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Javier Collado Ruano, Dante Augusto Galeffi, Roberto Leon Inacio PonczekThe Cosmodernity Paradigm: An Emerging Perspective for the Global Citizenship Education Proposed by UNESCO 21

The Cosmodernity Paradigm:AnEmerging Perspective for theGlobal Citizenship EducationProposed by UNESCOJavier Collado Ruano 1, Dante Augusto Galeffi 2, Roberto Leon Inacio Ponczek 3 . 1Email:[email protected], 2 Email: [email protected], 3 Email: [email protected]. Dissemination of Knowledge by the FederalUniversity of Bahia, Brazil (DMMDC)

The nature of this paper is to study and reflectupon the Global Citizenship Education (GCE)proposed by UNESCO in the post-2015

Development Agenda led by the United Nations. Itis research for the triumverate of an epistemological-theoretical-methodological field that seeks to develop aconsciousness-identity of “Earth-Homeland”, wherehuman beings are seen as a same biological specieswith the same evolution, because the future history ofhumanity requires knowledge evolution towards newtranscultural and transhumanist dialectics conceptsin order to prevent future war conflicts. Aiming theunderstanding and the respect of the historic-culturalcharacteristics of each community, we start fromthe Cosmodernity paradigm formulated by Nicolescu,the complexity of Morin and the poly-logic ofGaleffi, to approach knowledge through a complex,creative, transdisciplinary, polysemous, transcultural,transnational and transpolitical epistemology thatpromotes GCE as the causal energy principle of thetransformation process of the human being and theworld-society. As a result, we propose the creationof a Constellation of Twinned NGO-Schools whichdevelop altruistic educational projects of cooperationin all corners of the planet to build, ultimately, a

new transdemocratic horizon in the GCE proposedby UNESCO for the twenty-first Century.

Keywords: Global citizenship education, cos-modernity, constellation of twinned NGO schools,transdisciplinarity, transnational, transcultural,transdemocracy.

1 Introduction

In an increasingly interconnected and interdependentworld, there is the need for transformative pedagogythat enables learnes to resolve persistent challengesrelated to sustainable development and peace thatconcern all humanity. In a globalized world, edu-cation is expected to facilitate international coop-eration and promote social transformation in aninnovative way towards a more just, tolerant, inclu-sive, peaceful, secure, and sustainable world. Andwith increasing interconnectedness, the main subjectof this paper is to reflect about the point of no re-turn achieved by the human species in its historicalevolution. Since the mid-twentieth century, and forthe first time in known human history, the human

Transdisciplinary Journal of Engineering & ScienceISSN: 1949-0569 online, c©2014 TheATLAS

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being has the technological and nuclear potential-ity to destroy everything that surrounds itself. Inthis line of events, the emerging world-society ofthe twenty-first century need to create and builda meta point-of-view for favoring the meeting be-tween different cultures and coexisting civilizationson the planet, in order to create possibilities forsustainability for all citizens. Therefore, we will fo-cus the discussion on “Global Citizenship Education”(GCE) initiated by UNESCO, using a transdisci-plinary methodology with the intentionality to thinkabout the transnational and transcultural problemof safeguarding humanity from an intentional fieldcentered. This field is a combination of a triplearea of human condition: epistemological, politicaland educational. To this end, we will rely on theComplexity Theory to develop a multi-referentialunderstanding of universal interdependence of lifeon planet Earth.

Thus, we intend to create vanishing points for theconstruction of new philosophical discussions aboutthe complexity of global problems of humanity in thethird millennium: poverty, sustainable development,climate change, water scarcity, economic globaliza-tion, governance, ethics, health etc. In addition, wealso propose a transdisciplinary, transnational andtranscultural educational milestone with the inten-tionality of stimulating the development of a newtri-ethically sustainable human society, that is, asociety which take care of environmental, social, andmental ethics simultaneously. One possibility wouldappear from the concept “Constellation of TwinnedNGO-Schools” [1] to propose transhumanist projectsof cooperation and development. This is an episte-mological, political and educational proposal thatrequires looking into the future with a poly-logicalperspective1 opened to what Nicolescu [3] refers to ascosmodern consciousness, which claims the replace-ment of the epistemological object by the relation, in-teraction and interconnection of natural phenomenas,understanding the phenomenas as a whole, that is,as an extensive cosmic matrix in which everything isin perpetual movement and structuring energetically,confirming that this unity of the world is not static,implying differentiation, diversity and contradiction.The cosmodern consciousness conceived by Nicolescu

1The poly-logical perspective, according Galeffi [2], includesthe coexistence of multiple logics in human knowledgeprocessing, bringing together different plans of formationof Real without the monological reduction to a single planof Reality, as it happens in western modern rationalism.

harmonizes, by one hand, with what Galeffi [4] calledplanetary tri-ethical emergency, comprising currentunsustainability of environmental, social and mentalhuman life; and by the other hand, with the unityof the individual-society-species proposed by Morin[5, 6, 7, 8, 9, 10]

2 Discussion: What is GlobalCitizenship Education (GCE)?

Despiste differences in interpretation, there is a com-mon understanding that global citizenship does notimply a legal status. The notion of “citizenship”refers more to a sense of interdependency and in-terconnectedness between countries in economic, so-cial and cultural areas. As a framing and emergingparadigm, UNESCO organized in December 2013 theFirst International UNESCO Forum with the title“Global Citizenship Education: Preparing learnersfor the challenge of the 21st Century”, in Bangkok,Thailand. The Forum, organized in support of thecampaign launched by the Secretary of the UnitedNations, Ban Ki-moon, the “Global Education FirstInitiative” (GEFI), brought together education pol-icy makers, practicioners, civil society organizationsand young people from all regions of the world withan interest in equipping learnes with the knowledge,skills and values they need to thrive as global citi-zens in the twenty-first century. The purpose wasto clarify the actions of the emerging perspective inpolicy areas, research and educational practice. Asa result of the debates and the technical discussionsabout GCE, UNESCO issued the document “GlobalCitizenship Education: An Emerging Perspective”2

[11], which elaborated upon common perspectivesemerging from the consultation on the followingquestions:

1. Why global citizenship and global citizenshipeducation now?

2. What is global citizenship education?

3. What needs to be done at the global level tosupport and promote global citizenship educa-tion?

These questions elicit common perspectives that,far from providing magic answers to the common

2Document can be found in the following link:http://unesdoc.unesco.org/images/0022/002241/224115E.pdf


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future of the world-society, represent an open oppor-tunity for a transnational and transcultural visionin a way that new generations can become “citizensof the world”. Citizens of the world who will haveto learn to love, to value and to respect life itselfin a multidimensional way. Therefore, the GCE en-courages us to develop a cosmodern consciousnesswhich understands dignity and human freedom in itsplanetary and cosmic conjuncture. The appearingof humans beings on Earth is just another momentat the universe. We are eco-dependent beings witha dual identity: its own, which distinguishes us, andothers of interdependence to the environment. Anenvironment composed by all beings which live in,that can only build their existence, their autonomy,their creativity and their individual richness in eco-logical relationship.

