Complex Networks and The Global Middle Ages

This post contains an MA essay that touches on transdisciplinarity, through arguing Indian Ocean trade networks can be seen as complex.

Introduction

It is becoming increasingly common to think of the Middle Ages as global. The fact that Past and Present dedicated an entire issue to the topic in 2018 (Holmes & Standen, 2018) shows how popular an approach it is becoming. Two concepts and structures often invoked when analysing the Global Middle Ages are the idea of a ‘world system’ and also networks (Abu-Lughod, 1991) (Shepard, 2018). This paper shall analyse the extent to which these two concepts can engage in meaningful dialogue with each other. In particular, it will look at if complex network theory can alter our understanding of the medieval world system. It will do this by looking at if a network of the Indian Ocean world compiled by the author can be described as complex. A network is a series of nodes connected by edges, the features that make a network complex will be explained in the results section. This is not the first paper to apply complex network theory to the Middle Ages, Sindbaek (2007) has applied it successfully to the Viking world. However, this shall be the first attempt to apply it to the early medieval Indian Ocean world. The central thrust behind this paper is that if we can talk of the early medieval Viking and Indian Ocean worlds as both complex, then can we talk about the world system in its entirety as a complex system? The idea of a ‘world system’ was first introduced to the Middle Ages by Abu-Lughod (1991). It describes how the world is connected through different interacting circuits and parts forming a system of exchange. For Abu-Lughod, this system emerged in the thirteenth century, but as will become clear it was present much earlier. Some authors have hinted at the possibility of the medieval world system being viewed as a complex, Dudbridge (2018, pp. 314-315) raises the possibility of using systems biology to understand the world system. However, no systematic attempt has been made to fully analyse the possibility of making a connection between complex network theory and the medieval world system. This paper shall attempt to do this.

It will do this in three sections. The first section will outline the methodology employed for this essay, it will look at how the network analysis was carried out and will examine its limitations. The second section will include the results of the analysis and will examine if the compiled network can be described as a complex network. The final section shall discuss the implications of the results for understanding the world system. The essay shall conclude with a radical call for transdisciplinarity to increase our understanding of the world system.

Methodology

It is now necessary to outline how the network analysis was conducted. The data was collected from five articles. These were chosen through a search of Web of Science using the terms ‘medieval Indian Ocean trade’ and ‘medieval Indian Ocean world.’ Some articles were filtered out and not chosen for data entry. This was usually because they did not fit the temporal limits of the essay, 500-1000, or because they were irrelevant to the topic. It should highlighted that this study is only an preliminary endeavour and so should not be considered comprehensive. Further research will need to be conducted to verify the findings of this essay. The data was entered into Microsoft Excel (Microsoft, 2021). It was put into a nodes table, with each node representing a location from the article, and a source-target table which had the connections between the different places. Appendix A lists the locations in the network and the articles they were taken from. A connection was established if a location shared archaeological material with another. If an article cited literary evidence this was ignored. This is primarily an archaeological paper. Once the tables were complete the data was imported into Gephi (The Gephi Consortium, 2017). Gephi is a network visualisation and analysis computer programme. The statistics used in the results section of this essay derived from this programme. There were a total of 54 nodes in the network and 112 edges. Figure 1 shows the network compiled by the above methodology. Having outlined the methodology of this paper, it is now necessary to proceed and list more limitations of this essay.

Figure 1: Screenshot of Network (Data from author’s own work)

There are two types of limiting factors with regards to what this study can tell us. The first concerns the limitations of the network analysis itself. One limitation is the fact that this essay only contains data from 500-1000. This temporal framework was chosen for two reasons. Firstly, to make sure sites which are from different parts of medieval era are not erroneously seen as connected when in fact they are from a different time. Secondly, to allow a more direct comparison with Sindbaek’s (2007) study of how complex networks apply to the early medieval Northern Europe. A second factor to consider is that some of the nodes are more vague than others. Some articles offered specific locations such as ‘Unguja Ukuu’, while others were more broad and named modern countries such as ‘China’ and ‘India’. The latter were still included in the essay, as to avoid missing too many connections. A further factor to consider is that a connection between two places does not mean they had constant or instantaneous contact. Travel between different parts of the Indian Ocean, even in the later twelfth and thirteenth centuries, could take up to six months (Abu Lughod, 1991, p. 16). Finally, the network created for this essay is static, the data was not precise enough to create a dynamic graph. This makes it harder to analyse change over time. With the limitations of the network analysis considered, it is now worth considering some of the limitations of the material evidence.

