Volume 13 - Issue 75
/ March 2024
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DOI: https://doi.org/10.34069/AI/2024.75.03.18
How to Cite:
Komisar, L., Savolainen, I., Belia, V., Borovska, L., & Lipin, M. (2024). Metadisciplinarity at the intersection of modern
philosophical and philological practices. Amazonia Investiga, 13(75), 211-220. https://doi.org/10.34069/AI/2024.75.03.18
Metadisciplinarity at the intersection of modern philosophical and
philological practices
Метадисциплінарність на перетині сучасних філософських і філологічних практик
Received: January 16, 2024 Accepted: March 2, 2024
Written by:
Komisar Liudmyla1
https://orcid.org/0000-0002-8971-4768
Savolainen Inna2
https://orcid.org/0000-0001-5531-9770
Belia Volodymyr3
https://orcid.org/0000-0002-0942-0760
Borovska Liudmyla4
https://orcid.org/0000-0002-5669-5548
Lipin Mykola5
https://orcid.org/0000-0003-0940-088X
Abstract
The article explores the relationship between
inter-, trans-, and polydisciplinarity in
contemporary humanities. It highlights
philosophy's role in fostering critical thinking
and methodological reflection. The phenomenon
of intersubjectivity/interculturality is discussed
in today's network society, emphasizing the
ongoing exchange between individual
consciousness and interpersonal perception
within metadisciplinary philosophical studies.
The article illustrates the practical application of
metadisciplinarity through a PhD program at
Kyiv National Linguistics University,
advocating for the reintroduction of philosophy
into modern education. It proposes an
interdisciplinary segment, "Philosophy of
Science and Methodology of Humanitarian
Knowledge," integrating philological and
professional teaching with philosophy to
cultivate reflective and critical skills. The
1
Associate Professor, Dr. Department of English philology and philosophy of language Kyiv National Linguistic University Kyiv,
Ukraine.
2
Associate Professor, Dr. Department of English philology and philosophy of language Kyiv National Linguistic University Kyiv,
Ukraine.
3
Associate Professor, Dr. Department of Chinese philology Kyiv National Linguistic University Kyiv, Ukraine.
4
Associate Professor, Dr. Department of the Department of Philosophy, Sociology and Political Science State University of Trade
and Economics Kyiv, Ukraine.
5
Associate Professor, Dr. Department of the Department of Philosophy, Sociology and Political Science State University of Trade
and Economics Kyiv, Ukraine.
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program aims to equip postgraduate students
with knowledge of logical, methodological, and
epistemological shifts, applicable in teaching.
Ultimately, it asserts that combining specific
scientific knowledge with philosophical
principles in education shapes a flexible and deep
conceptual framework, enhancing modern
scientific and philosophical discourse. This
multimodal approach to metadisciplinary
philosophy fosters innovative paradigmatic
trends.
Keywords: metadisciplinarity, science,
polylogue, philology, philosophy, practice.
Introduction
Contemporary cultural and social space as a
whole can be delineated through the optics of
responsive communication, because the
existential dialogue ‘I/Other’, as well as the
cultural dyad ‘Self/Interworld’, does not leave
the interest of philosophers, culture studies
experts, axiologists. At somepoint, axiological
and cultural turns in philosophy and
humanitarian studies led to the rediscovery at the
level of meaning of such concepts as ethos, self,
topos, dialogue, polylogue and their
exemplification in intercultural communication
and various scientific discourses.It is also no
coincidence that the reactualization of the
intersubjectivity/interculturality phenomena in
the non-linear dimensions of the network society,
which had a significant impact on the formation
of new trends in philosophizing: indeed, the
interdisciplinary vectors of philosophy at the end
of the 20th century are indicative, and the
beginning of the 21st century proved to be a
landmark in the practices of expanding the
boundaries of the very concept of
interdisciplinarity.
In today's matrix of ideologies, more acute than
ever is the problem of both the adequacy of the
criteria of ‘interpretive consciousness’ and the
‘objectivity’ of the constitution of our reality –
media, social, cultural, ethical, and most
importantly – the problem of that ‘unreduced
consciousness’ that is able to contain hybrid
palimpsests of reality together with visible and
‘captured’ interpretations. This problem
especially needs to be reflected upon in
connection with the establishment of a non-linear
paradigm in the theoretical philosophy of the late
20th century, with exits into the horizons of
multidisciplinary ‘pastiche’, thus affecting the
understanding of the phenomena of
multiculturalism and polydiscursiveness.