A cosmodern consciousness as we deem it is in-tended to compliment the point 2.1.2 of the UN-ESCO document aforementioned:

In all cases, global citizenship does not en-tail a legal status. It refers more to a senseof belonging to the global community andcommon humanity, with its presumed mem-bers experiencing solidarity and collectiveidentity among themselves and collectiveresponsibility at the global level. Global cit-izenship can be seen as an ethos/metaphorrather than a formal membership. [11: 3]

GCE aims to contribute to the clarification ofglobal citizenship without losing sight of the differ-ent cultures of the planet, avoiding homogenizationin any sense, specially when the concept of global cit-izenship is used for the profit of a minority. Consid-ering life in its complexity as the focus for everyonein the construction of a sense of global citizenshipthat attend the principle of alterity, mutual respect,shared otherness by the principle of difference andnot just identity, which contemplates dialogicallythe implicit contradiction of the phenomena. Edu-cation must promote the development of feelings ofbelonging and the understanding of the living beingsas a whole. People need to feel citizenship of theworld in a cosmical perspective, that is, in a cyclicalrelationship between the conjectural whole and thehuman being/nature [4].

The process of acquisition of human knowledge isa significant dialogic relationship between knowingand doing, mediated by consciousness of the individ-

ual. In this sense, the past and future are present inthe spiritual and/or scientific research, being com-plementary inquiries of a common reality conformedby the undivided wholeness between consciousnessand matter. Thus, it is wished that GCE seeks theconvergence of external knowledge of the nature (on-tological framework) with the inner knowledge of theindividual-society-species (gnoseological framework),cultivating seeds of love with humanity through thereconciliation of past, present and future.

It refers, therefore, to organizing knowledge ina transdisciplinary, transnational and transculturalperspective in order that we might glimmer the unityof our current planetary civilization. This would becharacterized by an awareness of a global citizenshipthat offers infinite cultural diversity in a finite world.Metaphorically, humanity is a trans-organic unityin continuous evolutionary process, whereby its in-dividuals can flourish with the same care requiredfor the florescence of a child. Children representthe seed which symbolizes the beauty of uniquenessin its radical novelty, being the image of transdis-ciplinarity, because in it resides with all culturallydifferent possibilities. We must build spiritual andscientific bridges interconnecting nations and peo-ple from all over the world, without giving specialprivileges to any cultural space or time that wouldjudge or hierarchize the coexistence in the commonhabitat of mankind. Would it be a Utopia to dreamwith a flourishing consciousness that embodies theethic of human unity/diversity as a multidimensionalkey to safeguard mankind of its own extinction as aspecies?

Following the points 2.2.1 and 2.2.2 of the docu-ment that addresses the goals of GCE, it seems tous that GCE could represent the opening of evokedmetaphor:

2.2.1. Global citizenship education aimsto empower learners to engage and assumeactive roles both locally and globally to faceand resolve global challenges and ultimatelyto become proactive contributors to a morejust, peaceful, tolerant, inclusive, secureand sustainable world.

2.2.2. Global citizenship education is trans-formative, giving learners the opportunityand competences to realise their rightsand obligations to promote a better worldand future. It draws upon learning from


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other transformative education processesincluding human rights education, educa-tion for sustainable development, educa-tion for inter-national / inter-cultural un-derstanding, and education for peace [11:3].

Thereby, in order to plant seeds of future gen-erations, it is essential that GCE proposed by UN-ESCO promotes a new human consciousness-identity-difference in every children around the world, withan educational essence based on a pluralistic andpoly-logical conception of acting ethically. We willinspire new transnational and transcultural horizonsin a process of multidimensional construction of thecurrent and future interdependent world-society. Toachieve it, it is necessary to model a new transdisci-plinar attitude whose epistemological horizons areopened to the ontological nature of love as dialogicof the human species. The seed of love represents, inthis sense, the ecological phenomenon of a vital ac-tion toward achieving an ethical and unifying under-standing among all of mankind. This reconsiderationdemands, effectively, training authentic worldists. Aterm inspired by Argentine writer Ernesto Sbato inorder to express the urgent need to rely on peoplewho are alert to the most urgent and global prob-lems. So, inspired by Ernesto Sbato, Edgar Morin,Emilio-Roger Ciurana and Ral Motta [12] assertthat planetary education must foster a worldologyof everyday life.

In this way, GCE need to contemplate the hu-man being and the universe from a new perspectiveemanating from the own conscience of the individual-society-species, where all the energy-matter are in-terconnected [13]. That is, a new perspective ofglobal justice whose epistemological, political andeducational reforms suppose a new paradigm in theplanetary tri-ethical emergency [4] of the same hu-man condition:the paradigm of the Cosmodernity[3].

3 The TransdisciplinaryMethodology: towards theParadigm of Cosmodernity

At the dawn of the third millennium, the understand-ing of the human condition requires adequate andpertinent contextualization. The atomic particlesthat compose life on our planet, and that compose

us, are born in the first seconds of the cosmos. Ourcarbon atoms were created in a sun before of cur-rent one and our molecules were formed on Earth[14]. The human species is a cosmo-bio-genetic en-tity coming from the same post Big-Bang galacticevolution whose becoming future is interconnectedin the space-time. Thus, the co-evolution of humanbeings with the universe requires a new methodologyoutside of positivist thinking of the nineteenth andtwentieth centuries, which reduces and separates thesubject from the object. The future GCE have topromote different methodologies with a deep knowl-edge of global issues and universal values such asjustice, dignity, respect and equality.

