluation, from the same level of integration. Fortunately, this thing seems to have been understood in coaching: But, by
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supporting the other in his attempt to discover his I- in order to be activated in an action, you have yourself so many things to do with your I : if you hear it (listen to it), you watch it and see it, in an attitude/position of expectancy, among so may I that talk (to you), and that are not You. The relation between the partners in the coaching meeting is the dynamic sum of the relations of the partners with their selves, because we always check ourselves through the

Other8. The phenomenological process that is present in coaching, focused on the present and on serving, is more appreciated by the general public than philosophy, so that the initiator of modern coaching, Tim Gallwey, has become a brand: The Inner Game is nothing more but even less! than the phenomenological state/attitude. But Tim Gallwey is a brand whereas Buber, Jaspers, Heidegger, Husserl and Alfried Langle are not.9 Overcoming subjectivity More often than not, man constructs an image of himself which he identifies with. The man behind the more or less adequate images about himself, can be revealed only by accepting even repeated deaths of these, even if this happens only to see what is left of man behind all the images he constructs of himself. This situation is similar to that of the operating systems on the computing devices. One can question the loaded programs, they can be removed and new versions of them can be used as long as they are compatible with the operating system. But when the functions implemented by the operating system, when the interactions with their devices and facilities no longer correspond, the system needs to be updated. In the case of an important update, the device is turned off, the installation is achieved from outside the initial operating system, then the system is restarted. A serious update is not possible without restarting the nucleus, that soft component which controls the unity and coherence of the functioning serving all the parts, i.e. the services, the programs and the devices that have been installed. This could also be the case for the man who can no longer live in his own skin, which seems to be too tight. A profound crisis, a serious one, leads to abandoning this skin, as in the case of the snake which abandons its skin successively in order to evolve. By reference to a model that is closer to what man wants to become, he can give up his own identity for a new one, a much better one. Without this change, the openness and the access to experiencing life is unsatisfactory. The point he reached in his evolution must be a critical one , from which he cannot continue on the usual way, which has to be abandoned through unusual methods, such as the tunnel effect or the quantum leap in physics. Although a particle could not normally leave a physical system, as the bond energy is high, yet, it can escape. Likewise, man can dispose of his ordinary beliefs even if they keep him tied, and when he decides that these beliefs no longer match his needs, his understanding, he can operate a major change of belief by resetting his position. This change is perceived as a death of the former man and a rebirth. In order to radically change the way in which he takes part in reality, man must also undergo such processes that imply abandoning an image of himself and adopting another, which is more carefully constructed. The achievement of integration a condition of quality participation

Horia Murgu, COACHING-UL: dinamica relaiei dintre dou n-luntruri, RevistaCoachingNetwork, nr. 1, Decembrie 2011, Ianuarie 2012, p. 16. 9 Op. Cit., p 19.

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The human being has a unitary character which is maintained in all circumstances, and its loss causes mental disorder. This need for inner unity, which is fully achieved only through integration, has been thoroughly analyzed in C.R.Motrus book The Power of the Soul. The power of intervention of the person is given by the power of his soul, which is connected to the dimension of the unit on which this is based. For example, the unity of a human being who has managed , through integration, to overcome the problems of the different sides of the being- emotional, rational, volitional, is stronger than the unity of a person who has never faced and solved this type of problems. When these manifestations of the being are not in the same direction, tending towards a unitary whole, the power of the being is reduced. Competence can be perceived as power together, both when we refer to the competence of one person (e.g. through the unity between reason, feelings and will) and when we refer to the competence of a group. Integration would ultimately account for the side which is able- capable of obtaining results, which has the power to obtain them. Moreover, this is also the side which is the most appreciated by employers when they check the competence of the candidates for employment. It is with this power of the soul or personal power, that man participates in the group and increases its power. The power of the soul of a group is provided by the quality of the integration of the personal power of its participants. There are methods that stimulate commitment. For example, the method of the thinking hats, invented by De Bono, which facilitates the transition from critical thinking, oriented towards attacking the others opinion, to parallel thinking , where opposi ng views can appear without this being a problem. Likewise, the method of delegation of tasks proposed by Alain Cardon can increase the power of the group through personal involvement in making decisions and taking responsibility on certain variables that are typical of any work meeting, such as managing time, the involvement of the participants, the focus of the debate, etc. Gaining the power of wisdom personal power and the power of the group In order to characterize the quality and the possible impact of participation, Constantin Radulescu-Motru suggested at the begin of the 20th century the concept of power of the soul, which could provide an image that is close to what competence is10. At first sight, power is that presence that acts with a physical force, whicht is impersonal and unstoppable as the power of natural phenomena, for example. Nevertheless, Motru does not refer to this type of irrepressible, irrational force, but to the force of the man who is capable of solving complex problems using all the resources. The power of the soul comes from the skill, the ability of man to use his experience for an efficient participation in reality. The higher the degree of integration of the awareness of things, relationships, determining factors, gained by experienced, is, the more this power increases. The mistake in modern education is that it is concerned with transmitting pure knowledge, gained by others, and it ignores the fact that knowledge is acquired only through experience. Without experiencing the context that imposes the knowledge, due to the need for clarification, for competent participation, if one does not experience the crisis that enabled the acquisition of knowledge, this knowledge is not significant, it is not important and cannot be integrated in order to turn into power. The competence of the group derives from the integration of its individuals powers. Competent participation personal power, is not valued by a person, but it is valued by a system to which the person belongs. Competences are evaluated by the superindividual
10

