Interdisciplinary Quotes

The challenge we all face is how to maintain the benefits of breadth, diverse experience, interdisciplinary thinking, and delayed concentration in a world that increasingly incentivizes, even demands, hyperspecialization

Well, I am a dilettante. It's only in England that dilettantism is considered a bad thing. In other countries it's called interdisciplinary research.

The world of human aspiration is largely fictitious and if we do not understand this we understand nothing about man.

We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get to their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority-it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are-only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional break-through only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself.

In one of the most cited studies of expert problem solving ever conducted, an interdisciplinary team of scientists came to a pretty simple conclusion: successful problem solvers are more able to determine the deep structure of a problem before they proceed to match a strategy to it. Less successful problem solvers are more like most students in the Ambiguous Sorting Task: they mentally classify problems only by superficial, overtly stated features, like the domain context.

Anthropologists have long known that when a tribe of people lose their feeling that their way of life is worth-while they may stop reproducing, or in large numbers simply lie down and die beside streams full of fish: food is not the primary nourishment of man.

Unlike the baboon who gluts himself only on food, man nourishes himself mostly on self-esteem. It

Breakthrough innovation occurs when we bring down boundaries and encourage disciplines to learn from each other

children are trained to want to do as the society says they have to do.

when people do not have self-esteem they cannot act, they break down.

The challenge we all face is how to maintain the benefits of breadth, diverse experience, interdisciplinary thinking, and delayed concentration in a world that increasingly incentivizes, even demands, hyperspecialization.

The person has to learn to derive his self-esteem more from within himself and less from the opinions of others; he has to try to base it on real qualities and capacities, things he can make or do,

Secrets and silences make life more real: the individual, self-absorbed and inwardly musing, taking himself very seriously, radiates a contagious aura: the tacit communication that the serious and the meaningful exist.

An outlier does not lack knowledge but has the interdisciplinary understanding to see things differently.

Try repeating “man is an animal" a few times, just to notice how unconvincing it sounds. There seems to be no way to get this idea into our heads, except by long rumination over the facts of evolution or perhaps by exposure to a primitive tribe or by being raised on a farm. Primitives sometimes see little difference between themselves and the animals around them. Karl von den Steinen was told by a Xingu that the only difference between them and the monkey was that they monkeys lacked the bow and arrow. And Jules Henry observed on the Kningang that dogs are not considered pets, like some of the other animals, but are on a level of emotional equality, like a relative. But in our own Western culture we have, for the most part, set a great distance between ourselves and the rest of nature, and language helps us to do this. Thus we say that a sheep “drops" its lamb, but a woman “gives birth"—it’s much more noble. Yet we have the right to make such distinctions because we assign the meaning to the world by naming names of things; we inhabit a different sphere and we capitalize naturally on the privilege.

And so we see the paradox that evolution has handed us. If man is the only animal whose consciousness of self gives him an unusual dignity in the animal kingdom, he also pays a tragic price for it. The fact that the child has to identify -first- means that his very first identity is a social product. His habitation of his own body is built from the outside in; not from the inside out. He doesn't unfold into the world, the world unfolds into him. As the child responds to the vocal symbols learned from his object, he often gives the pathetic impression of being a true social puppet, jerked by alien symbols and sounds. What sensitive parent does not have his satisfaction tinged with sadness as the child repeats with such vital earnestness the little symbols that are taught him?

If the frustrations are not surrounded by anxiety, fear of life, insecure love and support, then the child progresses easily and naturally to the new challenges of a symbolic, social way of life. The child that we call, typically, autistic or schizophrenic, is the one who has not been able to feel this secure sense of support to his body; and so he does not make a confident transition from the biological to the social world. The “lever” of

A large majority of our respondents were inspired by a tension in their domain that became obvious when looked at from the perspective of another domain. Even though they do not think of themselves as interdisciplinary, their best work bridges realms of ideas. Their histories tend to cast doubt on the wisdom of overspecialization, where bright young people are trained to become exclusive experts in one field and shun breadth like the plague.

The explosion of paperwork, in turn, is a direct result of the introduction of corporate management techniques, which are always justified as ways of increasing efficiency, by introducing competition at every level. What these management techniques invariably end up meaning in practice is that everyone winds up spending most of their time trying to sell each other things: grant proposals; book proposals; assessments of our students’ job and grant applications; assessments of our colleagues; prospectuses for new interdisciplinary majors, institutes, conference workshops, and universities themselves, which have now become brands to be marketed to prospective students or contributors. Marketing and PR thus come to engulf every aspect of university life.

