Cyberspace and emerging research:

a transepistemic and transdialogic

vision from transcomplexity

El ciberespacio y la investigación emergente:

una visión transepistémica y transdialógica

desde la transcomplejidad

How to cite: Hernández, B. G. R. (2024). Cyberspace and emerging research: a transepistemic

and transdialogic vision from transcomplexity. Revista Digital de Investigación y Postgrado, 5(10),

217-230.

217

Gregth Raynell Hernández Buenaño*

https:orcid.org/0009-0002-2834-6268

Caracas / Venezuela

* Ph.D. in Education, Universidad Catolica Andrés Bello, Caracas - Venezuela. Metropolitan International Uni-

versity. Director of Academic Affairs. Email: gregthhernandez@gmail.com

Revista Digital de Investigación y Postgrado, 5(10), 217-230

Electronic ISSN: 2665-038X

Received: April/ 3 / 2024 Reviewed: April / 6 / 2024 Approved: May / 17 /2024

Abstract

This paper analyzes cyberspace as an emerging research setting from the perspective of trans-

complexity, exploring humanity's migration towards digitality and the possibilities for transcen-

ding traditional research frameworks. Through an exhaustive literature review, concepts and

theories related to cyberspace, transcomplexity, and social research are identified. The results

suggest that cyberspace forms an integrative and extensive worldview through connectivity, in-

teractivity, and immediacy. From the standpoint of transcomplexity, it enables research activities

that challenge classical epistemic mapping, detaching from conventional gnoseological, met-

hodological, and teleological structures. The emerging state of the art is configured as an ex-

pression of freedom and awareness, incorporating ontological, epistemic, praxeological,

technological, methodological, axiological, and ecological dimensions. Thus, cyberspace is pre-

sented as a transdisciplinary and transmethodological research setting, challenging traditional

frameworks and promoting a conscious and open-ended narrative.

Keywords:

Cyberspace, Transcomplexity, Social Research, Paradigmatic Migration, Emerging

State of the Art.

Resumen

Este escrito analiza el ciberespacio como un escenario de investigación emergente desde la

transcomplejidad, explorando la migración del hombre hacia la digitalidad y las posibilidades

de trascender los esquemas tradicionales de investigación. A través de una revisión exhaustiva

de la literatura, se identifican conceptos y teorías relacionados con el ciberespacio, la trans-

complejidad y la investigación social. Los resultados sugieren que el ciberespacio configura una

cosmovisión integradora y profusa mediante la conectividad, interactividad e inmediatez. Desde

la transcomplejidad, permite actividades investigativas que desafían la cartografía epistémica

clásica, desapegándose de estructuras gnoseológicas, metodológicas y teleológicas conven-

cionales. El estado del arte emergente se configura como una expresión de libertad y conciencia

que incorpora dimensiones ontológicas, epistémicas, praxeológicas, tecnológicas, metodoló-

gicas, axiológicas y ecológicas. Así, el ciberespacio se presenta como un escenario de investi-

gación transdisciplinario y transmetódico, que desafía los esquemas tradicionales y promueve

una narrativa consciente e inconclusa.

Palabras clave:

Ciberespacio, Transcomplejidad, Investigación Social, Migración paradigmática,

estado del arte emergente.

Introduction

The nature of society is dynamic and flexible, reflecting humanity's efforts to understand and

transform its environment through various paradigmatic approaches, one of which is technology.

In contemporary times, under the concept of cyberspace, society is immersed in the realms of

intangibility, interactivity, and interconnectivity, where different activities intertwine and submerge

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Gregth Raynell Hernández Buenaño

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into digitality. This state, through a paradigmatic transition, promotes a divergent, profuse, and

significant cultural fabric that surpasses the classical instrumental focus embedded in linear cau-

sality, characteristic of positivist linearity, and introduces new perceptions associated with the

construction of the State of the Art, impacting the vision of being from a metacomplex pers-

pective.

In this regard, the purpose of this paper is to reflect on the paradigmatic journey humanity has

embarked upon towards digitality, and the influence of transcomplexity, which supports a pa-

radigm exchange that allows cyberspace to be envisioned as an investigative scenario, redefi-

ning everyday life and transcending conventional paradigmatic beliefs.