The first factor to consider, with regards to the evidence, is that the material presented here only represents the movement of physical material objects. It does not consider how ideas spread across the Indian Ocean or how ideas are connected to objects. Secondly, we must also accept the fact that the presence of evidence in two sites does not necessarily mean that two places are connected. It does, however, indicate an increased likelihood of them being connected or at least that they were part of the same system of exchange. Finally, the evidence used in this essay derives from a variety of material forms, including, but not limited to, ceramics, glass and ship materials. There is not space here to go into depth about each evidence type here, but it is hoped the last two paragraphs have raised some of the associated methodological and evidence-based issues that limited this study. This finishes the methodology section of the essay.

Results

Having outlined the methodology of the essay and the pertinent limitations, the paper will now proceed to present the results of the network analysis. It will do this in four subsections which will cover different features of complex networks. Each subsection will examine if the compiled network of the Indian Ocean has these features. This will help to reveal if the early medieval Indian Ocean can be seen as complex and subsequently, in the discussion section, help us to analyse whether the world system can be described as complex.

The first feature complex networks are generally considered to have is a ‘small world’ effect. A ‘small world’ effect refers to the fact that there is generally a small path between any two nodes (Albert & Barabasi, 2002, p. 2) (Newman, 2003, p. 181) (Strogatz, 2001, p. 278). The most famous example derives from the concept of ‘six degrees of separation’. This idea suggests that there is on average people are separated from each other by six people. Meanwhile, Barabasi (2002, pp. 34-39) has suggested there are on average nineteenth degrees of separation between web pages. There are several statistics which help us to identify if the Indian Ocean world can be seen as a ‘small world’ like the World Wide Web or social contacts. The first is the average path length. This was 2.7330538085255065. This is far lower than 6 or 19 and so it is fair to say that the network in this study can be described as having a ‘small world’ effect. Further evidence confirms this. The closeness centrality of each node, which calculates the distance from a giving starting node to all other nodes in the network, is shown in figure 2. The x-axis displays the distance to all other nodes in the network for each node, whereas the y-axis shows the number of nodes with a particular distance. The closeness centrality for each node is between 0 and 1 indicating that there is on average less than one connection between one node to all other nodes in the network. This shows that the data has a ‘small world’ effect. To summarise, it is clear from this that the Indian Ocean was a ‘small world’ and that it has at least one feature of a complex network. However, it remains to be seen if it has the other features complex networks have.

Figure 2: Closeness Centrality Distribution (Data from author’s own work)

The second feature that complex networks tend to have is clustering. This is the tendency for nodes to form into split groups or as Newman (2003, p 183.) puts it the friend of your friend is likely to be your friend. The first statistic worth analysing is the average clustering coefficient. This metric is on a scale of 0 to 1, with a higher score indicating that individuals tend to be found in groups. The average clustering coefficient for the network was 0.425. This seems to indicate that clustering is not that apparent in the network and raises questions about the Indian Ocean world having this characteristic of a complex network. However, two pieces of evidence suggest that the average clustering coefficient does not tell the whole story. The first is the number of triangles in the network which was 52. This statistic indicates the extent nodes form into groups of 3, in which each node is connected to every other node. The score presented here suggests there are a high amount of communities in the network and is therefore evidence of clustering. A modularity algorithm (Blondel, Guillaume, Lambiotte & Lefebvre, 2008) was also ran on the network. This detected a different number of communities to the triangle measurement. Overall, it identified a total of six communities. Figure 3 displays each community in a different colour. While 6 communities does not seem much, we must remember that there are 54 nodes in the network and so there is around 9 people per group. Small group sizes, such as these, indicate the presence of clustering in the network, even if the average clustering coefficient seems at odd with this. Furthermore, it is possible that the average clustering coefficient is only so low because of the high degree of connectivity in the network, which itself is a sign of a complex network. Regardless, it can be said tentatively that there is evidence of clustering in the network and that it has this feature of complexity.