Being Scared-off by Evil Lastly, we deny the presence of evil because we are terrified by the horrendously hurtful, cruel, and bloody kinds of evil people tell us about—if we are willing to listen. This was poignantly brought home during an interdisciplinary case conference involving a resident who was counseling for the first time a woman who had been sexually abused. As we worked with him, it became clear that he was resisting entering what he called the 'psychic cave" of her sealed—off experience from which she was shouting for assistance. Because of his resistance, he was not providing her the support and guidance she so desperately needed, and he was not facilitating her working through the abuse and hurt that were continuing to impact her life. As he was confronted about this at one point in the conference, he stated tearfully: "I'm afraid if I help her move into her memories. I will have to go with her, and if I go with her, my view of the world as a basically good and safe place will be shattered. I'm not sure I can handle that for myself, or be able to think about the fact that my wife and kids may be more vulnerable living in this world than I can be comfortable believing" (Means 1995, 299).

Zeena Schreck is a Berlin-based interdisciplinary artist, author, musician/composer, tantric teacher, mystic, animal rights activist, and counter-culture icon known by her mononymous artist name, ZEENA. Her work stems from her experience within the esoteric, shamanistic and magical traditions of which she's practiced, taught and been initiated. She is a practicing Tibetan Buddhist yogini, teaches at the Buddhistische Gesellschaft Berlin and is the spiritual leader of the Sethian Liberation Movement (SLM).

Power for man, as the genius of Hegel saw, is the ability to support contradictions, nothing less.

William James said long ago, solitude is the greatest terror of childhood.

Much of the loss of temper that we see in family life and in intimate friendships and courtships stems from simply hearing the wrong things at the wrong times.

culture consists in the sum total of efforts we make to avoid being unhappy

Artificial Intelligence is highly Interdisciplinary. Therefore, let’s approach it in a Multidisciplinary & Holistic way

We noted that the ego delays responses in order to permit a richer reaction: it allows the organism to choose between several alternatives, reviewed in awareness in lieu of immediate action.

As the great William James put it almost 80 years ago: A man’s “Me” is the sum total of all that he can call his, not only his body and his mind, but his clothes and house, his wife and children, his ancestors and friends, his reputation and works, his lands and horses, his yacht and his bank-account (1892, p. 44). In other words, the human animal can be symbolically located wherever he feels a part of him really exists or belongs. This is important for an understanding of the bitter fighting between social classes for social status: an individual’s house in a posh neighborhood can be more a part of his self-image than his own arm—his life-pulse can be inseparable from it.

ways that digitality works to cross the boundaries within and across traditional learning institutions. How do collaborative, interdisciplinary, multi-institutional learning spaces help to transform traditional

the self-reflexive conscious subject, which simulates itself and models a virtual world, is the emergent functionality that is the teleos of the entire brain." Neither Mind Nor Brain. An interdisciplinary Inquiry

But Quigley’s interdisciplinary interests resulted not from dilletantism, but from a distrust of reductionism as a means of understanding society and an insatiable curiosity he synthesized into a revolutionary holistic epistemology.

It is this that makes people so willing ’to follow brash, strong-looking demagogues with tight jaws and loud voices: those who focus their measured words and their sharpened eyes in the intensity of hate, and so seem most capable of cleansing the world of the vague, the weak, the uncertain, the evil. Ah, to give oneself over to their direction—what calm, what relief.

McKusick's belief in this paradigm-the focus on disability rather than abnormalcy-was actualized in the treatment of patients in his clinic. Patients with dwarfism, for instance, were treated by an interdisciplinary team of genetic counselors, neurologists, orthopedic surgeons, nurses, and psychiatrists trained to focus on specific disabilities of persons with short stature. Surgical interventions were reserved to correct specific deformities as they arose. The goal was not to restore "normalcy"-but vitality, joy, and function. McKusic had rediscovered the founding principles of modern genetics in the realm of human pathology. In humans as in wild flies, genetic variations abounded. Here too genetic variants, environments, and gene-environment interactions ultimately collaborated to cause phenotypes-except in this case, the "phenotype" in question was disease. Here too some genes had partial penetrance and widely variable expressivity. One gene could cause many diseases, and one disease could be caused by many genes. And here too "fitness" could not be judged in absolutes. Rather the lack of fitness-illness [italicized, sic] in colloquial terms- was defined by the relative mismatch between an organism and environment.

All the matter, energy and information of the universe are seeking to concert the symphony through humans as magnificently as it has ever been performed before. At least through humans, the nature asks questions about itself" Neither Mind Nor Brain. An interdisciplinary Inquiry.

One of the reasons that youth and their elders don’t understand one another is that they live in “ different worlds”: the youth are striving to deal with one another in terms of their insides, the elders have long since lost the magic of the chumship. Especially today, the exterior or public aspect of the adult world, its jobs and rewards, no longer seem meaningful or vital to the college youth; the youth try to prolong the adolescent art of communicating on the basis of internal feelings; they may even try to break through the carapace of their own parents, try to get the insides to come out.

If you write an interdisciplinary grant proposal, it goes to people who are really, really specialized in A or B, and maybe if you’re lucky they have the capacity to see the connections at the interface of A and B,” he told me. “Everyone acknowledges that great progress is made at the interface, but who is there to defend the interface?