Those new methodologies have to be necessar-ily overarching, holistic, poly-logic and transdimen-sional, understanding human beings as an integralpart of an autopoietic cosmic totality. In this sense,the pillars of transdisciplinary methodology formu-lated by Nicolescu [15], represent a new multidimen-sional and multi-referential epistemological approach.A transdisciplinary ecology which is cast in the in-definite and infinite adventure of complex and openknowledge:

1. The ontological axiom: There are, in Natureand society and in our knowledge of Nature andsociety, different levels of Reality of the Objectand, correspondingly, different levels of Realityof the Subject.

2. The logical axiom: The passage from onelevel of Reality to another is ensured by thelogic of the included middle.

3. The complexity axiom: The structure of thetotality of levels of Reality or perception is acomplex structure: every level is what it is be-cause all the levels exist at the same time [15:22].

The complex challenge of building a global citi-zenship is an issue that goes beyond the essence ofmankind and, therefore, it requires a triple reform:epistemological, political and educational. Reflectabout the meaning of GCE in the globalized eraof twenty-first century demands an approach of theglobal dynamics (economics, political, cultural, so-cial, educational, etc.) with a holistic and transna-tional vision which propose creative alternatives forchange. To make this “reading of the world”, it isnecessary to start watching the complexity, multi-dimensionality and interdependence, understanding


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education as a process in continuous expansion, likethe universe itself [16].

But how could we create a global education pro-gram which respects the historic and cultural charac-teristics of each community without homogenizationand without alienation? How do we prepare fordemocracy and for a critical and responsible globalcitizenship in schools which are not teaching howto make transnational and transcultural decisions?Will it be possible to develop a planetary awarenessof common responsibility to achieve a current andfuture sustainable development? Will we learn tolive together in the human unity/diversity to avoidthe self-destruction during the third millennium?

Answering these questions concerning GCE in-volves a profound change in the structural constructof thought and a new knowledge organization whereHuman Rights suppose an articulator meta-point ofview of the human effort to become aware of theethic sustainability of the world-society, which re-quires a complex, creative, transversal, polysemic,transcultural, and trans-political epistemology.

Therefore, it highlights the need to be aware ofconsciousness and unconsciousness [17] about the uni-versal interdependence of the current world-societyto develop a new consciousness-identity-difference ofthe “Earth-Homeland”, as Morin [14] expressed inorder to understand education as a global processof cultural reconstruction. Then, education requiresnew multi-, pluri-, inter- and transdisciplinary aca-demical studies which interpret the future horizonsof humanity with all its complexity, aimed to trans-form the students-citizens into authentic worldists.The world does not need anymore economists orpoliticians with fragmented views of knowledge, butrather people trained in these new approaches tointer-relate the knowledge comprehensively.

In this way, as the school microcosm embod-ies the true reflection of social structures macro-cosm, the future of humanity needs a triple reform-epistemological, political and educational- whichfaces up to the globalized techno-economics dynam-ics, and whose convergence suppose an authentictransformation. A triple reform that is, in itself, anoology.

It is, effectively, a global challenge that requires,as we see, a new common consciousness-identity-difference, in which transhumanist perspectives per-ceive poly-logically the different levels of Realitythat comprise the world and the cosmos humanly

known. At the same way that ontology structuresthe nature in different levels of Reality, humans havedifferent strata, levels, and plans of gnoseological per-ception that structure and concretize their historicalcomplexity in their cosmological context. Therefore,the present problem of reflecting about the harmo-nization of the Earth-Homeland, as a pacific andtranshistorical common horizon, implies a complexchallenge to develop transdisciplinary knowledge toprovide new transnational and transcultural dialogi-cal conceptions capable of preventing future conflictsand achieving a sustainable development.

In words of Nicolescu:

The present instant is, strictly speaking,a non-time, an experience of relation be-tween Subject and Object; thus, it containspotentially within itself the past and thefuture, the total flow of information andthe total flow of consciousness, which crossthe levels of reality. The present time istruly the origin of the future and the originof the past. Different cultures, present andfuture, develop in the time of history, whichis the time of change in the state of being ofpeoples and of nations. The transculturalconcerns the time present in transhistory, anotion introduced by Mircea Eliade, whichconcerns the unthinkable and epiphany.

The transcultural is the necessary conditionfor the existence of culture. The complexplurality of cultures and the open unity ofthe transcultural coexist in the cosmodernvision. The transcultural is the spearheadof cosmodern culture. Different culturesare the different facets of the human being.[] The multicultural allows the interpre-tation of one culture by another culture,the intercultural permits the fertilizationof one culture by another, and the transcul-tural ensures the translation of one cultureinto various other cultures, by decipheringmeaning that links them and simultane-ously goes beyond them [3: 14].

In this cosmodern vision of transcultural residesthe complexity to build and model human devel-opment through GCE proposed by UNESCO. Acomplexity that must start from the tri-identitary


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Figure 1: Levels of Reality representation [18: 51].

poly-logic that identifies the different levels of Re-ality and the individual-society-species perceptionto bring a transformative reading of the world forthe common future of humanity. For a better un-derstanding of the tri-identitary poly-logic, we haveto apply the logic of the included middle mathemat-ically formalized by Stephane Lupasco [17]. Withthis purpose, we introduce the triangle made byNicolescu with three vertices, two of them are onthe same level of reality, being antagonistic to eachother in a cultural, religious, political and ideologicalframework (see Figure 1).

As we can observe, epistemology derived fromquantum advances brings the “T-state” as an al-ternative to the endogenous problems of nationalistcharacter that impede us to achieve a planetary con-sciousness of responsibility with the current globalscenario of poverty, violence and exclusion. Thechallenge of creating citizens of the world is a com-plex problem of thought with political and educa-tional connotations. The T-state represents the phe-nomenon that connects the pair of mutually exclusivecontradictories (A and non-A) of the immediatelyneighboring level, giving it coherence. It would be,in effect, to build a consciousness-identity based inthe poly-logic phenomena of quantum superposition,global causality and non separability, whose futurehorizon suppose the genesis of a transdemocracy. Atransdemocracy formed by transcultural and trans-political symbiosis between the various civilizationsthat have been formed on the earthly homeland inlast millennia and which converge in the same presentspace-time without any political-epistemological hi-

erarchy.