Based on the above, this paper is divided into two parts. The first part, appealing to humanity

from the perspective of digitality, aims to provide a reflective and philosophical view of the

human-technology relationship on its path to digitality. The second part, titled "Transparadig-

matic Vision of Cyberspace and Investigative Development," focuses on presenting cyberspace

as an emergent research space, offering social researchers a kaleidoscopic perspective to study

society from a transdialogical and transepistemic discourse, alternative to the prevailing specular

discourse of some academic communities, allowing for the construction of an emergent, flexible,

and open state of the art.

Humanity in the Age of Digitality

In contemporary times, the importance of the internet in daily life is evident, as it indirectly and/or

directly intervenes in the processes that shape human and societal activities. According to Hernández

(2020), cell phones, computers, tablets, refrigerators, and microwave ovens are some of the devices

that have been restructured to take advantage of the benefits and implications of the internet. This

restructuring is an attempt to stay relevant in a society where connectivity and interactivity introduce

new ways of rethinking and engaging with daily life.

Information and Communication Technologies (ICT) have become a bridge between classical and ad-

vanced technologies. The latter, often referred to as smart and/or digital, seek to distinguish themselves

from analog counterparts by remaining associated with concepts such as connectivity, interaction, im-

mediacy, and interdependence. These technological expressions are a representation of innovation,

creativity, and inventiveness, naturally embodying the processes of change and transformation in human

activity. In this sense, technology serves as a means to change the environment and provide a new

lens for perceiving daily life. Thus, technology represents not only an object but also exemplifies human

thought and the continuous ability to reshape reality.

This indicates that technology itself represents a paradigm. As Pérez (2009) points out, a paradigm is

closely related to changes, transformations, and transitions associated with ways of thinking, acting,

and researching, shifting from an imperative situation to various scenarios that, individually or collectively,

contribute to generating a metamorphosis of the social complex. Technology as a paradigm is not uni-

que; instead, it encompasses multiple perspectives to envision its possibilities and implications.

Cyberspace and emerging research: a transepistemic and

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Gregth Raynell Hernández Buenaño

In this context, societal development is the product of a dialogic relationship between different para-

digms, one of which is technology. This relationship has given rise to various transitions and interpre-

tations. Technology as a new form of thought represents a paradigmatic shift through recursion and

dialogue. In other words, the emergence of new technology does not signify the obsolescence of its

predecessor. Instead, it integrates characteristics of its predecessor into its fabric and establishes hybri-

dizations to incorporate other technological paradigms, thereby expanding its reach and response in

society in a continuous and synergistic reflection. In this way, technological change is viewed as a pa-

radigmatic transition, demonstrating how humanity, through technology, situates itself in a relationship

that disrupts the linear causality associated with positivism. This allows for a state of change, flexibility,

and relevance, establishing new ways to complement different approaches and undertake a complex

approach to phenomenal reality.

These transitions imply migrations, not in physical terms but paradigmatic ones, to bring individuals

closer to new epistemic interpretations and induce a state of consciousness. Hernández (2020) defines

paradigm migration as a dialectical relationship between humans and their environment, where an in-

dividual reflects on a paradigm and integrates it into their personal paradigm framework or worldview.

This process results in new re-significations that allow the individual to delve into daily life with an ex-

panded awareness of the surrounding cosmos, entering multiple transparadigmatic structures or world-

views.

The telos of paradigm migration is a personal, reflective, and open process where the individual decides

whether it is convenient to reflect on and integrate a particular paradigm into their framework. Regar-

ding this, the criterion of compatibility, as Hernández (2020) indicates, refers to the affinity of ideas, ac-

tions, and thoughts that a paradigm or technology represents. Its acceptance or rejection varies

according to the individual's paradigm framework, so there is no specific path or moment for transi-

tioning between paradigms. This transition occurs according to their interests, availability, lifestyle—in

other words, their daily life.

It is important to mention that the migratory telos is never complete, as it stems from constant reflection,

learning, and integration of epistemic positions to generate a state of consciousness aiming at a trans-

paradigmatic vision and inducing an emerging state of the art. Thus, paradigm migration can be

synonymous with detachment, freedom, and disobedience, as it involves a transition between different

ways of thinking, avoiding attachment or the creation of a comfort zone, which can reduce human

openness to the world.

