Abstract
In this chapter, I consider the conceptual premises and methodological aspects that guide my research. In order to understand what a transrational peace research methodology could look like, it is first of all necessary to ask the preliminary questions of what is to be understood by the key terms of research and knowing. Transformation, furthermore, is an important concept for elicitive and transrational approaches and I want to understand its relevance and meaning for peace research. Transrational research can only be conceived against the background of energetic, modern and postmodern methodologies from which it emerges. Hence, in order to understand transrational methodologies, this ground needs to be covered first.
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Notes
- 1.
This definition is taken over in adapted form from the Frascati Manual dealing with surveys on research and experimental development published by the OECD (2012, 30).
- 2.
- 3.
Andreas Oberprantacher (2018) and Rebecca Gulowski (2018) are the first to explicitly link the elicitive approach with phenomenology. Oberprantacher does so on the example of the unconventional thought of Hannah Arendt and the political sphere, while Gulowski shows how the combination of the elicitive and phenomenology can be useful for a deeper understanding of violence.
- 4.
For a more extensive rendering, I refer the reader to Wolfgang Dietrich’s in-depth description (Dietrich 2012, 16–64).
- 5.
Just like the other energetic cosmovisions presented here, Buddhism also knows an untold variety of traditions and strands, which to even just comprehensively list would far surpass the total space of this book. Therefore, I will not engage in this type of listing and restrict myself to pointing out that I take the Four Noble Truths and the Eightfold Path that derive therefrom to be at the core of the Buddha’s teaching (cf. Dietrich 2012, 78–84; Smith and Novak 2003; Trungpa 2002, 151–164). Furthermore, I am of the opinion that out of the main strands of Buddhism the Mahāyāna and especially the Vajrayāna or tantric tradition fall within the energetic family of peaces and ontologies. The following rendering mainly refers to these two traditions, even if at times I also include the voices of some of the proponents of the current Theravāda like Jack Kornfield.
- 6.
Thich Nhat Hanh portrays this understanding through a story taken from the Avatamsaka Sutra (Thich 2005, 52). He does so by pointing to a simple sheet of paper and explaining all the non-paper elements that it contains, from the trees in the forest to the sun that nourishes them, from the clouds that give the water for the trees, to the logger that cuts the forest and so on. He reaches the conclusion that the sheet of paper actually is empty of a separate self: “It has been made by all the non-self elements, non-paper elements, and if all these non-paper elements are taken out, it is truly empty, empty of an independent self. Empty, in this sense, means that the paper is full of everything, the entire cosmos. The presence of this tiny sheet of paper proves the presence of the whole cosmos” (Thich 2005, 52).
- 7.
Largely in agreement, the transpersonal psychologist Roger Walsh (2010, 15–16) echoes Harner in his definition of Shamanism, yet is somewhat more cautious by not wanting to make any claim on what actually happens during Shamanic travels. Walsh restricts himself to pointing out how Shamans experience themselves during their practices, without himself either corroborating or denying their ontological assumptions. Walsh confirms Harner’s emphasis on altered states of consciousness and equally highlights the aspect of service to the community.
- 8.
On modern cosmovisions and understandings of peace see Dietrich (2012, 65–115).
- 9.
Auguste Comte is often credited as the founder of positivism. His text A General View of Positivism quoted here in the English version from 1908 was first published in French in 1848.
- 10.
Also beyond the realm of Peace Studies this modern ontological assumption can be observed in the sciences. An example would be the (rather arbitrary) focus on species and individual specimens as basic units of evolution that has prevailed for a long time in biology until it was challenged by systemic assumptions that focus on ecologies and relational contexts as jointly evolving (cf. Bateson 2000, 155, 456f.). In most modern legal traditions, the fiction of the “individual subject” as a stable entity to which rights and responsibilities can be attached is still predominant. Similarly, this applies to modern economics that posit the notion of markets where individual subjects make their rational choices.
- 11.
The very term “subject” implies what is at stake: subiectum—the fundamental, the ground.
- 12.
For the optimistic variation of modern anthropologies, see Dietrich (2012, 135–144).
- 13.
This is an adapted version of the continuum model of description—explanation—prediction—control provided by William Braud (2011, 99–100).
- 14.
On postmodern cosmovisions and understandings of peace see Dietrich (2012, 161–209).
- 15.
Ruthellen Josselson expresses this even stronger when she suggests that an ethical attitude is “not just ‘knowing the rules,’ but making ethics a part of you” (Josselson 2013, 13).
- 16.
Mostly Rogers mentions the first three as core principles, with presence often added as a closely related fourth concept. In literature, it is likened to “being completely in the moment” and “bringing one’s whole self into an encounter” (Mearns and Cooper 2016, 54; cf. Cissna and Anderson 2002, 80–81).
- 17.
John Paul Lederach defines serendipity as “accidental sagacity” or, following Theodore Remer a “gift for discovery by accident and sagacity while in the pursuit of something else” (Lederach 2005, 114). It implies an attitude that is also relevant for research, namely the willingness to complement the goal-oriented forward-looking vision with a “peripheral vision” that allows also to see those things that were not originally in the focus of one’s sight. It highlights the process-oriented nature of this type of research through the researcher’s willingness to “move with the flow of the unexpected” (Lederach 2005, 115).
- 18.
Abductive logic defines a third type of logic that complements the inductive and deductive models in research. It happens when a researcher “observes a surprising event and then tries to determine what might have caused it” (Teddlie and Tashakkori 2011, 297) thereby introducing a new and hitherto unplanned venue into the research.
- 19.
Qualitative research knows this as a Mixed Methods approach (cf. Teddlie and Tashakkori 2011).
- 20.
It might equally be argued that, for example, political science, sociology, economics, cultural studies, history all are relevant for the study of peace. But peace equally cannot be dissociated from its embodied, biological substratum, its ecological context or the religious and spiritual context that is so crucially important for billions of people across the globe. Hence, medicine or the study of healing traditions, biology, religious studies and contemplative inquiries can equally not be excluded. And the argument can be extended almost indefinitely from there.
- 21.
Following the established terminology as for example rendered in Nicolescu (2008, 2–3) and Ferrer (2017, 122), I suggest that disciplinary approaches seek new insights from within the confines of a single discipline. Multidisciplinary approaches aim for a comparative view by approaching a topic from multiple disciplinary perspectives. Interdisciplinary approaches transfer the principles of one or several disciplines to another one. Transdisciplinary approaches, by contrast, are those approaches that apply “any relevant perspective across disciplines” and are “inquiry driven” and “problem-centered” (Ferrer 2017, 122).
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Koppensteiner, N. (2020). Methodology. In: Transrational Peace Research and Elicitive Facilitation . Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-46067-9_2
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