Figure 3: Modularity Class of Nodes (Data from author’s own work)

The third feature that complex networks have is that the degree distribution (how many edges a node has) tends to follow a power-law (Barabasi & Albert 1999). Networks with such a feature are called scale-free (Strogatz, 2001, p. 214). In such networks, there tend to be some nodes which are more highly connected than others. Figure 4 shows the degree distribution of the Indian Ocean network. The x-axis represents the degree of nodes, whereas the y-axis indicates the count of nodes with a particular degree. As the data shows, there are 16 nodes with a degree of 1, whereas there are only 3 nodes with a degree of 7 and 1 node with a degree of 22. Overall, there does seem to be some nodes which are more highly connected than others. The graph also shows a decay, which is central to it being scale free, there seem to be a few nodes with a high degree and many with a low degree. Nevertheless, a comparison of figure 4 and figure 5 complicates the issue. Figure 5 portrays four real world networks. In figure 5 we see the decay for each graph is more steady than in figure 4. In figure 4, we also see a sudden drop from 15 nodes having a degree of 2 to 2 nodes having a degree of 3. This decline is much more rapid than in other networks which are termed complex (see figure 5). Furthermore, the count of nodes also increases again for having a degree of 4 and 5. There were five nodes with a degree of 4 and 5. This increase goes against the continuous decline we see in the real world networks of figure 5. This would seem to indicate that the degree distribution of the network is only partly scale-free and that there are some anomalous results in the network. Nevertheless, there does seem to be a general decline in figure 4, even if it is not straight forward. It should also be noted that the scale-free property is common but not universal to complex networks (Strogatz, 2001, p. 219). With this and the general decay in the results took into consideration, it appears that would be wrong to dismiss the possibility of the network being complex based on the data.

Figure 4: Degree Distribution of Network (Data from author’s own work)

Figure 5: Degree Distributions of Real World Networks (Strogatz, 2001, p. 273)

The final feature complex networks tend to have relates to their robustness against attacks. Many complex systems display a degree of tolerance against errors, if the attacks are random. Meanwhile, if the attack is targeted at the hubs (the most connected nodes) the network tends to be vulnerable (Albert & Barabasi, 2002, p. 44). To analyse whether the Indian Ocean network has these features, this paper will use the technique of removing nodes randomly and then compare this to taking them away based on their centrality measures (Iyer, Killingback, Sundaram & Wang, 2013). Figure 6 shows what happened when five nodes were removed randomly. A glance at the figure reveals that for the most part the graph remained highly connected. There was only one community that was completely isolated from the rest of the network (see bottom of figure). This indicates, for the most part, that the network displays resilience against random attacks, The next step in examining the network’s robustness was to remove five of the most prominent nodes. The five nodes with the highest closeness centrality were chosen to be removed. This simulates the removal of the hubs of the network. Figure 7 shows the network with the key nodes removed. In comparison to the results from figure 6, it is clear that many more nodes are isolated and cut off from the main network. This indicates that the network has the robustness characteristic of complex networks- a strong defence against random attacks, but a weakness against attacks on the hubs. Therefore, the network has another feature that complex networks have.

Figure 6: Graph with Random Node Removal (Data from author’s own work)

Figure 7: Graph with Selective Node Removal (Data from author’s own work) Discussion

The network compiled for this essay displays the four main features of complex networks suggesting that the Indian Ocean can be seen as a complex network. This section will examine how these four features of a complex network alter our understanding of the world system. However, it is first necessary to establish a connection between the Indian Ocean network and the world system. The way to do this is to remphasise Sindbaek (2007) has already proven the Northern Europe can be seen as a complex network. This, alongside with the Indian Ocean being seen as a complex network, suggests a good part of the early medieval world can be seen as complex. Critics could raise that there might have existed two isolated complex networks rather than a single unified world system. However, when we take into consideration that world systems theory allows for different circuits or spheres that overlap with each other the possibility of a single world system with complex features seems more plausbile. Abu-Lughod (1991, p. 33) with reference to a later timeframe, divides the world system into three main parts: Western Europe, the Middle East and the Far East We can do the same for the early medieval world and suggest Northern Europe and the Indian Ocean formed different circuits of the same world system. To phrase it differently, there existed a network of networks. This does not mean the Indian Ocean and Northern Europe were directly connected, but it does suggest that what happened in one of these spheres might have had direct cosequences in another. As Abu-Lughod (1991, p. 32), puts it ‘no world system is global, in the sense that all parts articulate evenly with one another.’ Nevertheless, there were also a number of nodes in the netwok, such as Fusat and Antioch, which suggest the connections the Indian Ocean had went beyond its own sphere, even if the majority of connections took place within its own limits. Further research could confirm these findings, the study of different parts of the Africa and Eurasia and their connections, could make the presence of a world system more clear. This would especially be true if there was an emphasis on transconintental connections. Regardless, it now seems plausbile to put forward a pleminary thesis that there was an early medieval world system and that it was complex.