This world is of a single piece; yet, we invent nets to trap it for our inspection. Then we mistake our nets for the reality of the piece. In these nets we catch the fishes of the intellect but the sea of wholeness forever eludes our grasp. So, we forget our original intent and then mistake the nets for the sea. Three of these nets we have named Nature, Mathematics, and Art. We conclude they are different because we call them by different names. Thus, they are apt to remain forever separated with nothing bonding them together. It is not the nets that are at fault but rather our misunderstanding of their function as nets. They do catch the fishes but never the sea, and it is the sea that we ultimately desire.

You yelled my name when the car fell, I call out yours each and every night of my life

flexibility of the self was the achievement of a rare maturity

Cultural relativity is a pitiless weapon precisely because it sets our hero-systems up on end.

The result is a book that cannot be read easily. It requires study. We hope that some will have the patience and inclination to do so.

everybody has to think and see for himself, or the nations are doomed.

Only by proper performance in a social context does the individual fashion and renew himself by purposeful action in a world of shared meaning.

This book is my hate letter to standardized testing. It’s also my love letter to neuroscience, Star Wars, women in STEM, friendships that hit rough patches but then try their best to bounce back, research assistants, interdisciplinary scientific collaborations, Elle Woods, ShitAcademicsSay, mermaids, hummingbird feeders, people who struggle with working out, and cats.

Most intellectual training focuses on analytical skills. Whether in literary criticism or scientific investigation, the academic mind is best at taking things apart. The complementary arts of integration are far less well developed. This problem is at the core of human ecology. As with any interdisciplinary pursuit, it is the bridging across disparate ways of knowing that is the constant challenge.

This is the uniquely human need, what man everywhere is really all about—each person’s need to be an object of primary value, a heroic contributor to world-life—the heroic contributor to the destiny of man.

The eminent biologist Ludwig von Bertalanffy wrote in a masterful essay (1955) that evolution would soon have weeded man out if his cultural categories of space, time, causality, etc., were entirely deceptive.

As we will see from these pages man is mostly innocent, really potentially good, even naturally noble; and as we will stress, society is responsible, largely, for shaping people, for giving them opportunities for unfolding more freely and more unafraid. But this unfolding is confused and complicated by man’s basic animal fears: by his deep and indelible anxieties about his own impotence and death, and his fear of being overwhelmed and sucked up into the world and into others. All this gives his life a quality of drivenness, of underlying desperation, an obsession with the meaning of it and with his own significance as a creature. And this is what drives him to try to make his mark on the world, to try to twist it and turn it to his own designs, to bury over the rumbling anxieties; and this usually means that he tries to twist and turn others, make his mark on them, use them to justify his own problematic life. As Rank put it so bluntly: Man creates “out of freedom a prison.” This means everyman, in any society, from the most “primitive” to the most “civilized,” no matter what the child training programs or economic system.

another obstacle to educating innovators in universities is the lack of respect for interdisciplinary inquiry, practical knowledge, and applied learning. Discipline-based, in-depth knowledge is important, and basic research makes significant contributions to innovation. It is essential to our future that we continue to support this kind of inquiry, but this cannot—and must not—be the only kind of knowledge that is valued by our universities and our society.

The key to Carroll Quigley’s success as a teacher and as a scholar lies in his creative intellect, the depth of his perceptions, and the wide interdisciplinary range of this interests, which encompasses the fields of history, economics, philosophy, and science. An iconoclast and a person of insatiable curiosity, as well as keenness of mind, Dr. Quigley stands apart from the specialized scholar who plows diligently in the rutted grooves of narrow disciplines.

The transformation of a business-as-usual culture into one focused on innovation and driven by design involves activities, decisions, and attitudes. Workshops help expose people to design thinking as a new approach. Pilot projects help market the benefits of design thinking within the organization. Leadership focuses the program of change and gives people permission to learn and experiment. Assembling interdisciplinary teams ensures that the effort is broadly based. Dedicated spaces such as the P&G Innovation Gym provide a resource for longer-term thinking and ensure that the effort will be sustained. Measurement of impacts, both quantitative and qualitative, helps make the business case and ensures that resources are appropriately allocated. It may make sense to establish incentives for business units to collaborate in new ways so that younger talent sees innovation as a path to success rather than as a career risk.

It is recorded in the monastic rules that a monk once performed an abortion on a girl; the Buddha judged his action seriously wrong, which incurred him the highest offense in the monastic rule. A monk committing this kind of wrongful deed must be expelled from the monastic community. The Buddha considered the embryo to be a person like an adult, so the monk who killed the embryo through abortion was judged by Buddhist monastic rules as having committed a crime equal in gravity to killing an adult. In the commentary on the rule stated above, it is stated clearly that killing a human being means destroying human life from the first moment of fertilization to human life outside the womb. So, even though the Buddha himself did not give a clear-cut pronouncement about when personhood occurs, the Buddhist tradition, especially the Theravada tradition, clearly states that personhood starts when the process of fertilization takes place.