Constantin Rdulescu Motru, Puterea Sufleteasc, Editura Semne, Bucureti, 2009

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system and are formulated as demands concerning the quality of the participation (nowadays, companies assess and hire people on the basis of their competences). We can speak about the competence of a group as in the case of the competence of a person. A correct definition should be applicable, even if we consider things from two perspectives, or we consider two different entities the individual entity and the superindividual entity, the concept should not lose its unitary character. The unifying perspective is provided by the behavior within a superindividual system both in the case of the group and the person, meaning that it can be assessed through the power of action of the person within the group or of the group in society. Achieving coherence the necessary condition for achieving integration and gaining power Coherence can mean, in its literal sense, to be, to cohabit (co + herence). For the power of the parts to unit , these must first coexist in a unitary whole. At a personal level coherence exists (for example) when there are no contradictions between feelings and reason. An internal conflict may also appear when we want something but we do not take action in order to satisfy or overcome this desire. At the level of the needs we can have a meeting point, an aim for which these should act together. Living in the present with the intention of identifying and fulfilling real needs involves all the resources. Our conscience seems to be constructed in such a way that it can detect the dissonances that appear within the being and to bring them into the conscious mind. It raises the ball so that we can score one more lesson in the being. If one tries to keep the unity, the problems that have been identified will be analyzed and overcome, and this will be a gain for the coherence and the inner power as solving the problems gives control over the problems. This also happens inside a group, the interaction of the members seems to focus more on the unsolved problems than on those that work. Coherence is ultimately achieved through confrontation as personal experience in one field is limited, but the experience of the humanity is often very rich. Relating to the experience of other people, from those who are close to you to distant fellow men, is a condition for any optimized action, of high quality. Coherence is not achievable without the transdisciplinary approach The metaphor of the carbon The levels of reality are not independent, the upper levels of integration are based on the characteristics of the lower levels. For example, if the Carbon atom did not have all the characteristics which can also be seen through its participation in the organic level, life based on carbon would not be possible. It is a mistake to believe that an atom can be known by studying it in isolation, ignoring its interconnecting possibilities. In this case we can even create a transdisciplinary metaphor of carbon. This can be the coal that provides heating or leaves the marks of writing, diamond of dozens of carats or a humble servant in a huge living organism. Likewise, man, depending on his courage and the degree of involvement in relations and his capacity to achieve coherence with other people, can remain isolated or can take part in something inconceivably beautiful. It can be caught in simple, local bonds and can be lost in the air carbon dioxide, toxic carbon monoxide or methane which burns and produces heat. It can participate in close, local bonds and weaker, distant ones as it is the case of coal and petroleum local, group or social niche cultures which have their contribution within society- as without certain categories society would be affected. A superior integration in a group with ones fellows results in the diamond, very precious when it is natural, a true wonder of nature. But, when carbon is part of life, we can
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see the miracle of the plants which take every photon that comes from the sun and have it work in the service of life or it can be a part of man who understands the important role and the extraordinary possibilities of the tiny carbon atom. In order to be a participant in this adventure the atom must have the courage to become part of a much bigger system which will enable it to travel through all the cultures, searching for balance, peace and selfconsciousness. The problem is that the carbon atom cannot watch the spectacle of life and cannot perceive its importance from the outside, the carbon atom can grasp its importance only through participation. This situation is similar to the difference between an approached based on knowledge- an isolated atom that cannot grasp the essential, an approach based on participation the atom is integrated in the structure and becomes wise together with the group. The carbon atoms do not disappear through burning either, they only change the bonds, preferring to bond to oxygen giving energy to the group. Man, by burning his energy and leaving an apparently stable state, is open to a state with more chances of harmony and satisfaction, a state in which