At the moment, we refer to the correlation of the
terms inter-, trans-, polydisciplinarity and their
reception in the multimodal currents of
contemporary humanities, which, in turn, are
involved in the polydiscursive nature of science
and philosophy of the 21st century.
The purpose of the article is to analyze the new
optics of metadisciplinarity of
contemporaryphilosophy in the horizon of
intercultural communication and
interdisciplinary educational practices of higher
education.The tasks of this research are, firstly,
to study today’s trends of interdisciplinarity of
philosophy and philology in the aspect of
intercultural communication; secondly, to
substantiate the correlation between groups of
concepts that are fundamental in the context of
Komisar, L., Savolainen, I., Belia, V., Borovska, L., Lipin, M. / Volume 13 - Issue 75: 211-220 / March, 2024
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the work, such as
intersubjectivity/interculturality, common
world/interworld/interdisciplinary; thirdly, to
demonstratevarious vectors of philosophy at the
level of polydisciplinarity in the context of
teaching philosophical and philological
disciplines in higher education; and, fourthly, to
emphasize the multimodal strategy of
polydisciplinary dimensions of philosophy and
philology and their complementation with
metadiscursiveness of the humanities as a whole.
Theoretical framework
We will conduct a review of the literature on the
research topic in order to clearly demonstrate the
genesis and current state of the concept of
‘metadisciplinarity’.
Back in the 70s of the 20th century, J. Piage, one
of the founders of the post-non-classical trend in
scientific research, in his work ‘The
Epistemology of Interdisciplinary Relationships.
Interdisciplinarity’proposed to discuss
‘transdisciplinarity in science’ as a higher stage
of research, which appears as a logical
extensionfor the methodology of
interdisciplinarity. He was convinced that
‘transdisciplinarity should be viewed as a new
branch of knowledge, different from
multidisciplinarity and interdisciplinarity’
(Piage, 1972, p. 129). Similarly, E. Jantsch in his
work ‘Towards Interdisciplinarity and
Transdisciplinarity in Education and Innovation.
Interdisciplinarity’ not only supported, but also
developed the ideas of J. Piage. He suggested
that transdisciplinarity as a ‘new realm without
sharp boundaries among disciplines’, as a new
branch of knowledge must necessarily be a
super- or hyper-discipline (Jantsch, 1972,
p. 101). The participants of the
Transdisciplinarity Symposium, held under the
auspices of UNESCO in Paris in May 1998, have
already determined their fundamentalstandpoint.
This stand pointhad a direct impact on the
recommendations of the ‘World Declaration on
Higher Education for the XXI Century:
Approaches and Practical Measures’, adopted in
October of the same year. Thus, ‘the way to attain
an integrated concept and practice of knowledge,
and consequently to address many crucial issues
of our age through a transdisciplinary approach,
does not lie in applying ready-made,
‘mechanical’ procedures based on automatic,
stereotyped formulas and standardized recipes;
but rather, in establishing various complex,
integrative processes to be mindfully and
cautiously implemented in the light of manifold
criteria’ (Unesco, 1998, p. 13). Multidisciplinary
and interdisciplinary approaches are not means
of effective protection against the fragmentation
of knowledge, that continues tothisday, because
by simply juxtaposing or combining disciplinary
approaches, they do not reach the depth of
‘integration’, the fundamental unity that
underlies all forms of knowledge. Their
conceptual and methodological tools must be
reconsidered. According to the modern
Ukrainian researcher O. Kushnir, ‘from the very
beginning, transdisciplinarity was defined as a
‘meta-methodology’, which is why the object of
the transdisciplinary approach, expressed by
different methods in different disciplines, seeks
to ‘transform’ and ‘surpass’ them’ (Kushnir,
2017, p. 161).