While the universality of the creative process has been noticed, it has not been noticed universally. Not enough people recognize the preverbal, pre-mathematical elements of the creative process. Not enough recognize the cross-disciplinary nature of intuitive tools for thinking. Such a myopic view of cognition is shared not only by philosophers and psychologists but, in consequence, by educators, too. Just look at how the curriculum, at every educational level from kindergarten to graduate school, is divided into disciplines defined by products rather than processes. From the outset, students are given separate classes in literature, in mathematics, in science, in history, in music, in art, as if each of these disciplines were distinct and exclusive. Despite the current lip service paid to “integrating the curriculum,” truly interdisciplinary courses are rare, and transdisciplinary curricula that span the breadth of human knowledge are almost unknown. Moreover, at the level of creative process, where it really counts, the intuitive tools for thinking that tie one discipline to another are entirely ignored. Mathematicians are supposed to think only “in mathematics,” writers only “in words,” musicians only “in notes,” and so forth. Our schools and universities insist on cooking with only half the necessary ingredients. By half-understanding the nature of thinking, teachers only half-understand how to teach, and students only half-understand how to learn.

Ralph and I had met the previous summer at a program for high school juniors where you spent five weeks in a house in New Jersey studying the interdisciplinary history of the Northern European Renaissance. The thing that had brought us together was how the art history teacher mentioned the Doge of Venice, whom she called simply “the Doge,” in every lecture, regardless of subject. She could be talking about the daily lives of burghers in Delft and somehow the Doge would come into it. Nobody else seemed to notice this, or to think it was funny.

Recently an interdisciplinary team of scholars identified a common cause.18 It was not an aura of spirituality that descended on the planet but something more prosaic: energy capture. The Axial Age was when agricultural and economic advances provided a burst of energy: upwards of 20,000 calories per person per day in food, fodder, fuel, and raw materials. This surge allowed the civilizations to afford larger cities, a scholarly and priestly class, and a reorientation of their priorities from short-term survival to long-term harmony. As Bertolt Brecht put it millennia later: Grub first, then ethics.19

We come into contact with people only with our exteriors—physically and externally; yet each of us walks about with a great wealth of interior life, a private and secret self. We are, in reality, somewhat split in two, the self and the body; the one hidden, the other open. The child learns very quickly to cultivate this private self because it puts a barrier between him and the demands of the world. He learns he can keep secrets—at first an excruciating, intolerable burden: it seems that the outer world has every right to penetrate into his self and that the parents could automatically do so if they wished—they always seem to know just what he is thinking and feeling. But then he discovers that he can lie and not be found out: it is a great and liberating moment, this anxious first lie—it represents the staking out of his claim to an integral inner self, free from the prying eyes of the world. By the time we grow up we become masters at dissimulation, at cultivating a self that the world cannot probe. But we pay a price. After years of turning people away, of protecting our inner self, of cultivating it by living in a different world, of furnishing this world with our fantasies and dreams—we find that we are hopelessly separated from everyone else. We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get at their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority—it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are—only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional breakthrough only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself. We emit huge globs of love to our parents and spouses, and the glob slithers away in exchanges of words that are somehow beside the point of what we are trying to say. People seem to keep bumping up against each other with their exteriors and falling away from each other. The cartoonist Jules Feiffer is the modern master of this aspect of the human tragedy. Take even the sexual act—the most intimate merger given to organisms. For most people, even for their entire lives, it is simply a joining of exteriors. The insides melt only in the moment of orgasm, but even this is brief, and a melting is not a communication. It is a physical overcoming of separateness, not a symbolic revelation and justification of one’s interior. Many people pursue sex precisely because it is a mystique of the overcoming of the separateness of the inner world; and they go from one partner to another because they can never quite achieve “it.” So the endless interrogations: “What are you thinking about right now—me? Do you feel what I feel? Do you love me?

Conscious mind-brain, as an emergent functionality is a systemic emergence – phase transition – in the dynamic state space of the evolving non-linear matter-energy-information complex system that has a diachronic and synchronic account. The conscious mind as an emergent functionality is the self-organising, self-referential, self-learning, dynamically closed, self-realizing potential of a goal-oriented causal dynamics (teleodynamics) of hierarchically nested evolving matter-energy-information complex system (brain) instantiated in a self-propagating recursive constraining of the structure (neuronal) and function (virtual)." Neither Mind nor Brain. An Interdisciplinary Inquiry.

Chapter Nine SOCIAL ENCOUNTERS: THE STAGING OF THE SELF-ESTEEM ERVING GOFFMAN (1959, p. 13) “Society is organized on the principle that any individual who possesses certain social characteristics has a moral right to expect that others will value and treat him in a correspondingly appropriate way … he automatically exerts a moral demand upon others, obliging them to value him.