This indicates that the societal fabric from the technological paradigm is in constant transition and does

not have a closing point; its rate of change and transformation only slows down or accelerates according

to its possibilities and interests. From this standpoint, humanity has transitioned through various te-

chnologies, or paradigms, to restructure the societal complex. An author who describes this relationship

is Toffler (1980), who, under the concept of the “Wave,” symbolizes the transition of humanity through

different stages. Here, technology as a paradigm has been a key event in generating significant dis-

ruptions in social development, configuring new worldviews in the process and marking a before and

after.

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Toffler's Wave represents an accumulation and paradigmatic integration that offers an intertwined and

complex vision of reality. Viewed through the lens of transcomplexity, it induces a deep and reflective

worldview, triggering significant onto-epistemic changes that redefine the societal fabric. From this

perspective, there are three Waves, which are multiparadigmatic scenarios. The First Wave refers to

the transition between hunting and agricultural technologies, giving rise to agricultural society and the

first settlements. The Second Wave refers to the Industrial Revolution, the emergence of machinery,

and the early signs of modern automation. Meanwhile, the Third Wave represents post-industrial society,

where ICTs have redefined the present and induced new perceptions through interconnectedness.

From the standpoint of Paradigmatic Migration, Toffler's Waves highlight two key points. The first is that

the presence of a paradigm or technology does not signify its universal adoption by all of society, lea-

ding to a dialogical relationship between the current and preceding paradigms. The second point is

that despite the contributions and importance of an emerging paradigm, it does not represent a con-

clusive answer. Therefore, paradigmatic migration is about establishing a state of awareness and coe-

xistence between new and old paradigms, ensuring the individual's openness to different paradigmatic

possibilities.

In this context, the coexistence of generational technologies becomes evident, as they persist in the in-

dividual's daily life depending on their paradigmatic framework and openness. Currently, the coexistence

of analog and digital technologies forms part of the development of the Third Wave. Since the intro-

duction of computers and software that redefines intangibility, the concept of virtuality has begun to

simulate processes and activities, establishing bridges between the physical and digital realms. Accor-

ding to Hernández (2020), virtuality is a dialogical representation between the physical and digital,

continually recreating activities and adjusting the human experience in relation to its physical counter-

part.

Virtuality, in this context, represents a hologrammatic structure, as it seeks to comprehend and interpret

presence from the whole and its parts. From the perspective of complex thought, according to Morin

(1995), it is a way of understanding phenomena and analyzing how the whole is present in each of the

parts and vice versa. Computer codes provide the conditions so that no part is overlooked and most

components of presence can be emulated.

In this sense, virtuality symbolizes autopoiesis, that is, a constant and integrative restructuring of different

paradigmatic positions of presence according to computing capabilities. It aims to offer a rich and in-

teractive perception of reality, implying a multiparadigmatic representation that points to a transpara-

digmatic vision.

This involves a metanoic cycle based on self-organization, suggesting continuous construction, de-

construction, and reconstruction, with the intention of renewing and expanding the transparadigmatic

and meaningful vision of humanity regarding virtuality and the options it offers. In this regard, virtuality

sustains a dialogical, recursive, and integrative nature that separates it from the specular discourse and

causality of positivist epistemology, regulating itself in a multiepistemic continuum, conceiving a reflective

and integrative worldview, as constituted by cyberspace.

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Gregth Raynell Hernández Buenaño

Cyberspace is a response to virtuality in its attempts to redefine intangibility and appropriate theoretical

positions from presence. According to Vilches (2002), it is represented as a scenario transcending spa-

tial-temporal concepts, lacking a center or periphery, and representing a context that facilitates the

development of economic, political, and social activities without the traditional limitations of presence.

Viewed in this way, cyberspace is a scenario continuously nourished by virtuality, providing channels to

facilitate communication and exchange between users and their paradigmatic structures, representing

various ways of acting, thinking, and expressing, fostering diverse phenomenological reinterpretations

that give rise to an identity transcending epistemic and disciplinary positions, building a recursive and

integrative concept like digitality.

Digitality is a multifaceted representation stemming from cyberspace, which, beyond presenting a cul-

ture derived from presence through virtuality, configures itself as an integrative and recursive paradigm

that describes commercial, political, and cultural activities and interprets emerging ideas, thoughts, and

representations. In other words, it refers to a societal framework that affects presence, virtuality, and

itself, which, according to Negroponte (1995), maintains a common language, intercultural understan-

ding, multimedia content, social networks, emerging professions, and economic and political models,

positioning the internet as the epicenter of daily life, with connectivity and interactivity as the foundations

to ensure access, exchange, and communication.