4 Transdemocracy: A New PoliticalHorizon for the Mankind Future?

In countries where identity is a sensitive issue andsolidifyng the national identity itself is a challenge,room for promoting a sense of citizenship at theglobal level could be limited. Undoubtedly, one ofthe greatest challenges of the future GCE will bethe process to lead humanity to new forms of coop-eration and democratic social organization, whichintegrate cultural diversity as source of wealth, aswell as an equitable and ecologically sustainable re-lationship with the environment. Nowadays, thereis a universal consensus in that regard democracyas the only political alternative to the plurally de-veloping societies that can ensure the inalienableright of every human being. But, what other formof government could be the alternative for a liberat-ing policy of human societies in our current state ofignorance, poverty, social indigence, symbolic sub-mission and ontological interdiction? Is it necessaryto reinvent democracy? Could we start to think ofa transdemocracy?

With those questions, we seek to imagine whatcould be a transdemocratic political regime [19],without losing the guiding principles of ideal andreal democracy historically constituted. In its Greekshistorical genesis, demokratıa is kratıa, the strength,the force of “demos”, “the people”. Here the sense of“people” is immediately connected to “power”. “De-mos” is a derivative of dynamis, “power”. Therefore,


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the Greek demokratıa could be translated provoca-tively as “power people”, characterized as form ofgovernance based on the decision of a simples ma-jority among those who are invested with power ina certain populated territory. The word “people”,then, is ambiguous in Greek culture, because it doesnot include respect for all human beings from anyplace or territory, but rather to powerful people of adeterminate human grouping. Then, in the Greekcultural horizon, democracy is a form of power of adominant class determined, in part aristocratic andin part merchant and rich. A form of power thatdoes not perform enlightenment and modern idealsof equality, liberty and fraternity.

The democracy of Greek origin was allowed tobring in its historical consummation in the Athensof Pericles, because the assertion of Universal Hu-man Rights is the present Christian aspiration foruniversal fraternity. The democratic aspiration foruniversal fraternity is unambiguously an obvioustrace of Christianity in its aspiration of love to allthe humanity. In this sense, fraternity would be afundamental emotional appeal to build free, egalitar-ian and democratic societies whose end would be toconduct themselves and others into the divine love[19].

But, being all that is just an aspiration and a limitand an ideal horizon. How do we make democraticideals make up the mainstay to build free, frater-nal and egalitarian societies of individuals in theuniversal plan? How do we ensure that fraternityis performed by everyone in front of the UniversalHuman Rights? Is democracy in its current formthe only alternative to the institution of equal globalcitizens despite their differences? Besides democracy,what other form of political regime could guaranteehuman rights founded in shared and co-responsiblefreedom, without the danger to repeat again othertraditional forms of power (authoritarianism, totali-tarianism, etc.)? What is the role of GCE in suchfuture regard of mankind as a common species andwith the same cosmic destiny? All political regimedenominated democratic has its sovereignty foundedon the power of the people that sustains it. Peoplewho should rightfully be instructed to fully exerciseits sovereignty. However, how do we reconcile withinthe existing democratic regimes in many countries ofthe world the state of poverty and glaring social in-equality between ontologically equal human beings?How is it possible that full democracies can admit

inequality among human beings? Why do we notachieve the success in eradicating poverty and miseryin many democratic societies? It is not achieved sim-ply because our citizens did not undergo the changeof freedom, equality and fraternity in themselves.Existing democratic regimes do not realize the over-whelming tasks on the horizon of civilized process-characterized by glaring human inequalities-, beingnecessary to meet transnational and transculturalforces to architect and build other guarantors alter-natives of healer republics of human beings in alltheir existential moments, universally speaking.

Unless one wants to admit that ethical imperativeof equality among human beings is merely rhetoricalto serve as a ruse to hide the true intentions of a rulerminority, it is required that we project new socialconstructs that guarantee the right of every humanbeing for a free, equal and fraternal life. But thetriad of the French Revolution that was fully embod-ied into democratic ideals of modern republics onlyremained in a utopian plan, because mankind, in itscapitalist formulations, seems to flight for universaldemocracy remains being a chimera and a fabulationjust useful for keeping the involuntary submission ofthe ignorant masses of his own power. In fact, allcurrently existing democratic forms of governmentare configured on the political dimension of a globalcitizenship sustained by states of rights founded inthe economic power concentrated in the hands of aminority, which itself could be called oligarchic orplutocratic power, even when this economic poweris in the hands of large multinational corporationsor in the hands of governments (G7, G8, G20...).

It is evident as we have not fully reached the stateof complete democracy, which would bring humanityto fully exercise their universal rights founded on theethos of fraternity between all human beings on theplanet. It would appear, then, the transdemocracyin its full form: looking for the human aspirationto achieve the state of universal right thought apoly-logical rationality. A guarantor rationality ofthe right status to freedom and unpredictability ofthe transnational and transcultural migratory eventsthat characterize the human being from his appear-ance on planet Earth. A migratory phenomenon thatclause 1.2.3 refers in the aforementioned UNESCOdocument:

Increased transnational migration is mak-ing communities inevitably more heteroge-neous or “glocalized,” and the necessity of


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learning how to live together more acute.The expansion of democracy globally hasled to an accompanying demand for civicand other rights at the national level by citi-zens. In addition, various social movementstaking place in different parts of the worldhave demonstrated the collective power ofcitizen action. [11: 2].

But, how do we achieve the full state of UniversalHuman Rights when there are still few who governand the many who are governed? How do we em-power global citizenship to become aware of theirbasic rights and human dignity? How is it possi-ble that our young students know their footballerplayers numbers, but they do not know the arti-cles of Universal Human Rights or of their nationalconstitution? What is the true potential of GCE totransgress with the current state of global ignorance?

The whole humanity is facing a real leap of na-ture in a political order of the current globalizedworld. But it is a leap of nature that implies, effec-tively, a profound tri-ethical transformation of theindividual-society-species: mental-spiritual, social-planetary and cosmic-environmental. A tri-ethicalemergency that elapse from the accelerated techno-scientific and global telematics progress, and whichrequires a new kind of epistemological, political andeducational self-eco-organization to create cosmod-ern consciousness in the current and future globalcitizenship. In this sense, our proposal of Constella-tions of Twinned NGOs-Schools has to be understoodas a convergent phenomenon inside of the heterotopi-cal3 framework created by the alter-mundializationmovements of the World Social Forum, RainbowGathering, YoungOs, Global Citizens Movement,the ethical principles of Earth Charter declaration,etc.