With a connection between the complex networks and the world system established, it remains to see how the features of a complex network might alter our understanding of the world system. The first feature to discuss is the ‘small world’ effect. Different spheres of the world system likely had, as Sindbaek (2007, p. 61) and this paper have proven, a ‘small world’ effect. The Indian Ocean and Northern Europe were both small worlds. This would seem to indicate that different spheres of the world system had high levels of connectivity within them, even if there were not many connections between different spheres. This emphasises the importance of viewing the world system as composed of different parts as Abu-Lughod (1991, p. 33) and Beaujard and Fee (2005, p. 43) have suggested.

The presence of clustering in the Indian Ocean and Viking world networks further emphasise the need to view the world system as composed of many small groups forming a wider system. Much of the network, even within spheres, was clustered. Therefore, like above, we need to stop thinking of the world system as distant parts connecting instantaneously, but to view it as an intricate web of smaller pieces joining together to form a wider system. This again highlights the need to view the world system as smaller pieces joining together.

The last two features that needs to be discussed is degree distribution and robustness. The Indian Ocean network had a few nodes with really high connections and many with few connections. This suggests we need to view the world system as composed of hubs facilitating connections between different parts of the world. The implications of this are clear, if the hubs were attacked, then the connections between different parts of the world system would mostly fail. The early medieval world system was therefore vulnerable if a certain city or location that was key was attacked or cut off by other means. Nevertheless, random attacks would not have harmed it much. Regardless, the levels of robustness the world system had is now clear.

To summarise, the Indian Ocean network and Sindbaek’s (2007) Viking network clarify our understanding of the world system in several ways. Firstly, they remphasise the need to view it as composed of many small interwoven pieces. Secondly, they highlight the general robustness of the world system, even if it was vulnerable to attacks on its hubs. These are the two main ways in which complex network theory alters our understanding of the world system.

Conclusion


This paper has proven that the Indian Ocean from 500-1000 was a complex network and consequentially shown that the world system from this period also displayed features of complexity. It did this in three sections. The first introduced the methodology of the essay, in particular it discussed how the network analysis was carried out and highligted some of the limitations of the essay. The second section looked at the results of the network analysis, it concluded that the Indian Ocean network mostly had features of a complex network. The final section took forward these findings and suggested how they might alter our understanding of the world system.

However, this project is just the beginning. Further research is needed. More parts of the world need analysing and transphere analysis needs to be conducted. Furthermore, there are many complex networks in the world, not just systems of exchange. Cells are complex networks of chemicals, the Internet is a complex network of computers and routers. Likewise, the movie industry is a complex network of actors, while language is a network of words (Albert & Barabasi, 2002, pp. 49-54). A radical transdisciplinary approach is therefore required to increase our understanding of the world system, as it shares many of the same features as networks from other disciplines. This paper therefore ends with a call to arms to break disciplinary boundaries, so we might increase our understanding of the world system. As we now know the early medieval world system was complex, we need to see how other disciplines might inform our discussion of it. Regardless, this paper has proven that the early medieval Indian Ocean was a complex system and, along with the work of Sindbaek (2007), has shown that the medieval world system itself was a complex network, even if further research is needed to verify the findings of this preliminary study.