We suggest taking a transdisciplinary look at the
modern humanitarian and philosophical studies,
exemplifiedbythe analysis of several scientific
paperspublishedover the past five years. In
particular, in A. Yermolenko's article
‘Interiorization of intersubjectivity in the ‘I’-
concept and co-responsibility in transcendental
pragmatics: Modern philosophy of mind:
prospects for development’ we can observe a
combination of phenomenology, hermeneutics
and analytical philosophy (Yermolenko, 2021);
meanwhile, in A. Vakhtel'sstudy ‘Modern
Ukrainian phenomenological terminology and
approaches to the translation of Edmund
Husserl's Cartesian meditations’ the horizons of
ontology and philology merge through the
analysis of the specific problems in the modern
translation of philosophical terminology
(Vakhtel, 2019). The conference paper
‘Hyperreality and/as‘real virtuality’ in the
horizon of transdisciplinarity of modern
philosophy’ presented by L. Komisar
demonstrates the optics for combining virtual
studies, axiology and philosophy of culture
(Komisar, 2022), while the article ‘Ecologism as
a Modern Strategy of Human Survival (Regional
and Global Dimensions)’by E. Levcheniuk and
F. Vlasenko et al. proposes to combine ecology
and ethics in the practical dimension of finding
solution for the global environmental crisis
(Levcheniuk & Vlasenko, 2020). In his work ‘Art
+ Science Now: How scientific research and
technological innovation are becoming key to
21st-century aesthetics’ S. Wilson offers a
brilliant compilation of aestheticized art and
strict scientific methods (Wilson, 2010), and
L. Shashkova expertly applies this approach in
the concept of ‘experimental art’through the
prism of the article ‘Transdisciplinary
perspectives of experimental projects in
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scientific art’ (Shashkova, 2022). O. Marina's
research ‘Modern English-language poetic
discourse: multimodal forma’, where the author
proposes to apply multimodality to the analysis
of poetic discourse, also arouses interest (Marina,
2019). Of course, the works and authors
mentionedabovecannot fully present the
transdisciplinary dimension of modern
humanitarian studies, but, in our opinion, the
given examples clearly demonstrate the presence
of a metadisciplinary philosophical component in
each of the featured works.
At the same time, in our opinion, the problem of
correlation amongthe bordering semantic terms,
such as inter-, trans-, polydisciplinarity, remains
open along with their relationship to the concept
of ‘metadisciplinarity’, which can be considered
as the general trendfrom our point of view.
Regarding the correlation among the concepts of
‘interdisciplinarity’, ‘transdisciplinarity’,
‘polydisciplinarity’, in our opinion, the article by
D. Puchkova ‘Postnonclassical type of
rationality: poly-, inter-, trans- and
metadisciplinarity’, is illustrative, in particular,
according to the author, the purpose of her
publication ‘is to define the conceptual
differences among poly-, inter-, trans- and
metadisciplinary approaches to the study and
analysis of contemporary science projects on the
basis of the distinction among scientific types of
rationality: classical, nonclassical and
postnonclassical’, instead, the author proposes
the generalized term ‘metadisciplinarity’
(Puchkova, 2020, p. 93). Let us note that such a
methodological approach and such an interaction
among the defined concepts appeals to us.
Methodology
In terms of the methodological base, our article
is, in essence, an example of the practical
application of the transdisciplinary toolkit. At the
same time, the article advocates the
metadisciplinary optics of modern philosophy,
that is, the ability to describe and analyze the
humanities (for example, philology through the
prism of the competence approach) using the
methodological arsenal of philosophy, which
will be demonstrated below.
Thus, the method of the‘history of concept’ is
used for analyzing the theoretical source base of
the research, while we use prognostic methods in
discussing the prospects for the further
development of the ‘metadisciplinarity’ concept.
Structuralist-phenomenological and
hermeneutic-ontological methods are actively
used, in particular, for explaining the correlation
between the terms ‘intersubjectivity’,
‘interculturality’, ‘multiculturalism’ and
‘interdisciplinary’. Throughout the research, we
introduce the hermeneutic procedures of ‘pre-
understanding’ and interpretation: during the
demonstration of the research results (translating
the polylogue within the triad ‘self-
intersubjectivity-interculturality’), during the
discussion and even in the conclusions. We
implement comparative methodology through
the critical understanding of numerous
philosophical and cultural trends, i.e. within,
beyond, and on the methodological boundaries of
axiology, cultural studies, logic, ethics,
philosophy, and philology. And the actual
logical-analyticalaccentin the article is provided
by the appeal to the epistemological prism
through the practical dimension of
metadisciplinarity (exemplifiedby the course
‘Philosophy of science and methodology of
humanitarian knowledge’).