the previous experience is not lost but integrated at a superior level. Therefore, man can be known and can know himself only by passing to the superindividual level, by analyzing the way he takes part in groups, by accepting everything that is human and by integrating his own nature. In order to maintain a coherent image vertically, from the atom to life, to groups of people, a transdisciplinary approach is required. The limitation to one level imposed by one discipline, whether it is real or human science, hinders understanding and achieving coherence, developing the integrated nature of man. The experiment focused on man and on the identification of intersubjective aspects for a significant improvement of life, cannot be successfully performed without the help of transdisciplinarity. C. Competence and the limits of transdisciplinarity Transdisciplinarity, competence and managing the quality quantity ratio In order to clarify the relation between transdisciplinarity and competence, to identify the limits of transdisciplinarity as an individual or social organizer, it would be useful to analyze several concrete situations. Among the activities of social life, gaining and managing money seems to be the most important. Behind this process there is usually an exchange that involves the quality quantity ratio. For example, a person provides a service and he/she asks for an amount of money, but, in his turn, heshe also pays for another service or good that can be correctly evaluated only by taking into account the aspect of quality. Transdisciplinarity seems to confer the power to evaluate more accurately this transformation of services/goods into money and the reverse, the transformation of money into services. Purchasing a product involves a series of choices related to its properties that cannot be evaluated from the perspective of a certain discipline. If it is a food product, one must see whether this is a real nutriment or a nutrient-poor food that is flavoured with chemicals that trick our senses; the amount of chemicals and their impact on the organism. If it is a durable good, one must take into consideration the quality of materials, the reliability, its functions, the level of performance, the impact on the user and the environment, etc. It is a good thing that we can make a choice but can we make the best choice without a transdisciplinary analysis, from several perspectives? Certainly not. But what power does an isolated person have? A reduced one, maybe even extremely reduced. Could one person evaluate the quality of any product correctly? Such a task is
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impossible and the buyer who is aware of this fact often finds it extremely difficult to choose a product. Could an isolated person do complex things alone? The discovery of the knowledge necessary for making a mouse for a PC without using the others contribution, would probably take him a lifetime. At this point competence interferes as it involves establishing groups depending on certain interests, exchanging information, common activities, mutual help and support. Group knowledge appears and this knowledge pursues not only external objectives, but also the efficiency of its own activity. This leads to the emergence of selfregulating systems whose achievements are represented outside by their goods/services, and inside by the demands the members of the group have to satisfy. Cooperation in order to achieve success is the factor that will sooner or later lead to the need for competence, which is a characteristic of the people gathered in a group. The group does not make decisions by itself, they are made by the people within the group, according to the relationships between the people in the group. If there are more people making the decisions, the decisions are more likely to be good. Competence, group and cultural interaction Transdisciplinarity provides a perspective and an approach to reality that are better than those provided by any other discipline, but it is worth asking the following question: To what extent can an isolated man be transdisciplinary? In reality, a person cannot even remember all the disciplines invented by people and their object of study, let alone advance informed opinions in any domain. Within any discipline it is difficult to study thoroughly all the aspects even of one specialization, for example, there are several approaches of quantum mechanics (approaches that use equations, matrices, path integrals, etc.) and probably no one masters all of them, from theory to experimental evaluation. In literature ,who can be acquainted with all the books that have been written, but, more than that, who is able to estimate the value that other people attach to a literary work, even if it is just a simple poem? The transdisciplinary process may become a discipline itself, if it is practiced in the same manner as disciplines are. How could this problem be solved? The solution may be giving up the ambition (or pretense) to know everything and participating in a larger group of trustworthy people. These people bring their experience in different domains together and offer their expertise to the others. Culture mediates this interaction and nowadays