Appendix A: List of Sites and Articles They Were Taken From

Tumbe(LaViolette and Fleisher, 2013)
Manda(LaViolette and Fleisher, 2013)
Unguja Ukuu(LaViolette and Fleisher, 2013) (Flecker, 2001) (Pollard and Kinyera, 2017)
Kilwa(LaViolette and Fleisher, 2013) (Pollard and Kinyera,2017)
Shanga(LaViolette and Fleisher, 2013)
Sasanian- Islamic(LaViolette and Fleisher, 2013) (Pollard and Kinyera, 2017)
Siraf(LaViolette and Fleisher, 2013) (Flecker, 2001) (Pollard and Kinyera, 2017)
China(LaViolette and Fleisher, 2013) (Flecker, 2001)
Comoros(LaViolette and Fleisher, 2013) (Flecker, 2001)
Belitung(Flecker, 2001)
Changsha(Flecker, 2001)
Yue(Flecker, 2001)
India(Flecker, 2001)
Yangzhou(Flecker, 2001)
Southeast Asia(Flecker, 2001)
Sri Lanka(Flecker, 2001)
Indus Valley(Flecker, 2001)
Persian Gulf(Flecker, 2001)
Red Sea(Flecker, 2001)
Samarra(Flecker, 2001)
Nishur(Flecker, 2001)
Fusat(Flecker, 2001) (Pollard and Kinyera, 2017)
Antioch(Flecker, 2001)
Sohar(Flecker, 2001)
Palembang(Flecker, 2001)
Prambanan Temple(Flecker, 2001)
Laem Pho(Flecker, 2001)
Ko Kho Khao(Flecker, 2001)
Bagamoyo(Pollard and Kinyera, 2017)
Aydhab(Pollard and Kinyera, 2017)
Chibuene(Pollard and Kinyera, 2017) (Pollard, Duarte and Duarte, 2018)
Lamu(Pollard and Kinyera, 2017)
Madagascar(Pollard and Kinyera, 2017)
Kharg Island(Pollard and Kinyera, 2017)
Fukuchani(Pollard and Kinyera, 2017)
Ras Hufan (Pollard and Kinyera, 2017)
Egypt(Pollard and Kinyera, 2017)
Susa(Pollard and Kinyera, 2017)
Tell Abu Sarifa(Pollard and Kinyera, 2017)
Zimbabwe(Pollard and Kinyera, 2017)
Botswana(Pollard and Kinyera, 2017)
South Africa(Pollard and Kinyera, 2017)
Maganbani(Pollard and Kinyera, 2017)
Kaole Village(Pollard and Kinyera, 2017)
Mso Bay(Pollard and Kinyera, 2017)
Mikumbi(Pollard and Kinyera, 2017)
Jiwe la Jahazi(Pollard and Kinyera, 2017)
Namakuli(Pollard, Duarte and Duarte, 2018)
Nhanluqui(Pollard, Duarte and Duarte, 2018)
Manda(Zhao, 2015)
Fanchang(Zhao, 2015)
Dembeni(Zhao, 2015)
Mogadishu(Zhao, 2015)
Mteza(Zhao, 2015)

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Review: ‘The Hidden Third’ by Basarab Nicolescu

This review is a post about transdisciplinarity and its various manifestations in the poetic theorems of Basarab Nicolescu titled ‘The Hidden Third’. Transdisciplinarity, in the Nicolescu sense, consists of several layers that challenge our normal way of thinking. I hope to evoke some of the complexity of his thought through this exploratory post.

Transdisciplinarity means to ‘go above and beyond’ disciplinary and institutional boundaries to tackle complex problems through creating a holistic solution. The most obvious way in which Nicolescu is transdisciplinary is that this text is poetic, metaphysical and even scientific. Perhaps, that poetry can be philosophical is not the most controversial theory, for example the Argentine poet Roberto Juarroz (1992) often tackles metaphysics:

The poem is always celebration because it is always the extreme intensity of a chunk of the world.

(Juarroz 1992)

Juarroz and indeed Nicolescu are meta-poetic, they write poetry about poetry. But their poetry is always philosophical. Nicolescu crosses poetry with science in particular, with a focus on quantum physics. He writes:

Is the quantum imagination a unique example of the poetic imagination or the poetic imagination a unique example of the quantum imagination? There is, as always, a third possibility: the poetic imagination is none other than the quantum imagination

(Nicolescu, 2016)

What we have here is Nicolescu at his transdisciplinary finest, he is essentially questioning which has primacy, the poetic or quantum before deciding that they are one and the same. This is not the only instance of this form of transdisciplinarity, he later says:

Poetry is the highest quantum approach in the world. Quantum mechanics depicts the mechanics of the universe, whereas poetry reveals its dynamic secrets

(Nicolescu, 2016)