In the discussion of the article’s resultswe
actualize the projects of interdisciplinary studies
based on poly- and meta-conceptual
methodologies, for instance, the international
scientific and practical video conference
‘Ukraine in the Transcultural and Multimodal
World’exemplifies the actualization of the
concepts of ‘transdisciplinarity’ /
‘transculturality’ (the round table ‘Philological
transdisciplinarity: from mono- to polydiscursive
practices’). Thus, it’s a representation of the
polylogue between modern trendsin philosophy,
philology and cultural studies. Regarding the
methodological perspectives for the concept of
‘metadisciplinarity’, we can note its openness to
further research in humanitarian studies in
particular, and in modern scientific discourse in
general.
Results
Interdisciplinarity of contemporary
philosophical studies is primarily implemented
in an intercultural environment, while
interculturality always functions at the
intersection of the interaction of ‘own’ and
‘other’ intellectual narrative. That is why there is
a problem of correlationamong different cultures
and cultural traditions, and interculturality
constantly combines techniques and methods of
various disciplines, being essentially
polydisciplinary. And a comprehensive analysis
of today’s polycultural space also involves
studying the interaction between the concepts of
‘intersubjectivity’ and ‘interculturality’, so let us
turn to the conceptual origins of intersubjectivity
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in the phenomenological tradition, as well as its
relevance to the concept of ‘interdisciplinarity’.
‘Otherology’ of the 20th century postulates the
category of ‘Other’ or ‘Alien’ as an initial
concept. Let us recall in the outlined context the
famous slogan of J.-P. Sartre ‘Hell is other
people’(Sartre, 2017, p. 22), represented in
‘Otherness’ as the need for a mirror (but not
distorted!) reflection of ‘I-ness’ and ‘Own-
ness’.In the 5th Cartesian meditation by
E. Husserl, the Other appears in a double sense:
the Other as a closed monad and the Other as a
participant in the intersubjective constitution of
the world. ‘In the experiential horizon of the
Other, I find myself the way he experiences me,
same as I experience him.As a result of endless
mutual reflections, an intersubjective world
emerges, through which our common world of
nature and culture is born’(Husserl, 2021, p. 83).
In contrast to E. Husserl's position,
B. Waldenfels contrasts the concept of ‘other’
with the concept of ‘alien’. Thus, in the
responsive phenomenology of B. Waldenfels,
‘alien’ is an instance that requires a response; it
is a provocation, claim or demand that comes
from outside, from something that lies outside of
me. Alien does not mean hostile’ (Waldenfels,
2004, p. 206). ‘The strange within us’– this is the
telling title in one of the subsections of
J. Kristeva's work ‘Strangers to Ourselves’.‘The
foreigner is within us. And when we flee from or
struggle against the foreigner, we are fighting our
unconscious’ (Kristeva, 1991, p. 191). Therefore,
we must accept foreigners in their ‘disturbing
foreignness’, which is as much theirs as it is
ours.‘A paradoxical community is emerging’,
concludes J. Kristeva, ‘made up of foreigners
who are reconciled with themselves to the extent
that they recognize themselves as foreigners’.
(Kristeva, 1991, p. 195).Thus, the concept of
intersubjectivity necessarily includes both the
concept of ‘other’ and the concept of ‘alien’,
which, in our opinion, are related, but not
synonymous.
The lifeworld in the classic vision of E. Husserl
is divided into the native world and the foreign
world; it is, in fact, an interworld, and since it
appears as a world of culture, interculturality is
one of its main aspects. According to
B. Waldenfels, interculturality contains more
than a combination of existing cultures – it can
be characterized as ‘interweaving’/‘intersecting’.
In fact, one cannot have his own without foreign,
the only question is how do we have the right to
think our own and foreign according to the
pattern of such an intersection. If one gets used
to one’s own identity through identification with
others, then it always remains imbued with the
error of non-identity. Thus, according to
B. Waldenfels, in §52 of ‘Cartesian Meditations’
E. Husserl starts from the concept of
‘appresentation’, co-presence, ‘which gives the
initially inaccessible concept of the Other’.
Husserl separates that which cannot be separated,
since the foreign inside the own and the own
inside the foreign are intertwined like a web
(Waldenfels, 2014, p. 85).
