Industrial society (modern rationality) – governed by hegemonic logic – has produced a risk society: a societyof uncertainty and profound social ills, which, in the name of economic and scientific progress, has jeopardized life on Earth (modern rationality now faces exhaustion, disintegration, and disenchantment). Self-management is fostering a new epistemology – from the Global South – rooted in the complexity of interknowledge and transconsciousness (with its self-eco-organizing nature). This is a transdisciplinary knowledge that engages with the logics of ecosolidarity, theosolidarity, and anthroposolidarity. This triad of eco-theo-anthroposolidarities may revitalize the concept of development. Development anchored in sustainability cannot be reduced to market pragmatism—yet the market has appropriated the concept. Transsustainable development expresses the incompleteness of sustainability, as it enables not merely dialogue and interchange among economic, political, social and cultural spheres, but embraces the audacity of transcendence and transgression that carry hope and utopia. A hope that does not wait. A utopia that motivates action. It is a collective doing, uniqueto the subjects of the process who are protagonizing and living other ways of doing science while buildinganother possible world. The Epistemologies of the South present infinite possibilities in this paradigmatictransition/emerging paradigm toward the viable-unprecedented.
Background: Sustainability increasingly requires a framework capable of integrating economic development, scientific advancement, social wellbeing, and ethical responsibility, yet prevailing approaches often treat these dimensions as separate or only loosely connected domains. Aims: This study aims to develop a Qur’anic epistemological model of sustainability grounded in the Unity of Knowledge (Tawhid) and to explain how moral consciousness, endogenous ethics, complementarity, circular causation, evolutionary learning, and wellbeing can be integrated into a coherent analytical structure. Method: A conceptual-theoretical design was employed, combining interdisciplinary synthesis, comparative interpretation, mathematical formalization, and a limited analytical illustration using Islamic participatory financing data for 2011–2018 drawn from the Islamic Development Bank Annual Report 2019. Results: The resulting framework represents sustainability as a recursive process in which economy, science, and society interact through knowledge-induced complementarities, while the wellbeing function serves as the principal evaluative criterion. The analytical illustration shows that Murabaha, leasing and loan-based financing with Istisna’a, and Awqaf financing did not move uniformly over the observed period; most estimated relationships were positive, although one negative cross-financing coefficient indicated incomplete complementarity. The knowledge or consciousness model produced positive coefficients for all three financing variables, with a combined elasticity of approximately 0.9752. Conclusion: The study concludes that normative compatibility alone does not ensure systemic sustainability, because sustainable wellbeing depends on reciprocal and ethically embedded relationships among interconnected socio-scientific domains. The proposed framework contributes a unified epistemological perspective that positions ethical consciousness as an endogenous organizing principle linking knowledge formation, institutional interaction, and long-term sustainability.
Background: This article proposes a conceptual reconfiguration of metareality within the framework of critical realism to revisit the ontological dimension of the climate crisis, as well as a reconfiguration of the causal ontology of metareality as a basis for a more adequate ecological ontology. Based on Roy Bhaskar's late phase thinking, this paper asserts that the mainstream interpretation of the climate crisis is still limited by the residue of anthropocentrism and has not adequately elaborated on the ecological relationality that constitutes oikos as the home of human and more-than-human life. The dominant configuration of environmental science, policy, and ethics tends to reduce the climate crisis to technical-empirical and governance problems, so that the causal-transcendental structures that allow the emergence and reproduction of crises remain hidden. Objective: ... Methods: This research is a qualitative study with a philosophical approach to science and critical realism, based on library research on Bhaskar's works in the metaReality phase, the latest literature on the climate crisis, as well as the study of ecological philosophy and criticism of anthropocentrism. The data analysis uses philosophical hermeneutics and critical retroduction to expose the causal-transcendental structure of the climate crisis while simultaneously identifying ontological gaps in the configuration of climate science, environmental policy, and ethics that reduce the crisis to technocracy. Results: The findings show that through the framework of eco-transcendence as a theoretical innovation, the climate crisis can be understood not only as an emission or policy issue, but as an ontological disjuncture between stratified reality and the ground metaReal of unity marked by disconnection of relations and ecological alienation. In this perspective, the climate crisis appears to be a crisis of relational reality that is layered and wicked, namely a crisis of deep dependence between humans, nature, and social structures. The novelty of the research lies in the development of eco-transcendence as a reconfiguration of the causal ontology of metareality that integrates causality, ecological existence, and ethical responsibility within a single ontological horizon, while offering a basis for transformational praxisis that goes beyond technocraticism and abstract morality. Conclusion: Thus, a metarealistic ecological ontology is not only desirable, but is a transcendental prerequisite for an adequate philosophical and pragmatic response to the contemporary climate crisis.
This paper systematizes and discusses the “epistemology of the corre”, a theoretical-political and epistemological category formulated and systematized by Jonas de Souza Gonsalgo in his doctoral thesis “Hell Is Also Pedagogical: Necropolitics, Rap, and the Epistemology of the hustle at the Crossroads of Knowledge”, defended in the Graduate Program in Education at PUC Minas in 2026. The paper derives from the thesis and draws exclusively on the theoretical references used therein. Its purpose is to delimit the concept, explain its foundations, and examine its contributions to education. The underlying research adopted a qualitative, interpretive, and critical approach, using content analysis of three songs from Racionais MC's album “Sobrevivendo no Inferno”, articulated with the perspective of art as confrontation. The discussion shows that the “epistemology of the corre”, cannot be reduced to survival or resistance, as it constitutes a situated way of producing, organizing, validating, and transmitting knowledge forged through the historical experience of Black populations living in urban peripheries. Body, territory, urgency, orality, memory, collectivity, and the reinvention of life constitute its structure. The article concludes that the concept recognizes rap as a legitimate epistemic practice and provides foundations for curriculum decolonization, the recognition of students as epistemic subjects, and the strengthening of antiracist educational practices.
The paper addresses the complex theme of culture understood as a dynamic, contextual, and relational semiotic process, which develops processuality through recursive cycles of crisis, reconfigurations, stabilizations, and further transitions. Culture is interpreted as a semiotic process of sensemaking that transcends the distinction between nature and culture, grounded in the complementary operations of both modus tollens (the pruning and reduction of potentialities) and modus ponens (the development and articulation of specific possibilities). The cultural process of sensemaking is viewed as a triadic activity in which the sign emerges from progressive interactions between the subject, alterity, and context, within a multidimensional topological field characterized by continuity and discontinuity. This theoretical perspective complementarily develops a morphogenetic approach and a textual approach , highlighting the importance of bordering, facing with limits and crises as processes that trigger cultural development. The perspective emphasizes the importance of observing emergent relations and dynamics, rather than merely contents, to understand the processes of signification in their constant becoming.