5 The Constellation of TwinnedNgos-schools: An UtopianProposal for the GCE Proposedby UNESCO?

Citing the item 1.1.3 of the UNESCO document,“There is a clear opportunity to include reference to

3In political sciences, heterotopia is a concept elaborated byphilosopher Michel Foucault to describe the co-existenceof different Utopias which function in non-hegemonic wayat the same time and space.

global citizenship education in the post- 2015 devel-opment agenda as part of the knowledge, skills andcompetencies that learners require in the twenty-firstCentury and beyond” [11: 2], in our opinion, GCEnot only have to be included in the post- 2015 De-velopment Agenda, but it has to be a phenomenonof the own human condition that transversely goesbeyond to the future Millennium Development Goalsof the United Nations. GCE can not be regarded asa concept or fashion expression between academia,civil society and governments, because that wouldresult in the introduction of small alterations inthe schools curricula, without contributing to theparadigm shift that the worldsociety of the thirdmillennium is complaining about. A good examplewould be the present decade baptized by UNESCOas “Education for Sustainable Development” (2005-2014). If it is certain that his intention has mobilizedmillions of people around the world to walk in thisdirection, the unsuccessful became evident in the in-ability to determine and achieve common agreementon the part of government officials who participatedin the Sustainable Development Conferences of theUnited Nations, known as Rio+20, in 2012.

In our worldview, GCE does not have to find so-lutions for the increasingly complex problems thatarise in the current economical system of reference ofthe world-society during the third millennium. GCEshould promote the change of the capitalist systemof reference itself, introducing a poly-logical under-standing that comprises the interlinks between themicro-local-simple and macro-global-complex phe-nomenons. Therefore, we have to observe GCEthrough creative stimulus arising from the currentplanetary and complex context, and which serveto restructure transversely the future of humanityas a common species. And this transnational andtranscultural conception of education implies a rad-ical rupture with the political-economic and socio-educational structures of the past, because there isno doubt that technocratic education, still in vigor,is the consequence of alienating the social organiza-tion model that capitalism has imposed, after theIndustrial Revolution, in order to reduce studentsto submissive consumers and passive citizens [20].

What we pretend with the proposition of the Con-stellation of Twinned NGOs-Schools is to establishan alternative that can contribute in the creation ofan awareness virtual network for global citizenship.A process that UNESCO highlights in sections 1.2.1.


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and 3.1.3. of aforementioned document:

1.2.1 . Ph enomen a l ad van c e s in in-formation and communication technologies(ICTs) have enabled people to connect andinteract with others around the globe any-where, anytime. This has contributed toan intensified perception and reality of be-ing inter-connected and living beyond localperimeters, albeit virtually.

3.1.3. There is a need to support youthledinitiatives. Partnerships with civil societyare also needed. Utilisation of new ICTsis critical. New approaches may meet withreservation and/or resistance. An emergingperspective on global citizenship education,however, maintains the need for stakehold-ers and actors to be open to different, buteffective venues and solutions [11: 2-5].

But, how could we create virtual spaces that cansupport youth leadership and can constitute effectivesolutions for the formulation of a truly transforma-tive GCE of the current economical, epistemological,political, educational, and human crisis? How couldwe formulate proposals that entail new transnationaland transcultural symbioses within the diversity ofthe current planetary civilization? How could wedevelop a transhumanist attitude which allow us tounderstand the tri-identitary poly-logic of the differ-ent levels of gnoseological Reality that constitutingthe individual-society-species?

Evidently, answering these questions representsan anthro-socio-political challenge that will be ad-dressed from a new philosophical and geopoliticalworldview that makes a special emphasis on the in-separable interdependence of local-global and global-local dimensions. A new worldview which under-stands that all dogma, political ideology and materi-alist theory (such as capitalism, Marxism, Nazism,Stalinism, etc.), devastated the twenty century be-cause they were based in a linear structure of think-ing founded in just one level of the Reality -derivedfrom classical physics-, because they thought theywere in possession of the whole, and, therefore, ofabsolute truth.

For this reason, our proposal of Constellation ofTwinned NGOs-Schools, based in Complexity Theory,seeks to deepen in the advances of quantum physics,

quantum cosmology and molecular biology to de-velop a cosmodern consciousness which allows toidentify the plurality of cultural diversity as a sourceof wealth of the unique “nation-state” legitimate ofhuman beings: the planet Earth.

To this end, we have to remember the birth ofthe United Nations in its historical context with theproblem of safeguarding the world-society from anuclear self-destruction. Since the second half ofthe twenty century, humanity began to enter into anew stage of civilization which demands of us themeta-cognitive effort to understand the difference ofthe other, learning to know, learning to do, learn-ing to live together, and learning to be [21: 89-102].Thereby, GCE proposed by UNESCO would have toenvision the United Nations as the whole of a com-plex system: Earth-Homeland. A complex systemcomposed by a web of interconnections between 193member states4 (with Palestine and the Holy See asnon-Member Observer State status): economic, cul-tural, political, religious, etc. Interdependent Mem-ber States that are interconnected by the seven prin-ciples of complexity defined by Morin [14]: systemicor organizational, hologramatic, retroactive circle,recursive circle, self-eco-organization (autonomy anddependency), dialogical, and the reintroduction ofknowledge in all knowledge.

In this perception of Complexity Theory, the pro-posal Constellation of Twinned NGOs-Schools isbased, by one side, in the reinterpretation of sistercities concept [1]. A concept that aims to estab-lish cooperation links, mainly in the economic andcultural relations, between two cities from differentgeographical areas, which often have similar char-acteristics (demographic, for example). Then, itconcerns to extend the concept of sister cities tothe educational field, creating new virtual networksamong schools from all corners of the world. And bythe other side, the proposal would also be based inthe catalyst, philanthropic and humanistic characterthat nonprofits (whether NGOs, cultural associa-tions, foundations, etc.) bring to the awarenessprocess of the younger generations to endow themwith criticality, sensitivity, autonomy, leadership,and social entrepreneurship.