B. Waldenfels also analyzes the concept of the
‘common world’, which interests us in the
context of the phenomenon of interculturality.
The common world is looming in
universalization; it is a world that, expanding its
possibilities, at the same time does not leave the
‘arena’ of open possibilities. It is different with
the inter-worlds, which are and remain foreign to
each other. Culture owes its
originality/authenticity to a responsiveanswer to
the foreign, so, in our opinion, foreignness is a
priori inscribed in ownness. Thus, we can say
that interculturality is open to another culture, but
at the same time includes its own influence, so it
remains connected with the pursuit of foreign
experience. Analyzing the phenomenon of
interculturality and drawing an analogy with
intersubjectivity, B. Waldenfels tries to find such
an ‘Inter’ that could neither be reduced to the
plurality of individual cultures or even one’s own
culture, nor oriented to an abstract universal
culture. The philosopher emphasizes that
interculturality means more than
multiculturalism in the sense of cultural
pluralism, and also more than transculturalism in
the sense of overcoming the boundaries of certain
cultures. Therefore, in no case can one deny the
interaction of own and foreign worlds, own and
foreign culture, although modern researchers
from various fields of humanities constantly
argue over this issue. The task of a true
phenomenological research, according to
B. Waldenfels, ‘consists in the description and
interpretation of that intersubjective space in
which the Foreign appears as something that
expects a response, provokes, motivates, pursues
us. Moreover, it may happen that this foreign
addresses us from within our own world, that
which we are used to consider as our Own.In this
case, the native world becomes a foreign one, and
in a foreign world we can see something native
and familiar’(Waldenfels, 2004, p. 200).
The concept of polyculturalism, defined from the
position stated above, ontologically is closely
related to the classical concept of
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intersubjectivity.Taking into account the
phenomenological understanding of
intersubjectivity as the basis of interpersonal
relations and communication, at the same time
we turn to the classical understanding of
intersubjectivity as a deep dialogic space, in the
tradition of dialogism of M.Bakhtin. Such a
dialogic space (‘to get some truth about myself, I
must turn to the Other’) enables both
interpersonal relationships and self-
discovery.This understanding temporarily moves
the subject of fundamental philosophical study
from the search for a ‘universal essence, which
would be human nature’, directing the study to
the search for a certain generalization of the
conditions of human existence, which is a ‘more
meaningful unity’(Kristeva, 2008, p. 256). In the
same way, the phenomena of inter- and
polyculturalism do not refer to the problem of the
universal essence of culture, because they
involve addressing someone else’s axiological
and intellectual background as a multi-level
dynamic process, or, as we would say, an
atemporal axiological palimpsest.
Therefore, the non-linear intercultural space of
the 21st century is formed as a result of
permanent interactions of ‘ownnesses’
represented through the prism of
intersubjectivity, and, at the same time, it is the
subject of constant exchange between individual
consciousness, which perceives philosophical
problematics, and the space of interpersonal
perception, implemented in metadisciplinary
philosophical studies. We will refer to such
processuality as intercultural/interdisciplinary
dialogue. If there is similar exchange, then we
can talk point out the relationship between the
concepts of interculturality and
interdisciplinarity, and this already introduces us
to the space of polydiscursiveness, to an endless
polylogue between the triad ‘ownness-
intersubjectivity-interculturality’.So, if we
proceed from the argument that each ownness is
always inscribed in an infinite cultural space-
palimpsest, then in the face of growing
integrative trends in contemporary philosophy,
the idea of intersubjectivity and interculturality
opens up a perspective for an equal
dialogue/polylogue of all existing cultures
without exception, and hence– sciences and
philosophies.Thus, it is unacceptable that the
idea of inter- and polyculturalism be considered
only as a result of self-reflection of responsive
phenomenology, ‘otherology’, intercultural
communication and philosophy of dialogue from
the 20th century. In our opinion, such a
compilation arose in the course of a critical and
even ideological reflection on the numerous
philosophical and cultural currents, i. e. within,
beyond, and on the methodological boundaries of
axiology, cultural studies, logic, ethics,
philosophy and philology.