even facilitates the contact between people from different parts of the world. Depending on the scientific nature of the approaches - study + ones own experimentation with the truths asserted , we can evaluate and trust some people more or less, we can attract them in our circle. If a person understands what a scientific procedure would mean , an honest participation in a personal research, he/she will be able to approach such things and to evaluate other attempts of clarification from this point of view. Throughout history there have been formed groups with certain cultures, to which people from every generation adhere to and contribute to their evolution. Affiliation to a group, to a certain vision, to certain ideas, is a call of the man which derives from his needs for affiliation and development. The participation in these groups is determined by the level of commitment and responsibility taken as far as the destiny of the group and its achievements are concerned. The assumption is no longer connected to the desire to know, even it is transdisciplinary, but to the desire to live in a particular way, with a certain participative conduct that is typical of the group. The groups view of man is important and it expresses itself in the culture of the group. For example, a group based on a certain discipline is a niche group, the man serves that particular discipline, another that is based on transdisciplinarity restores the importance of the human being beyond the colourful glass through which each discipline analyzes the human
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being. A group centered on competences must be aware of the double participation/nature of man, of the fact that the measure of man is not given by what he can do alone, but by what he can do together with the others. The chances of accomplishment of transdisciplinarity From all the approaches, transdisciplinarity appears to be prepared and possibly the only one able to grasp the dual significance of competence. This approach does not practice the reductionism specific to disciplines and use the logic of the included middle. The transdisciplinary culture does not believe there holism and reductionism are opposing aspects but two aspects of the one and the same knowledge of Reality. Transdisciplinarity integrates the local into the global and the global into the local. By acting upon what is local, what is global alters and by acting upon what is global, the local alters. Holism and reductionism, global and local are two aspects of one and the same multidimensional, multireferential world, the world of complex plurality and of open unity.11 Fortunately, transdisciplinarity can also be integrated, as a process specific to achieving competence. In order to preserve its open character, transdisciplinarity is based on an unstable equilibrium between knowledge and experience: Transdisciplinarity is corpus of thinking and lived experience at the same time. These two aspects are inseparable. The transdisciplinary language needs to render into words and actions their simultaneity. If there is any excessive approach to discursive thinking or to experience we leave the domain of transdisciplinarity.12 Competence relies on the unstable equilibrium of the next level, the level of self-integration and the integration of the self into the group. Unfortunately, transdisciplinarity cannot be accomplished if we do not follow competence, as we learn and know things together with the others. The first steps towards identifying the importance of participation and interaction are completed by the identification of the quality of presence, which enables a participation in the communion: The triple orientation of the transdisciplinary language towards the why, the how and the included middle ensures the quality of presence of whoever uses transdisciplinary language. This quality of presence enables an authentic relation with the Other, by respecting what is more profound in the Other. If I find the right place in myself when I address the Other, the Other will be able to find the right place in himself and we will be able to communicate. As communication is mainly the correspondence between the right places within myself and within the Other, the basis of the genuine communion, beyond any lie or desire to manipulate the Other.13 Competence cannot do without rigour and precision, research and analysis, imposed by the demands for quality, which are evaluated from a trans-subjective perspective. Likewise, these aspects are important in the case of transdisciplinarity: the rigour of transdisciplinarity is deepening the scientific rigour, to the extent that the former does not take into account only the objects but also the beings and their relations with other beings and objects. What is typical of this rigour is that it takes into consideration all the data that are available in a certain situation.14 While identifying its role, transdisciplinarity discovers itself as a servant working in favour of a superior harmony, by achieving coherence at higher and higher levels: The purpose of transdisciplinarity is to work towards its own option and to prove that overcoming binary oppositions and antagonisms is achievable.
11 12