I could go on giving examples of this combination of poetry and physics, yet there is a further point which needs to elaborated from the meta-poetic scientific, namely that creativity plays a pivotal role in not only science, but also in transdisciplinarity. This is evident in (Guyotte, et al. 2014), who describe the intersections of art and science in the Transdisciplinary Design Studio, which tackled complex issues, like water ethics through artistic displays and scientific research. Art and science are not separate, they can both tackle problems through creative thinking and creative making. To elaborate this point, I draw on two medieval thinkers who tackle craft and metaphysics; Alan of Lille and Bernardus Silvestris. Alan of Lille (1200s) writes about how Nature (an allegorisation) tries to create the perfect man with all flaws removed, along the way we hear metaphors of craft such as ‘ ‘the divine mind imprinted form on things and shape on the universe’. We even have a section where Alan compares painting to creation, he writes painting ‘turns the shadows of things into things and changes every lie to truth’. Bernardus Silvestris in his Comsographia similarly tackles medieval science, metaphysics and craft. Silvestris’ (1100s) work describes the creation of the world and man, for example it says ‘quicken what is inert, control what moves at random, impose shape and bestow splendor’ on matter. This gives an indication that even since the medieval period, that science, philosophy and art have not only been linked but also have tackled questions that intrigue and present themselves to us, through creativity (in thinking and making, even if just metaphorical in the latter instance). Transdisciplinarity is therefore not new, yet Nicolescu is aware of his heritage, for example he describes the Late Antique thinker John of the Ladder and his multiple levels of being and how these relate to his idea of multiple levels of reality (Nicolescu, 2012).

This idea of levels of reality is crucial to Nicolescu’s thought and features in the The Hidden Third. For example, he writes:

Each level of reality is associated with a very specific local causality. Thus miracles become possible, if not very probable.

(Nicolescu, 2016)

The Hidden Third does not provide the best exposition of the multiple levels of reality, its metaphysical and transdisciplinary genius lies elsewhere (the other themes mentioned in this review). Instead, we find his logical axioms elsewhere. He (Nicolescu, 2006) describes them as:

  1. The ontological axiom: There are many levels of reality and perception.
  2. The logical axiom: passing from one reality to another is insured by the included middle (the hidden third).
  3. The complexity axiom: the totality of all levels is a complex structure.

Of course, these themes are not absent in The Hidden Third, they are presented in a more eloquent yet less precise manner. Perhaps, this is the intention because of the importance of ambiguity implied by The Hidden Third. Nicolescu writes.

The so current confusion between the included middle and ambiguity is engendered by the infinite ambiguity of the binary thought.

(Nicolescu, 2016)

The Hidden Third is neither present nor absent, for example Nicolescu states

Echoes at all level of reality- the birth of the hidden third.’

(Nicolescu, 2016)

The Hidden Third is what connects realities (and I take disciplines as well to be levels of reality). When we observe a reality the presence of others ‘haunts’ it due to the power of the Third. Nicolescu’s transdisciplinarity is thus very metaphysical it presents axioms which describe reality, before discussing the role of The Hidden Third. Contrast this to the epistemic transdisciplinarity of Nowotny, Scott and Gibbons (2003) They present multiple propositions under what they call ‘Mode 2’ science. For them, knowledge is distributed amongst people that are outside the university as well as in, peers go beyond just the academic communities to a larger stakeholder group, knowledge is also applied to new contexts and the research process is characterised by dialogue between researchers and subjects. This gives an idea of some of the differences between different approaches to transdisciplinarity.

Nicolescu’s transdisciplinary metaphysics goes beyond the levels of reality and The Hidden Third. He also has a philosophy of movement. In particular, he looks at energy and its movements throughout reality. He states

Energy is a unifying concept: information is a coded form of energy, whereas substance is its visible condensation, which is why any distinction between material and immaterial only rests upon terminological confusion.

(Nicolescu, 2016)

This approach is in contrast to DeLanda’s philosophy of energy. DeLanda argues for a materialism (DeLanda, 2017). In which there are are equilibriums and steady states (despite the presence of change over time). Nicolescu argues

True movement is energy.

(Nicolescu, 2016)

And:

The uselessness of the notion of object: the object is merely a local configuration of energy.

(Nicolescu, 2016)

It seems that energy, for Nicolescu, occupies a more central place, in the constitution of the world than the more steady-energy theory of DeLanda. Energy seems to be another form of transdisciplinarity for Nicolescu because it is ‘omnipresent’ (Nicolescu, 2016) Perhaps, then it is better to compare energy with the ‘Dao’ in Daoism, rather than DeLanda’s philosophy of energy. The Dao flows through all things. The Zhuangzi (no date), an anicent Chinese Text, describes it: ‘ail-embracing and nonpartisan, unstrained and unbiased, unhesitating but without any fixed direction, going forth to things without secondary considerations, ignoring all calculations, uninvolved in any schemes of knowledge, choicelessly moving along with things: these were aspects of the ancient art of the Course (Dao).’ This is perhaps more in alignment with what Nicolescu is thinking, especially with regards to it unifying the mental and the physical.