Imagine now the parts of our complex system, that

4We have to mention that there are 243 countries, of which193 are United Nations States Members and the rest are insituation of not recognized independency internationallyor in a situation of dependence in relationship with othercountries.


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is, the Member States of the United Nations, didthe effort to submit a list of their national schoolsto a neutral supranational institution like UNESCO.A list or database that, a priori, would already beready in most countries highly bureaucratized. Imag-ine that before such step, the subparts which com-pose these parts of our complex system, that is, theparticles that we would call as “schools”, did theeffort to submit a detailed description of its owndefining characteristics (number of students, whichlanguages are learned, public or private status, andso on), where it was also included information relatedto their cities, neighborhood and/or community inwhich their students-citizens live (as for example thegeographical situation, demography, weather, etc.).

Now, imagine that at the local level nonprofitsorganizations are being created within the neighborsof each community, where there will be place forpeople of all ages, as well as formal education (pri-mary, secondary, and tertiary), and non-formal (withschools of music, sport, dance, and so on). Imag-ine also these communal organizations forming smallpolitical parties to develop an active citizen participa-tion about local/regional/national/global problemsthat interact with the seven principles of complexitypreviously mentioned. Imagine each NGO-Schoolhas its own website to be consulted in the UNESCOcommon database, in order to facilitate the free inter-connections between other NGOs-Schools. Would itbe possible that own students explain festivities andtraditions of their peoples to other students whilethey are sill children? Could it help to understandbetter the cultural differences and real situationsof each community, avoiding the “pollution” of themedia controlled by the groups of economical power?Is it possible to imagine such process in a transdi-mensional level that goes beyond the macro-globaland micro-local ambits at the same time?

Let’s change now the microscopium to use thetelescopium, and let’s take an astronomical look tothe world-society, as it was done by the old civiliza-tions (ex: Chinese, Hindu, Incas, Pre-Colombian,and so on). Let’s us observe the world-society asa galaxy composted of a set of planets, with theirsatellites; with comets and meteoroids; stars andinterstellar matter; dark matter; gas clouds; andcosmic dust. All of them are celestial bodies unitedby the same gravitational force, which we will callUNESCO in our complex system. Imagine also thatlocal communities were solar systems, where schools

are the stars and around them are turning planetsof diverse nature as cultural organizations, politicalparties, religious associations, etc. Imagine, then,that GCE proposed by UNESCO group together themillions of starts (NGOs-Schools) in constellations(twinning), creating a large database in the Cyber-Space-Time (CST). Responsible constellations forperforming projects of cooperation and developmentin the micro-situations of local-global emergency,with the goal to send a feedback in the emergingstructures of macro-global problematics. In otherwords, the sum of political-educational actions atlocal-global level would finish modifying entropicallythe global-local tendencies of homogenization pro-cess derived from techno-economics structures ofglobalization. And like all processes governed by thesecond law of thermodynamics, the degradation ofthe homogeneity caused by globalization would leada mestizo, hybrid and cosmopolitan world withoutnationalist frontiers.

There are not doubt it would be a real backboneprogram of heterogeneity and pluralism in full com-pliance with the item 3.2.2. of the aforementionedUNESCO document:

3.2.2. Global citizenship education mustreflect the voices of diverse stakeholdersfrom different regions, sectors and popu-lations. A network of stakeholders, whocould meet for periodic discussions, canhelp continually renew interests and recon-struct the objectives of global citizenshipeducation. A strong network and exper-tise must be made available at all levelsglobal, regional, national and communitylevels, via all means of communication andinteraction. [11: 5].

In essence, Constellation of Twinned NGOs-Schools would not only represent a transculturaland transnational CST, addressing global issuessuch as poverty eradication, sustainable develop-ment or human brotherhood; but also transdisci-plinary. This is because when it is about music, art,literature, philosophy and thought, cultural glob-alization does not tend to homogeneity, but theopposite: cultures from all the world fertilize them-selves engendering planetary sons and daughters.In this sense, reflect about GCE supposes look tothe transcendental unity of the individual-society-species (unitas multiplex), through the tree trans-


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disciplinary axis proposed during the Second WorldCongress of Transdisciplinarity5 :transdisciplinaryattitude, transdisciplinary research and transdisci-plinary action. That is, transdisciplinary curriculaand research whose epistemological plurality intro-duce the transdisciplinary attitude to build a largehuman family – founded in the principles of justiceand solidarity and which derives ultimately in trans-disciplinary action of human beings: proposing thearticulation of a new training in relations with theworld (eco-training), with other people (hetero-, andco-training), with himself/herself (auto-training), asbeing (onto-training), as well as formal and non-formal knowledge. In words of Nicolescu:

The Cyber-Space-Time is neither determin-istic nor indeterministic. It is the space ofhuman choice. To the extent that CST al-lows bringing into play the notion of levelsof Reality and the logic of the includedmiddle, it is potentially a transcultural,transnational, and transpolitical space [22:92].

For us, this would be the true “Treasure Within”by learning, that French political Jacques Delorsreflects at the end of the twenty century: thecreation of GCE through transnational, transcul-tural, transpolitical, transreligious, and transhu-manist CST which engendering planetary sons anddaughters [23]. A CST which identifies poly-logicallythe different levels of Reality that composing theindividualsociety- species tri-identity: as individualof a local and specific community, as citizen of adeterminate society; belonging to a particular Na-tion/State, and as same cosmo-bio-genetic species inconstant process of evolution. An identity opened tothe infinite diversity of global citizenship. In otherwords, a transcultural and transnational tri-identityacting to achieve a peaceful and transdemocraticcoexistence during the third millennium: buildingan authentic and revolutionary global citizens move-ment6.

5The Second Congress of Transdisciplinarity took place be-tween the 6th and 12th of September in the year 2005 inVitoria, Esprito Santo, Brazil. It was organized by varioussocial institutions, where CETRANS and UNESCO arefeatured. The conference discusses the state of transdis-ciplinary research, seeking to assert the similarities anddifferences between the trans and interdisciplinarity.

