Transdisciplinary philosophy: An interview with Professor Nayef Al-Rodhan
What is Transdisciplinary Philosophy? And what is the paradigm’s intellectual and practical significance for individuals, societal frameworks and the global system?
At its most basic level, Transdisciplinary Philosophy is a call for a broader, more inclusive approach to thinking and acting in the world. It is an intellectual approach for addressing complex global challenges by transcending the boundaries of traditional academic disciplines and integrating knowledge and methods from diverse fields, such as philosophy, science, neuroscience, disruptive technologies, social science, international relations, and the humanities. I offer a holistic approach to problems like shared collective risks, economic and social inequality, and political conflict. My paradigm encourages critical thinking in policy making, and advocates symbiotic non-conflictual competition as well as absolute gains. It emphasises ethical responsibility and long-term solutions for dignified societal cohesion, while providing an intellectual road map for sustainable, transnational and transcultural peace and prosperity on earth and in outer space for all.
Transdisciplinary Philosophy is what I believe to be the future of philosophy. Given the rapid neuroscientific and technological advances in recent years, if philosophers wish to remain relevant in tackling intractable philosophical problems and influence public discourse and policies, they should embrace a new framework within Transdisciplinary Philosophy, which I have called Neuro-Techno-Philosophy. This framework describes the transdisciplinary endeavour of philosophers, (neuro)scientists, AI experts, architects, and others to anticipate the societal implications of the impending transformations of human subjects and philosophical theorisers. While human enhancement could irreversibly change what it means to be human, disruptive technologies might lead to the emergence of AI agents, humanoid robots, and human-machine hybrids. I believe Neuro-Techno-Philosophy will be indispensable to understanding and engaging with these game-changing innovations.
What does your ‘Sustainable History’ theory tell us about the importance of balancing human nature attributes and human dignity needs within the global system?
“Sustainable History” is my philosophy of history that reflects an understanding that history is not a linear progression but rather a cyclical process where the past continually influences the present and the future. I argue that for humanity to thrive, we need sustainable governance paradigms – regardless of specific geocultural domains and types of political system – that balance the ever-present tension and tug-of-war between three human nature attributes (emotionality, amorality and egoism) and nine human dignity needs (reason, security, human rights, accountability, transparency, justice, opportunity, innovation and inclusiveness). In other words, any political system, regardless of its form, must be based on guaranteeing these nine dignity needs. Only then can it be successful, prosperous and peaceful within itself and with others. To balance these elements within the global system is to recognise that while human nature cannot be entirely reshaped, it can be channelled in ways that do not undermine human dignity. This balance is critical in creating cohesive societal frameworks and a sustainable global order.
What are the intellectual roots of Symbiotic Realism and what sets it apart from other IR theories? And why do we need a transdisciplinary approach to international relations?
Symbiotic Realism builds on the intellectual foundations of classical realism while offering a more nuanced and transdisciplinary approach to international relations. It acknowledges the central role of power, as traditional realists do, but argues that the international system is not merely a battleground for competing states. Instead, it emphasises the interdependence of global actors and the potential for competitive yet non-conflictual and mutually beneficial symbiotic absolute gains in addressing shared challenges. While realist theories have historically offered valuable insights into conflict and global politics, they are increasingly inadequate in addressing the complexities of today’s international landscape.
Drawing on empirical insights from fields such as neuroscience, neurobiology, and neuroimaging, my theory rests on my conviction that developing a evidence-based and non-speculative understanding of the predispositions of human nature is increasingly critical, as our innate tendencies profoundly influence how we manage interstate relations, leverage disruptive emerging technologies, and confront collective global risks like pandemics and climate change. This is something that realist approaches often lack. After all, any meaningful analysis of international relations must equally consider the growing interdependence and instant connectivity of the modern world. In particular, I refer to seven interdependent global forces that underpin the current and future international system.
These are: (1) disruptive, exponential, and game-changing advancements in technologies (2) the changing role, independence, threats, and capacities of non-state actors; (3) the emergence of novel-strategic domains (e.g. Outer Space, Cyber) (4) the rise of collective civilisational frontier risks (e.g., supply chain disruptions, pandemics, synthetic biology, runaway Generative-AI, climate change, transnational crime, food and water scarcity); (5) the weaponisation of economic interdependence; (6) intensification/unmasking of sub-/supra-national transcultural-historical-skewed narratives/schisms; (7) new neuroscientific insights in understanding human predispositions, coupled with advances in their manipulation, which have the potential to influence the previous six forces in profound ways.