A Transparadigmatic Vision of Cyberspace and Research Development

The path to digitality demonstrates that the dialogue between humans and technology has tra-

versed different epistemic models and paradigmatic representations. Humanity's arrival in cybers-

pace is an integration of multiple paradigms that configure a worldview in constant construction,

sustaining a fabric between certainty and uncertainty, involving new nuances to envision society

and the processes contemplated therein, including research. For this, digitality transforms into

an axis that connects all converging paradigms, constituting a transparadigmatic identity.

Digitality, in this sense, represents an opportunity to establish new perceptions regarding how

society operates and how social research is conducted. The societal fabric, with the presence of

cyberspace, is characterized by promoting a citizen who remains in constant connection, im-

mersing themselves in a multicultural cosmos, unrestricted in obtaining and/or producing know-

ledge associated with their immediate context. Thus, a multireferential vision is maintained that

transcends physical barriers and promotes thinking that blurs boundaries and induces a vision

without traditional limits.

For the social researcher, cyberspace is a form of expression, convergence, and reflection. It

provides users with the opportunity to present their paradigms from different latitudes and in-

tegrate their ideas and thoughts on a higher level, involving a reflective and integrative discourse

that does not overlook their locality but considers aspects inherent to planetary education des-

cribed by Morin, which promotes a glocal stance—an equilibrium between the global and local.

This relationship does not seek to generate an absolute theory but aims to find relative realities

that highlight the fundamental ambiguity of all human beings.

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As Maffesoli (1979) points out, this approach aims at a comprehensive sociology that requires

breaking away from a dominant and totalitarian positivism and generating research on everyday

life, whose trivialities promote distinct and complementary investigations. For this, detachment

from any paradigmatic stance is required, as these constitute biases that prevent seeing the

everyday life of cyberspace as a rich source of study.

From the Telos of paradigm migration, the researcher must remain in motion, maintaining a re-

flective and open stance. Reflexivity ensures that the individual is aware of existing paradigms

and their possibilities, while openness prevents clinging to a specific way of thinking, as it hinders

the arrival of other paradigms and the construction of one's own thought structures, which cons-

titute alternative paradigms to the existing ones. In research terms, this means staying in motion,

aware of the paradigmatic reality without falling into attachment, affiliation, or establishing a

comfort zone that is restricted to a specific gnoseological, methodological, or even teleological

structure, leading to linear, sequential development that detracts from various possibilities of

granting freedom to thought.

In this canon, freedom of thought corresponds to a state of change and awareness, as to know

if a person is free, they must be aware of the positions that prevent such a condition. In the re-

search endeavor, some researchers, like Balza (2020), state that the freedom of thought of a re-

searcher must lead to a state of paradigmatic disobedience, an epistemological irreverence to

separate from the hegemony of singular thought, belonging to scientific rationality.

These situations allow the researcher to be aware of the instrumental paradigms associated

with mathematics, physics, and computer science that constitute the structural foundations of

cyberspace. However, as Martínez (2015) points out, they cannot be used or conceived as pa-

rameters of the Life Sciences. It is not a matter of denying their disciplinary value but of emp-

hasizing their non-exhaustive dimension in human research. Therefore, a state of awareness

allows the researcher to recognize the existence of diverse positions, structures, and paradig-

matic forms, and prevents an approach to these. All of this enables the researcher, in their pro-

cess of thought and understanding of reality, to build their own gnoseological coordinates and

identify a divergent logic allied with the heuristic process, that is, an abductive expression that

implies an alternative to the linearity and sequentiality of processes and involves alternative

ways to conduct research.

What is described facilitates the development of research from uncertainty, to venture into unk-

nown territories, and to explore new nuances regarding cyberspace, which are not limited to

its structural foundations and enable different research perspectives. For this, the individual's

state of consciousness, part of the paradigmatic migration, must be located in a transdisciplinary

exercise as a way to broaden their phenomenal awareness through the complementarity and

recursion between disciplines. Regarding this, Balza (2010) indicates that the transdisciplinary

perspective allows the researcher to think about and reproduce human life and society, from

within and beyond the domain of disciplines. This emphasizes the need for new kaleidoscopic

views to visualize reality, allowing for reinterpretations to respond to emerging phenomena.