6200 active citizens from around the world met in Johan-nesburg to start “Building a Global Citizens Movement

6 Conclusions for the Post-2015Development Agenda

Approaches and pedagogical techniques has beenused to address aspects of GCE. However, there isno clear understanding on how these can complementone another in a holistic and interconected manner,involving all humanity. The main goal of Constella-tion of Twinned NGOs-Schools proposal is to createa lifelong emerging perspective, with a new transdis-ciplinary, transcultural and transnational theoreticalmodel which can contribute to open debate for theimplementation of GCE in post-2015 DevelopmentAgenda:

2.2.11. The debate also relates, in part,to the question of how to promote, simul-taneously, global solidarity and individualnational competitiveness or how to bringtogether local and global identities and in-terests. In countries where identity is asensitive issue and solidifying the nationalidentity itself is a challenge, room for pro-moting a sense of citizenship at the globallevel could be limited, although this doesnot necessarily belie a lessened desire ofthe individual members of these societiesto connect and interact globally. Similarly,citizens showing concerns about, and tak-ing actions for, the communal benefits ofthe globe, could be believed to cause chal-lenges to local/national authorities if theiractions are perceived to be in conflict withlocal/national interests [11: 4-5].

Obviously, reflect about the Constellation ofTwinned NGOs-Schools proposal brings many ques-tions. In this sense, the concept has to be understoodas a consciousness raiser project under construction,opened to reinterpretations complementations, andconsiderations, because its goal is to humanize educa-tional activities through new pedagogical compasses

”. This conference, co-organised by DEEEP/CONCORDin collaboration with CIVICUS (World Alliance for Cit-izens Participation) and GCAP (Global Call to Ac-tion against Poverty), was not a one-shot experience.All together we want to start building a Global Cit-izens Movement gathering grassroots movement, civilsociety organisations and activists from 6 continents.Participants issued the following questions and orienta-tions document: http://movement.deeep.org/wpcontent/uploads/2013/11/GlobalConference−Declaration.pdf.


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that comprise peaceful melodies of the twenty-firstcentury and beyond. Harmonious melodies of so-cial, individual and anthropological metamorpho-sis, which will be founded in the transhumanistic-polyphonic basis to achieve a new human stage: morealtruistic and environmentally sustainable.

There are not doubts the world-society must de-velop new multidimensional synergies of glocal natureto achieve the future millennium goals performanceof the post-2015 Development Agenda of the UnitedNations, because they are systemic, interconnectedand interdependent targets: just like our own neuralconnections in our brains. Consequently, we mustcontextualize the goals through a cosmodern con-sciousness, based on the poly-logical tri-identity ofthe individual-society-species, to identify the world-society as an integrated whole, and not as the sum oftheir parts dissociated from each other. An epistemo-logical, political, educational, and spiritual change,which transdisciplinary, transpolitical, transculturaland transreligious approach is simultaneously basedon plurality and unity of currents planetary settingemergency of knowledge society, which correspondsto the common-responsibility of everyone with ev-erything. Therefore, humanity must promote neweducational networks of altruistic cooperation in theCST, symbolizing a symphonic orchestra that dis-seminator of world peace. The Internet is not justanother variable of the famous Human DevelopmentIndex, but it is an emerging element which allowspeople to restructure and reformulate the complexityof global problems presents in the dawn of the thirdmillennium.

It is necessary, then, that GCE proposed by UN-ESCO creates right now a global education strategyin the CSP which acts as a transcultural and transna-tional tri-identitary pattern. Drawing a parallel withthe past, GCE has to use CST with the same poten-tiality that Protestant community used the printer torestructure the sacral ideas in the sixteenth century,because the CST symbolizes an authentic transdemo-cratic universe to propose creative reflections thatsuppose effective solutions in this historic conjunc-ture that Edgar Morin [12] called as “the stone ageof planetary civilization”. Therefore, the concept ofConstellation of Twinned NGOs-Schools will have tobe interpreted as a prehistoric tool for the planetarycivilization can begin to write in conjunction theirtranshistory during this new millennium. History ismade by all of us, and for that reason we all have to

write it together and without cultural hierarchies inspace-time. Cyber-Space-Time represent, effectively,the propitious level of Reality to develop the cosmod-ern paradigm based in the acceptance, understandingand superposition of cultural diversity.

It means, in essence, the reconceptualization ofschools in their social function as psychologicalbuilders of the future generations citizens. For this,we would have to empower schools, saving them fromacademic drift and moving them into a global so-cial reality, where 40,000 people die every day fromcause stemming from extreme poverty. Therefore,our proposal of Constellation of Twinned NGOs-Schools has the intentionality to help and expandthe open horizon of GCE proposed by UNESCO,with the aim to create and develop altruistic educa-tional projects of cooperation in all the corners ofthe Earth-Homeland.

How can we create universal values if the war isreduced to video-games? What is the sense to teachdifferent and sparse concepts in schools if there arestill people who are literally dying every second andwho need the help of all of us?

Given the above, we must reflect and becomingaware of the responsibility to build, today and tomor-row’s society. A world-society should be transnation-ally organized, in peaceful and non-violent ways,as a true symphony orchestra of interconnectedgalaxies-schools, because on them will depend thereal political-educational praxis transformation ofthe world. Therefore, it is necessary to foresee thefuture to be ready when it arrives, because thereare not doubts that quantum computers, ArtificialIntelligence, nano-technology, contact lens with in-ternet access, the genetic mutation of DNA, andtravels in space will radically change our habits in ashort period of time: contextualizing mankind in thecosmodern paradigm. Maybe it could be a good ideato start changing the reference system comprisingthe idea that current world-society is not a gift fromour parents, but a loan from our sons and daughters.And what will future generations think about theirparents and grandparents if we do not act today andwe do not do everything in our hands to improveand safeguard the world-society?

References

[1] Collado, J. 2013a. Constellation of TwinnedNGOs-Schools: A Symphony of In-


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terpersonal Solidarity. Retrieved fromhttp://www.globaleducationmagazine.com/constellation-twinned-ngos-schools-symphonyinterpersonal-solidarity/, accessed March 20, 2014.

[2] Galeffi, D. A., 2001. O ser-sendo da Filosofia. Sal-vador de Bahia, Edufba.

[3] Nicolescu, B., 2014. From Modernity to Cosmoder-nity. Science, Culture, and Spirituality. State Uni-versity of New York Press.