Basarab Nicolescu, Transdisciplinaritatea - manifest, Editura Polirom, Iai, 1999, p. 139 Op. Cit. p. 141 13 Op. Cit. pp. 141, 142 14 Op. Cit., p. 141

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The biggest binary opposition is the one between man and group. Each of these two would like to dominate, to control and to have the other at its disposal. Unfortunately, for transdisciplinarity, overcoming this opposition is not possible from the individual position it has adopted. Only competence can bring the harmony between these two diametrically opposed realities. The limitation of transdisciplinarity derives from the fact that it serves man, it is his means of controlling realities that are submitted to him and of understanding himself the realities in which he participates. But through this privileged relation with one side of this binary opposition, transdisciplinarity cannot be the means by which the peace between man and group is secured. The individual consumer is not the equivalent of a person. But the person should be at the centre of any civilized society. The exploration of the infinite capacity to marvel of the human consciousness is the condition for rediscovering a magical world. 15It may be a magical world which is hypothetically harmonious due to peoples superior understanding, but it does not suffice to have a functional world. On the contrary, facing the problems, reciprocal taming can bring more power. Transdisciplinarity is the means for going beyond disciplines, is that which is beyond each individual discipline, but which has not yet understood towards what: A world waiting. Wanting for what? No lucid spirit can really say that. I do not know. What I know is that our world is in expectation. Of whom? Of what? Of the Woman maybe and of the Man as well and of their unfulfilled union.16 It is probably waiting for the revelation of the importance and the improvement of participation in view of the achievement of competence. The transdisciplinary perspective is based on the power of the prefix trans: Th e transdisciplinary perspective, which is trans-cultural, trans-religious, trans-national, transhistorical and trans-political at the same time, leads to a radical change of perspective and attitude in society. It is certainly out of the question, that the State interferes, through its structures, in the inner life of the human being, which only has to do with individual responsibility, but social structures have to create the necessary conditions for this responsibility to germinate. The economic growth at any cost cannot be placed at the center of social structures anymore. Political economy and living are closely related. The creative research of a transdisciplinary political economy relies on the postulate that this serves the human being and not vice versa. Material and spiritual welfare condition each other.17 Which social structures, what is more intelligent than man as to create the conditions for man to be accomplished? Surely, the groups of people can make things work better for the members of the group. The common means that both the man and the group have is competence. Competence constitutes the will as well as the demand of a group regarding participation. It is only inside the group that the action and the power of mans responsibility can reverberate beyond himself in order to return with an objective answer, from outside. The limitation of transdisciplinarity, the challenge it cannot face, is the fact that it has not fully realized the importance of You in the binomial I You, which was analyzed by Martin Buber. Transdisciplinarity serves the I, it does not serve the binomial I You yet, although it prepares the I for the participation in this binomial: I define as trans-humanism the new form of humanism which offers to each human being the maximum capacity of cultural an spiritual development. It has to do with the search for what is within, among and beyond human beings for what we could call the Being of the beings. Trans-humanism does not aim at homogenizing, which is inevitably destructive, but at the maximum updating of
15 16

Idem, p. 167 Idem, p. 165 17 Idem, p. 168

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unity in diversity and of diversity in unity.18 The transdisciplinary project ends with the human being regaining his/her dignity:Let us remember what has already been said: homo sui transcendentalis is not a new man, but a man that is born again. Homo sui transcendentalis is the true nature of the human being. As a matter of fact, what lies at the centre of our question is the dignity of human being, his/her infinite generosity19 This has not only been threatened but also often trampled on, particularly in totalitarian societies, and exploited for money in capitalist societies. The merit of this project is to help the being mutilated by the disciplinary abuse to regain his/her dignity. Competence will restore the power to the human being. Its project begins with restoring weight and helping the human being find himself/herself among his/her fellow men, through a quality participation in his/her double nature. Man feels accomplished not through the isolated development of his potential under the protection of a mother society similar to an incubator, but through his involvement into action and through making solid constructions together with his fellow men. The potential that cannot manifest itself does not exist and it is only within the group that the human being can express himsef/herself and can contribute his unique way of being and doing. There is not a pattern which the human being has to comply with, there is only a call to manifest his/her gifts. But these gifts do not function only for the human being, but they acquire value and bring satisfaction only in a group that has enough respect for its members. Competence offers to the human being ,who has been revived through transdisciplinarity, not only a stable equilibrium in a position that is wise, open, integrated, acquired with the help of transdisciplinarity , but also the real power of the person through the group and of the group through the person.

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