Many previous religions gained enormous popularity and power despite their factual inaccuracies. If Christianity and Communism could do it, why not Dataism? Dataism has especially good prospects, because it is currently spreading across all scientific disciplines. A unified scientific paradigm may easily become an unassailable dogma. It is very difficult to contest a scientific paradigm, but up till now, no single paradigm has been adopted by the entire scientific establishment. Hence scholars in one field could always import heretical views from outside. But if everyone from musicologists to biologists uses the same Dataism paradigm, interdisciplinary excursions will serve only to strengthen the paradigm further. Consequently even if the paradigm is flawed, it would be extremely difficult to resist.

for instance, the theories and practices of art and photography with anthropological theory and practice (e.g. Edwards 1997a; da Silva and Pink 2004; Grimshaw and Ravetz 2004; Schneider and Wright 2005). The interdisciplinary focus in visual methods has also been represented in Theo van Leeuwen and Carey Jewitt’s Handbook of Social Research (2000) and Chris Pole’s Seeing is Believing (2004) both of which combine case studies in visual research from across disciplines. The idea that visual research as a field of interdisciplinary practice is also central to Advances in Visual Methodology (Pink 2012a) and is demonstrated by the work of the volume’s contributors, as well as by the recent SAGE Handbook of Visual Research Methods (Margolis and Pauwels 2011). Likewise the interdisciplinary journal Visual Studies (formerly Visual Sociology) provides an excellent series of examples of visual research, practice, theory and methodology.

The argument that normal adaptive functioning in a sick world can itself be considered pathological is an old one (Fromm, 2001), but not well made and still not taken seriously. We do not have a good antonym for depression, mania being one of the closest but not conveying any sense that a widespread upbeat mentality might be considered pathological; or that delusional denial of widespread malaise might be taken as something less jocular than Pollyannaism. It is inconceivable that the psychotherapy and psychiatric professionals themselves would in effect declare, ‘the baseline for human beings including ourselves is one of pathological self-deceit and illusion serving to keep us functional in an insane world’. Nor are we likely to read the corollary of this – ‘individuals experiencing chronic dysthymia who hold a negative worldview and who are known as depressive realists, might be considered less pathological and more mentally healthy than others’.

Youth development is an interdisciplinary field that draws broadly on different social sciences to understand children and adolescents (Larson, 2000). It embraces an explicit developmental stance: Children and adolescents are not miniature adults, and they need to be understood on their own terms. Youth development also emphasizes the multiple contexts in which development occurs. Particularly influential as an organizing framework has been Bronfenbrenner’s (1977, 1979, 1986) ecological approach, which articulates different contexts in terms of their immediacy to the behaving individual. So, the microsystem refers to ecologies with which the individual directly interacts: family, peers, school, and neighborhood. The mesosystem is Bronfenbrenner’s term for relationships between and among various microsystems. The exosystem is made up of larger ecologies that indirectly affect development and behavior, like the legal system, the social welfare system, and mass media. Finally, the macrosystem consists of broad ideological and institutional patterns that collectively define a culture. There is the risk of losing the individual amid all these systems, but the developmental perspective reminds us that different children are not interchangeable puppets. Each young person brings his or her own characteristics to life, and these interact with the different ecologies to produce behavior. Youth development

On the face of it, society has little use for depressive realism or indeed for any significant negativity, and certainly spurns any Zerzanian agenda. DR’s evangelism of bleakness is not wanted here. However, a large literature exists arguing for the benefits of learning from negativity and failure (e.g. Ormerod, 2005; Feltham, 2012). Much of this is disingenuous platitude and management hype, but some of it concentrates on the importance of failure in specific, critical circumstances. Insurance professionals must calculate risk, and accident investigators have to learn from black boxes the causes of airplane crashes. In more philosophical terms, Scruton (2010) draws on Schopenhauer’s concept of ‘unscrupulous optimism’ to identify its various fallacies. He argues that we should ‘look with irony and detachment on our actual condition’ (p. 232, italics added), instead of succumbing to the lure of Leftist ‘junk thought.’ Everyone claims to learn something from negatives and DR ‘prophets’ are those most likely to speak the unpopular negatives.

Living in 21st century civilisation entails a neo-Faustian bargain. In return for your ‘soul’ (or at least your fundamental authenticity, let’s say), you will receive extensive benefits. Immortality isn’t yet available but relative affluence, a well-distracted sense of amortality and longevity are clear benefits. Freud (1908/2001) understood the bargain involved in surrendering thus, repressing the depths of our instincts and giving huge status to the superego. Society will soothe your anxieties if you smile rather than frown, and always reply ‘Fine’ to the meaningless ‘How are you?’ An occasional, darkly leaky ‘Mustn’t grumble’ may be tolerated. Endorse the status quo, have children and don’t talk about suffering and death. Absolutely avoid ‘that odd shit’ spoken by weirdos like Rust Cohle (see Chapter 4). For the superior neo-Faustian package of enhanced benefits, help to boost capitalism with entrepreneurial projects; support (indeed be part of) religion, psychotherapy, the self-help industry and the rhetoric of well-being and flourishing; distance yourself from civilisation’s discontents, especially DRs; do not get visibly ill, old or die, or be very discreet or upbeat about it when it happens. If you ever consider defecting to the DR club, you may rapidly lose all benefits.