In the context of the above-stated, the following
question seems quite justified: how is the
reception of philosophy in general taking place in
the modern world? How can philosophical and
philological education be implemented at the
level of practice? If we proceed from the
argument that ‘only philosophy in the
epistemological and cultural dimensions is the
principle that forms a critically thinking
personality, while developing the culture of
thinking as an intention for methodological
reflection’(Komisar, 2017, p. 131), then there is
a need for innovative philosophical strategies. In
particular, we propose to ‘extrapolate the
outlined problematics to the areas of
understanding the specifics of the competence
approach as a student’s ability to synthesize the
acquired educational knowledge with practical
activities; with intentions to transform
educational activities into professional ones.In
our opinion, it is the competence-based
approach, the implementation of its principles in
the process of mastering philosophical
disciplines by students that enablesthepracticing
of humanistic intentions, which should a priori be
inherent in the specified disciplines’(Komisar,
2017, p. 132).
Letus make an attempt at substantiating the
outlined problem in an inter-/transdisciplinary
vector, which has been implemented for several
years, in particular, in the process of training
doctors of philosophy at the Kyiv National
Linguistics University. Asiswellknown,
European integration is the dominant trend
intoday’s Ukraine, and the formation of
European consciousness is impossible without
philosophy, which has been the core of Western
civilization and its cultural code since Antiquity.
Thus, adequate reintegration of philosophy into
the modern education system is necessary at the
moment. For example, the combination of the
philosophical component, in particular in the
perspective of acquiring the skills of a reflective
and critical attitude to reality, with the
philological and professional teaching
components, results in the creation of an
innovative interdisciplinary segment such as the
philosophy of education.It is enough to mention
the vector of the ‘humanistic tradition’, which in
the middle of the 20th century was reactualized
by the philosopher, philologist and translator
H.-G. Gadamer. According to the thinker, the
‘humanistic tradition’ fundamentally combines
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ethics – as the practice of common sense, the
ability to make critical judgments, and
tact/tactfulness– with education (Gadamer, 2000,
p. 40), moreover, education in its classical
enlightenment sense, manifested only in self-
education. Therefore, the educationalfocus of
modern youth on self-development and self-
reflection should undoubtedly be (and it is) re-
actualized in university educational and
academic programs, especially when it comes to
acquiring the Doctor of Philosophy academic
degree and the pretentious classical status of the
University as a center of critical thinking and
training of intellectual elites.
Therefore, in order to implement the above-
mentioned ideas, we proposed the course
‘Philosophy of science and methodology of
humanitarian knowledge’, which has a vector
forassisting postgraduate students
inshapingthemodern knowledge system about
logical, methodological and epistemological
shifts in the latest scientific paradigms and means
of their conceptualization in the current trends of
continental and analytical philosophy, as well
asthe implementation of acquired knowledge in
teaching practice. In this course, the forming of
professional competences is complemented by
the graduate students' awareness of the need to
deepen their knowledge about the strategies of
the interaction of logic, philosophy and philology
in their plural and peripheral ramifications. Thus,
the philosophical component is effectively
implemented in the philological professional
competence of graduate students and the
corresponding skills in choosing, combining and
implementing of the methodological projects of
scientific research and educational practice.In
addition, the specified discipline is aimed at
deepening and systematizing the knowledge of
graduate students regarding the specifics of
assessing possible risks and the heuristic
potential of interdisciplinary research projects
through the prism of combining the scientific
component with the professional educational
component. During the study of the first module
‘Modern tradition of the philosophy of science
from mathematical natural science and
gnoseology to the epistemology of humanitarian
knowledge and social sciences’, postgraduate
students develop an idea of science as an ideal of
scientificuniversality, which is the
methodological basis for scientific research and
professional educational activity. The Neo-
Kantian ‘sciences of nature’/‘sciences of
spirit’distinctiontransforms science from goal-
rational to value-rational action, which has a
practical application in the epistemological,
reflective, value-oriented activities of the future
teaching staff. Within the framework of the
module, the analysis of the post-epistemological
era/projects of modern science as
interdisciplinary research is the prism of the
practical implementation of the theoretical
philosophical and scientific background in the
field of teaching practice of postgraduate
students.The analyzed topics of the module have
a practical application in the seminar No.1
‘Gnoseology and epistemology: collisions of
distinction. Transformation of epistemology’.