Yet, for him, there is a further unifying force in the universe, consciousness and it is in this guisethat we find a theology. He states:

There’s a favourable direction for our cosmos: one leading towards a densification of energy, towards unity in diversity, towards an increase in consciousness.

(Nicolescu, 2016)

Nicolescu seems to believe that consciousness will increase, he also says:


The great cosmic unification ought to begin with a very tiny unification that of man himself.

(Nicolescu, 2016)

This language reminds of Olaf Stapledon’s science-fiction novel Starmaker (Stapledon, 1937) in which a man goes on cosmic journey through space and gradually witnesses increases in telepathic consciousness in worlds, galaxies and stars before finally a cosmic mind is formed. Nicolescu seems to be indicating such a ‘unification’ which would start with ‘man himself’. Why is this important, because it highlights Nicolescu’s transdisciplinarity is spiritual, as well as scientific, he sees no problem accommodating these together in his account. The Cosmic mind, like in Starmaker, is separate to God, though God’s presence is certainly felt in the universe.. In fact, Nicolescu dedicates an entire chapter in The Hidden Third to God/Gods. Therefore, he leaves room for a more elaborate theology.

Having explored the various forms in which transdisciplinarity emerges in Nicolescu’s thought, I want to now end by focusing on what he actually says about it in The Hidden Third on a more straight-to-the-point fashion. He argues:

The transdisciplinary era will be an era of translators- those who translate what happens at another level of reality into our own macrophysical language.

(Nicolescu, 2016)

And:

Transdisciplinarity is threatened by premature death: becoming a discipline

(Nicolescu, 2016)

(Nicolescu, 2016)

The first quote implies that the researcher will have to translate various disciplinary languages to create a holistic account. The second implies a danger, but I believe a methodology is a necessary. It may be true theorising about transdisciplinarity is a risk, but it is an inevitable risk that has to be taken.

The Hidden Third is about transdisciplinarity, though it emerges in several ways; such as in creativity, energy and consciousness. This collection of poetic theorems a a joy to read and really challenges the way you think. I therefore end with a recommendation, read it with interest and avoid trepidation, it will certainly challenge the way you think.

Bibliography:

Alan of Lille, Anticlaudianus in Alan of Lille: Anticlaudianus or The Good and Perfect Man translated by James. J Sheridan. Toronto: Pontifical Institute of Medieval Studies, 1973.

Bernardus Silvestris, Cosmographia in Poetic Works: Bernardus Silvestris translated by Winthrop Wetherbee. Cambridge: Harvard University Press, 2015.

DeLanda, Manuel. “The Philosophy of Energy.” (2017). Accessed at https://www.researchgate.net/profile/Manuel-Delanda/publication/310644943_The_Philosophy_of_Energy/links/5834911f08ae138f1c0d7d72/The-Philosophy-of-Energy.pdf on 17?07/2022.

Guyotte, Kelly W., Nicki D. Sochhacka, Tracie E. Costantino, Joachim Walther, and Nadia N. Kellam. “STEAM as social practice: Cultivating creativity in transdisciplinary spaces.” Art Education 67, no. 6 (2014): 12-19.

Juarroz, Roberto. Vertical Poetry: Recent Poems translated by Mary Chow. Fredonia: White Pine Press, 1992.

Nicolescu, Basarab. The Hidden Third translated by William Garvin. New York: Quantum Prose, 2016.

Nicolescu, Basarab. “Transdisciplinarity: the hidden third, between the subject and the object.” Human and Social Studies 01 (2012): 13-28.

Nicolescu, Basarab. “Transdisciplinarity: past, present and future.” In Congresso Mundial de, pp. 1-24. 2006.

Nowotny, Helga, Peter Scorr, and Michael Gibbons. “INTRODUCTION: ‘Mode 2’ Revisited: The New Production of Knowledge.” Minerva 41, no. 3 (2003): 179–94.

Stapledon, Olaf. Starmaker. Connecticut: Wesleyan University Press, 2004

Zhuangzi, Zhuangzi in Zhuangzi: The Complete Writings translated by Brook Ziporyn. Indiana: Hackett Publishing Company, 2020.