On the face of it, most people do not think of Jesus as a depressive realist. Yet the Biblical Jesus was clearly anything but a facilely happy consumerist, bureautype or bovine citizen. Rather, he espoused an ascetic lifestyle, nomadic, without possessions, possibly without sex, without career anxieties (‘consider the lilies’) and at best paying lip service to civic authorities and traditional religious institutions. Along with Diogenes, many anarchists, and latter day hip-pies, Jesus has been regarded as a model of the be-here-now philosophy, and hardly a champion of a work ethic and investment portfolio agenda. Jesus and others did not expect to find fulfilment in this world (meaning this civilisation) but looked forward to another world, or another kind of existence. Since that fantasised world has never materialised, we can only wonder about the likeness between early Christian communities and theoretical DR communities. There are certainly some overlaps but one distinctive dissimilarity: the DR has no illusory better world to look forward to, whereas the Christian had (and many Christians still have) illusions of rapture and heaven to look forward to. The key problematic here, however, for Jesus, the early Christians, anarchists, beats, hippies and DRs hoping for a DR-friendly society, is that intentional communities require some sense of overcoming adversity, having purpose, a means of functioning and maintaining morale in the medium to long-term. It is always one thing to gain identity from opposing society at large, and quite another to sustain ongoing commitment.

Running digital IT takes interdisciplinary practices and keeping IT fit requires a systematic approach.

I had almost no background for the work in computer science, artificial intelligence, and cognitive psychology...Interdisciplinary adventure is easiest in new fields.

The evidence presented in this book, for the most part, was recorded many years ago by men of integrity who worked in the fields of archaeology and Egyptology. That much of this evidence was misunderstood only reveals the pressing need for an interdisciplinary approach to fields that have until recently been closed to nonacademics and others outside the fold of formal archaeology and Egyptology. Much of our ignorance of ancient cultures can be placed at the feet of closed-minded theorists who ignore evidence that does not fit their theories or fall within the province of their expertise. Sometimes it takes a machinist to recognize machined parts or machines! As a result, much of the evidence that supports a purpose for the Great Pyramid as anything other than a tomb has been ignored, discounted without serious consideration, or simply explained away as purely coincidental. Is it coincidence that the Great Pyramid is so huge and so precise? That the King's Chamber contains so many indications that tremendous forces disturbed it or were created within it at one time? Are the exuviae, the chocolate-colored granite, the resonating chambers with their giant granite monoliths placed above, and the unique properties of the quartz crystal present in vast quantities in the granite complex all coincidental? Can the design and physical tests of the movement of sound inside the Grand Gallery be just a happy accident?

This agenda-setting series of research monographs, now more than a decade old, provides an interdisciplinary forum aimed at advancing innovative new agendas for approaches to, and understandings of, peace and conflict studies and International Relations.

The waves of liberation movements from the 1960s have disenchanted us vis à vis ‘old-fashioned’ restrictive values but have also forced upon us new codes of thought and behaviour, summarised in the clumsy phrase ‘political correctness’ and the morality of uncritical respect for difference and diversity. (I lazily say ‘us’ and, of course, this is not true for everyone.) We have learned from psychoanalysis that whatever is repressed will emerge projectively later or elsewhere, often in even more virulent forms. Hence, in recent years we have seen waves of paedophile scandals, celebrated cannibal cases, serial murders, school shootings and mass murders committed by terrorists. The naivety of the nice peaceful Left runs parallel to the converse unbridled greed of bankers, internet criminals, drug dealers and pornographers. These trends might scotch any illusions of linear and easy progress but they do not. If Dostoevsky’s over-quoted ‘If God does not exist, everything is permitted’ is true, nihilism steps into the vacuum, and subsequently moralistic alarm steps in to call for a return to traditional values. But Pandora’s box will not close, every demon is now loose.

Seeing the Worm Instead of the Apple Another thought pattern that makes you keep your partner at a distance is “seeing the worm instead of the apple.” Carole had been with Bob for nine months and had been feeling increasingly unhappy. She felt Bob was the wrong guy for her, and gave a multitude of reasons: He wasn’t her intellectual equal, he lacked sophistication, he was too needy, and she didn’t like the way he dressed or interacted with people. Yet, at the same time, there was a tenderness about him that she’d never experienced with another man. He made her feel safe and accepted, he lavished gifts on her, and he had endless patience to deal with her silences, moods, and scorn. Still, Carole was adamant about her need to leave Bob. “It will never work,” she said time and again. Finally, she broke up with him. Months later she was surprised by just how difficult she was finding things without him. Lonely, depressed, and heartbroken, she mourned their lost relationship as the best she’d ever had. Carole’s experience is typical of people with an avoidant attachment style. They tend to see the glass half-empty instead of half-full when it comes to their partner. In fact, in one study, Mario Mikulincer, dean of the New School of Psychology at the Interdisciplinary Center in Israel and one of the leading researchers in the field of adult attachment, together with colleagues Victor Florian and Gilad Hirschberger, from the department of psychology at Bar-Ilan University in Israel, asked couples to recount their daily experiences in a diary. They found that people with an avoidant attachment style rated their partner less positively than did non-avoidants. What’s more, they found they did so even on days in which their accounts of their partners’ behavior indicated supportiveness, warmth, and caring. Dr. Mikulincer explains that this pattern of behavior is driven by avoidants’ generally dismissive attitude toward connectedness. When something occurs that contradicts this perspective—such as their spouse behaving in a genuinely caring and loving manner—they are prone to ignoring the behavior, or at least diminishing its value. When they were together, Carole used many deactivating strategies, tending to focus on Bob’s negative attributes. Although she was aware of her boyfriend’s strengths, she couldn’t keep her mind off what she perceived to be his countless flaws. Only after they broke up, and she no longer felt threatened by the high level of intimacy, did her defense strategies lift. She was then able to get in touch with the underlying feelings of attachment that were there all along and to accurately assess Bob’s pluses.