In the second module ‘The genesis of New
European rationalism and the program of
transcendental substantiation of rigorous
science’, Cartesian rationality and the idea of
universal objective science and theoretical
autonomy of the scientist are the practical basis
for conceptualizing the teaching experience
during the professional educational activity of a
postgraduate student. The outlined module is
implemented in seminar No.2 ‘Categories as an
epistemological/ontological problem of science’.
During this seminar, the theoretical foundations
of (linguistic) experientialism, the transcendental
substantiation of scientific knowledge, the
Enlightenment’sprejudice of scientism, the
transcendental nature of categories form a
universal semantic structure of the world. In the
third module, ‘Philosophical hermeneutics and
narratology’, postgraduate students develop a
system of knowledge about the philological-
historical model of ‘sciences of spirit’ through
the prism of the European tradition of
Renaissance studiahumanitatis, which is
integrated into philology as a science.In other
words, the exploration in the field of
philosophical hermeneutics as a philosophy of
understanding is particularly significant for the
professional activity of a postgraduate philology
student, because educational receptions of the
modern transformation of scientific knowledge
contribute to the expansion of the worldview
positions of a scientist, especially considering the
fact that hermeneutics as a critique of meaning
aims to demonstrate the criteria for the ‘increase
in meaning’ through the prism of universal
conditions for symbolic communication in the
‘world-Text’. The outlined skills and
competences are implemented in the discussions
at workshop-seminar No.5 ‘Understanding as a
universal cultural and logical category’.There is
no argument about the importance of
communicative competence acquired by future
young researchers. The latter deepens when
graduate students proceedto study the third
content module to strengthen their general skills
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of responsive dialogical culture, i.e. the ability to
objectively enter into a dialogue with the bearers
of different worldview positions, a tolerant
attitude towards others, improvement of effective
communication skills whenengaged in teaching
activities, dialogue in society etc.
The fourth module ‘Analytical philosophy: a turn
from the logical analysis of the language of
science to linguistic philosophy, philosophy of
language and philosophy of consciousness
presents fundamental interdisciplinary trends,
and especially significant for scientific mastery
are thematic blocks on the issues of the linguistic
turn, philosophy as a critique of language and the
logic of science.In particular, reflection and
elaboration on L. Wittgenstein's (2023) ‘Logical
and Philosophical Treatise’ and the philosophy
of logical analysis at the seminars No.3
‘Linguistic turn and philosophy of language of
L. Wittgenstein’ and No.4 ‘Analytical
philosophy: between linguistic philosophy,
philosophy of language and philosophy of
consciousness (Philosophy of Mind) results in
the forming of the critical thinking competences
in future PhDs, because they are based on the
analysis of logical laws in their application to
everyday communication through the prism of
the turn from logical positivism (based on fact)
to critical rationalism (based on the ‘language
game’ and everyday communication).The
specified problematic sections contribute to the
application of the science’s logical apparatus, for
example, during the evaluation by postgraduate
students as future teachers of students’
educational achievements during the educational
process.
Discussion
The 21st century actualizes projects of
interdisciplinary studies based on poly- and
meta-conceptual methodologies, for example, on
the conceptual basis of structural linguistics or
logic, while modern philosophy and philology
appeal, for example, to developments in the field
of semiotic and logical theories.In this way,
semiotics (Ch.-S. Peirce) or semiology (F. de
Saussure) reveals the signs of a new
‘metadiscipline’, which makesitself felt in the
transformations of modern philosophical,
philological, sociological, cultural and other
discourses. From the second half of the 20th
century until today, continental and American
projects of ‘semiotics’ of literature, fashion,
cinema, sports, architecture, political life,
advertising, and so on appear not only as
examples of critical analysis of consumer
society, not only as experimental research
practices based on the methodology of structural
linguistics and aimed at objects that are deviant
for the latter (proper objects of the so-called
‘translinguistics’) but also as samples of a
qualitatively different form of scientific
reflection.The search for such alternatives is
certainly underway. In particular, according to
L. Shashkova, ‘transdisciplinarity is understood
as a certain meta-level that allows combining
various cognitive strategies and ways of thinking,
based on the combination of theory and practice,
which remove the limitations of disciplinarily
organized science’(Shashkova, 2022, p. 39).