A transdisciplinary approach to international relations is necessary because the interdependence of forces listed above means that no single academic discipline can adequately capture the full complexity of global challenges. International relations must evolve to encompass insights from other fields – such as neuroscience, philosophy, sociology, technology studies, environmental science, and ethics. By drawing on the full spectrum of human knowledge, we are better equipped to navigate the complexities of the rapidly evolving global system and build a more sustainable, resilient, and just international order.
Your recent work discusses a neuroscience and philosophy-based theory of human nature (‘Emotional Amoral Egoism’) and five motivators of human and state behaviour (the ‘Neuro-P5’). What can you tell us about this theory and why are the five motivators so important?
Emotional Amoral Egoism unpacks human and state behaviour from a pragmatic, nuanced, neuroscientifically and biologically informed perspective that integrates emotional, cognitive, and evolutionary factors. The core premise of Emotional Amoral Egoism is that humans are born neither moral nor immoral, but rather amoral. The development of a moral compass is mostly the result of formative events and experiences, and is largely contingent upon external circumstances (political and personal). It is governed for most of us, most of the time, by what I call “perceived emotional self-interest”.
However, our evolutionary inheritance does provide us with a set of motivational structures geared toward self-preservation, a basic form of egoism (rational self-interest). This means that we are not an entirely blank slate, as John Locke once suggested, but what I have called “a predisposed tabula rasa”, born with a set of predispositions for survival developed and passed on over the course of evolution. The human brain is wired to seek out rewards, avoid harm, and ensure survival, and these imperatives manifest not only in individual behaviour but also in the way states act within the international system. What is key here is the realisation that human and state behaviour is rational but also emotionally driven, more than we know or care to admit.
This brings us to what I call the Neuro-P5: power, profit, pleasure, pride, and permanency. These are the five primary motivators of human and state behaviour. In simple terms, the human brain is pre-programmed neurochemically to seek gratification and its underlying motivators, the Neuro P5, will gear our actions (knowingly or unknowingly) to achieve or maximise these motivators. By identifying the five key sources of neurochemical motivation, we have a clearer picture of the underlying objectives that fuel dominance-seeking behaviour, in both humans and states.
What are the main challenges and opportunities linked to the accelerated exploration of Outer Space for civilian and military purposes? And how does Symbiotic Realism advance a more peaceful order in Outer Space?
The accelerated exploration of Outer Space brings forth a dual-edged reality, laden with profound challenges and unparalleled opportunities. The vast potential for a multi-trillion dollar new space economy, scientific discovery and human advancement underscores the promise of space exploration, not least because the prospect of becoming a multi-planetary species could secure humanity’s long-term survival in the face of existential threats such as climate change, pandemics, or asteroid impacts. However, the challenges linked to the accelerated exploration of Outer Space are also immense. These include the irresponsible and critical kinetic and non-kinetic militarisation of space, which is exacerbated by the lack of robust and enforceable international treaties, norms and responsible behaviour. Other challenges include the lack of space traffic coordination, mega-constellations, the potential placement of WMDs in space, as well as a “gold rush” dynamic that could result from resource exploitation and inequity.
Given humanity’s exponential and irreversible overdependence on outer space for our daily human activities in peace and war, I am concerned that the lack of parity in outer space capacities is making major space powers focus on narrow geopolitical-geoeconomic policies, while ignoring profound collective risks and transforming outer space from a peaceful global commons into a competitive and dangerous geostrategic domain. That is why we need to embrace a paradigm shift – away from zero-sum games to multi-sum thinking and Symbiotic Relations. This is essential for creating a harmonious and progressive future in space, where collective advancements outweigh individual rivalries. Ultimately, Symbiotic Realism urges humanity to view space not as a new frontier for conquest but as a shared yet competitive non-conflictual domain. This domain requires responsible ethical stewardship and inclusive global governance based on humanity’s interdependence, human dignity needs. This is the foundation for a safe, secure and sustainable outer space for future generations.
Biography
Professor Nayef Al-Rodhan, FRSA is a philosopher, neuroscientist, futurologist and geostrategist who has written 25 books and more than 300 articles. He was educated at the Mayo Clinic, Yale University, and Harvard University. Professor Al-Rodhan is a Senior Fellow at the Institute of Philosophy, an Honorary Fellow of St Antony’s College, University of Oxford, UK, and Head of the Geopolitics & Global Futures Department at the Geneva Centre for Security Policy, Switzerland. He is also a Member of the Global Future Council on Complex Risks at the World Economic Forum. His research focuses on transdisciplinarity, neuro-techno-philosophy, and the future of philosophy, with a particular emphasis on the interplay between philosophy, neuroscience, strategic culture, applied history, transcultural synergies, geopolitics, disruptive technologies, outer space, artificial intelligence, synthetic biology and international relations, as well as national and global security.