Implementing problem-based learning through real-world projects and interdisciplinary collaborations empowers students to tackle complex challenges, think critically, and develop innovative solutions that address pressing issues in society and beyond.

As David Hull writes, “officially we are all supposed to value interdisciplinary research, but in reality just about every feature of academia frustrates genuinely interdisciplinary work. Those of us who are engaged in it are the last hired and the first fired.”24

Interdisciplinary research is risky business. It entails importing technical concepts from many specialized fields and then tying them together, often metaphorically. Settling on the right level of detail is tricky. How much molecular biology is necessary to make a point? How much is sufficient to satisfy relevant experts that I have done my homework? A psychologist might be put off by more molecular biology than is needed, while a molecular biologist might be put off by omission of the nuances of the field. In this, the book can be at once too scholarly for some and not scholarly enough for others. This challenge is baked into all interdisciplinary research, and the more interdisciplinary the research, the more prominent the challenge.

According to Robert 0 Keohane and Krasner, 'As a field of study, IR has uncertain boundaries'. As a part of political science, international relations is about 'international politics', which implies decisions of governments concerning their actions towards other governments. However, international relations, today, is inter-disciplinary, relating international politics to economies, history, sociology and other disciplines.

As wars have become less common, nuclear weapons have proved to be a major deterrent among major powers, and as regional conflicts and ethnic troubles bordering civil war have increased, the content of international relations has considerably changed. Besides, with the increasing role of trade and financial relations and of institutions like the International Monetary Fund (IMF), the World Bank and the World Trade Organization (WTO), the study of international relations has become increasingly interdisciplinary, and politics and economy have become closely related inputs of our subject.

in order to unfold the mimetic theory in all its possible consequences, we would need an interdisciplinary team of researchers – no man could do it by himself.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand, we are called to play the Good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth . . . and say: “This is not just.” . . . A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. A nation that continues year after year to spend more money on military defense than on programs of spiritual uplift is approaching spiritual death.

We are called to play the Good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway.

Significantly, “compassion” in Luke’s Gospel is used only of God (1:78, cf. 1:50, 54) and of Jesus (7:13), and of the two most extraordinary parabolic characters of all: the father of the Prodigal Son (15:20) and the Good Samaritan (10:33).21

It seems clear from the wider gospel tradition that Jesus considered love to have hermeneutical precedence in the interpretation of the Torah and to be the lodestar for his own activity,12 and, as T. W. Manson observes, in the oral culture of the day, “the only way of publishing great thoughts was to go on repeating them in talk and sermons.”13

When Jesus concludes the parable by asking the lawyer, “Which of these three do you think was a neighbor to the one who fell among robbers?” (v. 36), he is indicating that the question, “Who is my neighbor?” is really a victim’s question, which can only be answered from a victim’s point of view.

Nothing is said about the need to catch and punish the offenders (most muggers never get caught anyway); all emphasis is placed on the need to restore and heal the victim.

Nature does not weep over academia’s fractious territorialisms, nor take pleasure in the university’s attempts at interdisciplinary cross-fertilizations.

how can conceptual worlds, different material practices, along variously restrained or absolutely rude interdisciplinary dynamics be satisfactorily brought together in a way that seeks not to develop a necessarily unifying framework, but to hold in its hands for a few moments an explosion of activity and ideas to which it hopes to add an echo?

Disappointingly, at precisely the point where church-related colleges and universities ought to display a countercultural communitarian impulse, they generally mirror the radically individualistic tendencies of the rest of American culture. Thus, they do not realize in any exceptional way the kind of peaceable polity described by St. Augustine: “a perfectly ordered and perfectly harmonious fellowship in the enjoyment of God, and of one another in God.”5 Irrespective of their rhetoric, Christian colleges and universities in practice seldom if ever resemble anything like the commonwealth of which St. Augustine speaks, wherein all are “united in fellowship by common agreement as to what is right and by a community of interest.”6 To the contrary, on these matters church-related colleges and universities all too easily reflect the character of the wider culture and thus fail to embody imaginative, faithful alternatives in which community simpliciter, and Christian intellectual community in particular, are in evidence. The familiar results include hyperspecialization that is not only content with but also prides itself on interdisciplinary irrelevance and inaccessibility; fragmentation of the curriculum; faculty disinclined toward conversation about common educative aims and curricular priorities; and students confirmed in their untutored, careerist, and consumerist impulses. In short, Christian educational institutions exhibit a failure to acknowledge and cherish our mutual interdependence, an aversion toward the hard work of finding common ground and arguing contested points, and resignation to lives and ideas torn asunder from the joys of serving a shared, mutually enriching good.