The international scientific and practical video
conference ‘Ukraine in the Transcultural and
Multimodal World’, held on May 25, 2022 at the
Kyiv National Linguistics University can be seen
asan illustrative example of actualizating the
concepts of ‘transdisciplinarity’ /
‘transculturality’. In particular, it is worth
mentioning the round table ‘Philological
transdisciplinarity: from mono- to polydiscursive
practices’, where the report of associate prof.
L. Komisar ‘Philosophy of Language as a
Projection of Polydiscursivity of Modern
Epistemology’ and the report of prof.
O. Marina ‘Multidiscursivity of the 21st Century
Artistic Discourse: Multimodality and
Transmediality Issues’(Ministry of Education
and Science of Ukraine, 2022,
p. 4) causedpeculiar interest among the
participants, perhaps precisely because it was a
polylogue between modern currents of
philosophy, philology and cultural studies.
Conclusions
Let us summarize. The article examines the
correlation of the terms inter-, trans-,
polydisciplinarity and their reception in
multimodal currents of modern humanities. The
study emphasizes the role of philosophy in
epistemological and cultural dimensions as the
formation core of critical thinking inanindividual
and a generator for the development of a culture
of thinking with the intention of methodological
reflection. The article reactualizes the
phenomena of intersubjectivity / interculturality
in the non-linear dimensions of the network
society, where the intercultural space of the 21st
century is being formed as the result of
intersubjective interactions of ‘selves’. In fact,
thereis a permanent exchange between the
individual consciousness,
involvedinphilosophical problematics, and the
expanse of interpersonal perception,
implemented in metadisciplinary philosophical
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/ March 2024
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studies. Such processuality is defined as the
intercultural / interdisciplinary polylogue.
Thestudy proves that the phenomena of inter- and
multiculturalism involve the appeal to the ‘alien’
value-oriented and intellectual background as a
multi-level dynamic process and atemporal
axiological palimpsest. We emphasizethe
relationship between the concepts of
interculturality and interdisciplinarity, which, in
turn, leads the researcher into the realm of
polydiscursiveness, to the endless polylogue
within the triad ‘self - intersubjectivity -
interculturality’. Thus, if we proceed on the
assumption that each self is always inscribed in
an infinite cultural space-palimpsest, then amid
the growth of integrative trends in modern
philosophy, the ideas of intersubjectivity and
interculturality open the perspective for an equal
dia- / polylogue for all existing cultures without
exception, and therefore – for sciences and
philosophies. We emphasize that such a
compilation arose in the course of critical and
even ideological reflectionon numerous
philosophical and cultural currents, i.e. within,
beyond, and on the methodological boundaries of
axiology, cultural studies, logic, ethics,
philosophy, and philology.
The article revealesthe practical horizon of
metadisciplinarity examplified by PhD training
program at the Kyiv National Linguistics
University. In particular, it emphasizes the need
for an adequate reintegration of philosophy into
the modern education systemandcreates the
innovative interdisciplinary segment
‘Philosophy of science and methodology of
humanitarian knowledge’ as a result of
combining philological and profession-oriented
teaching components with the philosophical
component, in particular with a view to acquiring
the skills of reflective and critical attitude to
reality. It has been proven that this educational
programsetsavector for postgraduate students' to
formthe system of modern knowledge about
logical, methodological and epistemological
shifts in the latest scientific paradigms and the
means of their conceptualization in the current
trends of continental and analytical philosophy as
well as the implementation of acquired
knowledge in teaching practice. In this way, the
formation of professional competences is
complemented by the postgraduate students'
awareness of the need to deepen their knowledge
about the strategies of interaction among logic,
philosophy and philology in their plural and
peripheral ramifications. Therefore, the
philosophical component is effectively
implemented in the professional philological
competence of postgraduate students and the
corresponding skills in selecting, combining and
implementing methodological projects of
scientific research and educational practice.
Thestudy concludes that the combination of
specific scientific knowledge (in particular, logic
and philology) and the powerful categorical
apparatus of philosophy in the modern education
system affects the formation of a flexible and at
the same time deep conceptual and axiological
‘grid’, which can be effectively implemented in
modern scientific trends and philosophical
polylogues. Therefore, the multimodal strategy
for metadisciplinary dimensions of modern
philosophy represented in the article contributes
and will continue to contribute to the
development of innovative paradigmatic trends.
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