[4] Galeffi, D. A., 2013a. Etica e Complexidade: AEmergncia Trietica Planetaria. Chapter of book at“Grupo de Etica da Academia de Ciencias da Bahia.Salvador: Academia de Ciencias da Bahia”.

[5] Morin, E., 2003b. O Mtodo I – A Natureza da Na-tureza. Porto Alegre, Editorial Sulina.

[6] Morin, E., 2001. O Metodo 2 – A Vida da Vida.Porto Alegre, Editorial Sulina.

[7] Morin, E., 2002a. O Metodo 3 – O Conhecimentodo Conhecimento. Porto Alegre, Editorial Sulina.

[8] Morin, E., 2002b. O Metodo 4 As ideias: habitat,vida, costumes, organizacao. Porto Alegre, EditorialSulina.

[9] Morin, E., 2002c. O Mtodo 5 A humanidade dahumanidade: a identidade humana. Porto Alegre,Editorial Sulina.

[10] Morin, E., 2005a. O Mtodo 6 A Etica. Porto Alegre,Editorial Sulina.

[11] UNESCO. Global Citizenship Edu-cation: An Emerging Perspective.Bangkok, Thailand, 2013. Retrieved fromhttp://unesdoc.unesco.org/images/0022/002241/224115e.pdf, accessed March 20, 2014.

[12] Morin, E, & Ciurana, E-R, & Motta, R., 2003 Ed-ucar na era planetria. O pensamento complexo como Metodo de aprendizagem no erro e na incertezahumana. Sao Paulo: Cortez.

[13] Talbot, M, 2011. The Holographic Universe: TheRevolutionary Theory of Reality. New York, HarperPerennial, Reprint edition.

[14] Morin, E., 2011. La Vıa. Para el futuro de la hu-manidad. Barcelona, Paids.

[15] Nicolescu, B, 2010. Methodology ofTransdisciplinarity- Levels of Reality, Logicof the Included Middle and Complexity. EnTransdisciplinary Journal of Engineering & Science.Vol. 1, TheATLAS, pp. 17-32.

[16] Collado, J; & Galeffi, D. A., 2012a. EducacionGlobal: un marco terico-epistemologico complejoy transdisciplinar para una educacin filantrpica yplanetaria. Communication presented at “VI ForumInternacional de innovacion y creatividad” in theUniversity of Barcelona, Spain.

[17] Lupasco, S., 1994. O Homem e suas Tres Eticas.Translated by Armando Pereira da Silva. Lisboa:Instituto Piaget.

[18] Nicolescu, B, 2002. Fundamentos metodologicos parao estudo transcultural e transreligioso. In SOMMER-MAN, A. et al. Educacao e Transdisciplinaridade II.Sao Paulo, Triom. p. 45-70.

[19] 19. Galeffi, D.A. 2013b. Anticoncepaode Ensino de Filosofia para a EducacaoBsica Global: a Aprendizagem FilosoficaDialogica Transdisciplinar. Retrieved fromhttp://www.globaleducationmagazine.com/anticoncepcao-de-ensino-de-filosofia-para-educacaobasica-global-aprendizagem-filosofica-dialogicatransdisciplinar/, accessed March 20, 2014.

[20] Collado, J; & Galeffi, D. A., 2012c. A metodologiaconstrutivista da Educaao Global para alcanar umaaprendizagem significativa na cidadania do sculoXXI. Communication presented at “IV EncontroNacional de Aprendizagem Significativa do InstitutoOswaldo Cruz”, Federal University of Rio Grandedo Sul and the University of Pernambuco. Garahuns(Brazil). ISSN 2237-0129.

[21] Delors, J. (coord.). 1999. Educaao: Um Tesouro aDescobrir. Reporter for UNESCO from the Inter-national Commission about Education for the 21stcentury.

[22] Nicolescu, B, 2008a. O Manifesto da Transdisci-plinaridade. So Paulo, TRIOM.

[23] Collado, J., 2013d. The Planetary Cybernetic In-telligence: A Transhumanist and TransculturalDemocratic Territory. Retrieved from http://www.-globaleducationmagazine.com/planetary-cybernetic-intelligence-transhumanist-transcultural-democratic- territory/, accessed March 20, 2014.


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About the Authors

Javier Collado Ruano is Phd Candidate in Dissemi-nation of Knowledge by the Federal University of Bahia(Brazil) and PhD Candidate in Philosophy by the Univer-sity of Salamanca (Spain). He studied a Master degree inEducation at University of Seville (Spain). Graduate inHistory at the University of Valencia (Spain), with special-ization in International Relations and Archeology at Uni-versita degli Studi di Palermo (Italy). He has a keen inter-est in Transdisciplinarity, Global Citizenship Education,Cosmodernity, and Worldlogy. He also worked as Interna-tional Volunteer Teacher at the University of Piura (Peru).He is Director of edition at Global Education Magazine(www.globaleducationmagazine.com) and NGO Presidentat Education for Life (www.educarparavivir.com).

[email protected]

Dr. Dante Augusto Galeffi is a Brazilian philosopherin the Faculty of Education at the Federal University ofBahia (Brazil). Professor at the PhD program in Dissem-ination of Knowledge by the University of Bahia. He hasPhD in Education by the Federal University of Bahia.Master degree and Graduation in Architecture. He is spe-cially interested in philosophy, philosophy of education,epistemology, phenomenology, hermeneutic, transdisci-plinarity education, and ethics. He is also Coordinator inthe research group of complexity and transdisciplinarity.He is also member in the Council of Edition at Global Ed-ucation Magazine (www.globaleducationmagazine.com),[email protected]

Dr. Roberto Inacio Leon Ponczek is a Brazilianphysicist in the Faculty of Education at the Federal Uni-

versity of Bahia (Brazil). He is Professor at the PhD pro-gram in Dissemination of Knowledge by the University ofBahia. He is PhD in Education by the Federal Universityof Bahia. Master degree and Graduation in Physics bythe Catholic University of Rio de Janeiro. He is speciallyinterested in the philosophy of Spinoza and relativityof Einstein. He is Coordinator in the Research group“Quantum Phenomenology and Intersubjectivity in whichseeks to extend the philosophical concepts of quantumtheory for the humanities sciences”. He is also memberin the Council of Edition at Global Education Magazine(www.globaleducationmagazine.com), [email protected]


Vol. 5, pp. 21-34, (December, 2014)

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