To be truly successful over the long run, however, we must focus on how we train our workforce, with a heightened emphasis on interdisciplinary education. We can never promote coordination and teamwork by educating in silos and being hostage to professional prerogative.

so also Biblical scholars find themselves in alien territory when they move into the astronomical aspects of the task. What is needed, then, is interdisciplinary work and cooperation between the astronomical and theological communities.

Knowledge does not result from receipt of information transmitted by someone else without the learner undergoing an internal process of sense making. Piaget also called for interdisciplinary learning

Interdisciplinary meetings, especially those with high-level agendas (reduce poverty, solve climate change) tend to be disappointing, even when the attendees are luminaries, because academics don’t like to talk about research in the abstract—they want to see actual scientific results. But if scientists from one field start presenting their research findings in the manner that the colleagues in their field expect, the scientists from other disciplines are soon overwhelmed by technical details they do not understand, or bored by theoretical exercises they find pointless.

Niebuhr [Oden's Doctoral adviser at Yale and leading 20th century Christian theological ethicist] wanted all of his graduate students to have some serious interdisciplinary competence beyond theology, so I chose to be responsible for the area of psychology of religion. I hoped to correlate aspects of contemporary psychotherapies with a philosophy of universal history. The psychology that prevailed in my college years was predominately Freudian psychoanalysis, but my clinical beginning point in the late 1950's had turned to Rogerian client-centered therapy. The psychology that prevailed in my Yale years was predominantly the empirical social psychologists like Kurt Lewin and Musafer Sherif. I gradually assimilated those views in order to work on a critique of therapies and assess them all in relation to my major interest in the meaning of history.

small, independent and interdisciplinary teams are critical to future organizations, especially at the edges.

For example, AT&T—not known for innovation in the past twenty years—recently created five labs (AT&T calls them “foundries”), each employing forty to fifty interdisciplinary experts. Their task: testing new insights generated inside and outside AT&T. The foundries house marketing experts from the business units, experts in telecommunications technologies, and experts in design thinking. What’s more, AT&T has invited start-ups and established companies from many industries to participate in rapidly developing and experimenting with new technologies. Each new idea is run through a twelve-week project, where a team applies the kinds of tools we describe in this book to produce virtual or physical prototypes.

Hybrid Thinking is a set of interdisciplinary and integrative thinking processes we will need to solve many of today’s complex problems.

Collaborative teacher teams are teams of educators whose classes share essential student learning outcomes; these teachers work collaboratively to ensure that their students master these critical standards. The structure for teacher teams could include grade-level, subject/course-specific, vertical, and/or interdisciplinary teams.

1.    Define and articulate the role and functions of social work in end-of-life care in a consistent manner across all settings. 2.    Address negative public and professional perceptions of social work internally and externally. 3.    Identify and articulate specific and unique contributions of the social work profession in end-of-life care. 4.    Facilitate and promote end-of-life social work research that demonstrates the utility and efficiency of social work in hospice. 5.    Facilitate collaborative advocacy at the macro level to ensure access to quality interdisciplinary end-of-life care for all people. 6.    Actively challenge shortsighted cost-saving initiatives that minimize the psychosocial and spiritual components of care for patients and families. 7.    Develop standards for effective models of practice in end-of-life care.

True insight comes from standing in solidarity with victims.

The best vantage point for clarifying one’s moral responsibility when harm has occurred is in the dirt and blood alongside the wounded party, not at the safe distance of a detached jurist debating the details of the relevant legislation.

Thomas Piketty, the economist of the moment, writes that after he obtained an economics doctorate, and spent several years teaching at M.I.T., “I was only too aware of the fact that I knew nothing about the world’s economic problems.” Piketty goes on, “To put it bluntly, the discipline of economics has to get over its childish passion for mathematics and for purely theoretical and often highly ideological speculation, at the expense of historical research and collaboration with the other social sciences.” The student group agrees with Piketty. In the open letter, the students argue that an economics degree “should include interdisciplinary approaches and allow students to engage with other social sciences and the humanities.” But the students’ main beef is that, even within the subject of economics, the standard curriculum is overly restrictive, and excludes much that is valuable. The letter calls for students to be exposed to “a variety of theoretical perspectives, from the commonly taught neoclassically-based approaches to the largely excluded classical, post-Keynesian, institutional, ecological, feminist, Marxist and Austrian traditions—among others. Most economics students graduate without ever encountering

Charity must be accompanied by efforts at structural and systemic transformation.