Cyberspace and emerging research: a transepistemic and

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Gregth Raynell Hernández Buenaño

An example of these new reinterpretations lies in the Emerging State of the Art, coined by Cam-

pos & Hernández (2021), an expression that allows us to approach scenarios whose intercon-

nections are changing, complex, paradoxical, ambiguous, and uncertain, requiring other forms

to generate science, which in turn promotes another vision of being.

Figure 1

Emerging State of the Art

Note: Campos & Hernández (2021).

As Campos & Hernández (2021) point out, transcomplexity leads to a new vision of being, where

the traditional state of the art is insufficient to cover the totality of relationships that sustain

everyday life. Paradigmatic migration, as previously discussed, is synonymous with reflective,

open, and continuous movements between different epistemic stances, encompassing expla-

nation, understanding, and critique. The emerging state of the art is an expression of freedom

and awareness, allowing an individual to delve into uncertainty and, through the process of ex-

ploration, understand new interactions from a dialectical logic that responds to the nebulosity

characterizing contemporary times.

Consequently, a transepistemic shift occurs, described by Balza (2019) as a way of thinking and

understanding reality from new gnoseological itineraries with the intention of transcending the

dilemma of methods and venturing into the unknown. As illustrated in Figure 1, emerging cons-

tructs require divergent logics that foster a gestalt dynamic in the search for new meanings.

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In this way, new paths are forged, and in the case of cyberspace, the subject of this writing, it

leads the researcher to a movement without limitations, making a significant leap from huma-

nism to a neo-Renaissance, unhindered by the persistent deficiencies, limitations, and inade-

quacies of conventional epistemic stances.

The ontological, from cyberspace, entails embracing the convergence of physicality, virtuality,

and digitality, signifying the integration and interaction among three ontic expressions that re-

verberate across different levels of existence. Ontologically, it detaches from classical physicality

and reaffirms the need for paradigmatic migration to observe the disciplinary relationships that

coexist and are vital in new societal dynamics. Thus, it allows for the observation of the different

foundational paradigms that guide various shared viewpoints.

From this standpoint, the epistemic, as per Balza (2019), entails a worldview, as an emerging

episteme that sprouts to offer multiple possibilities for re-understanding or re-signifying reality,

both objective and abstract, enabling the emergence of new higher logics. On the other hand,

the praxeological must be understood as a perspective on various aspects associated with

human action to act and transform individually and collectively. In this regard, praxeology as-

sumes a hybridization between praxis, poiesis, and human behavior. It serves, according to Bé-

dard (2003), as a way to reflect on happenings and people's actions from a disciplinary

standpoint, providing the being with an experience that recognizes the particular, individual,

and contingent, endowing it with sensitivity.

Thus, praxeology, in Bédard's words (2003), is a way of observing the sensible part of the iceberg,

meaning those human exemplifications that are visible through the senses. It differs from On-

tology, as it seeks to highlight situational and momentary aspects in a certain space-time. While

the ontological suggests understanding the fundamentals of reality, implying a profound fra-

mework where ideas have their roots and are complex to penetrate, as it contemplates not only

the natural world but also the dispositions of societal fabric. In Hernández's words (2024), it in-

volves introducing new variables that provide other perspectives for exercising innovation and

social impact. The aim is not only to engage in research from a philosophical depth but also to

develop a critical view of each dimension and associate them with processes, among other ap-

proaches, that may incite other critical-constructive logics. In the case of cyberspace, it is an

analysis of how digitality influences human praxis and how this, in turn, shapes the dynamics of

cyberspace. Exploring the praxeological dimension would help envision other forms of interac-

tion, collaboration, and knowledge creation in this emerging scenario.

The technological dimension emerges as an innovative frontier, transcending mere instru-

mental expression of human capability. It represents a mode of thought that integrates mul-

tiple paradigms, manifesting at all levels of human existence as both instrument and form

of cognition. Additionally, it provides new ontic scenarios through which humanity navigates,

reinforcing the study of cyberspace not only in theoretical terms but also in practical appli-

cations. This perspective allows for the analysis of its influence on nature and societal fabric.

It offers a lens to study the relationship between humans, technology, and reality, reflecting

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Gregth Raynell Hernández Buenaño

on how technological advancements, applications, platforms, and innovative tools shape re-

search possibilities with an emphasis on individual and collective events that encompass the

individual.

Approaching the method from Hernández & Campos's (2021) perspective is not about emp-

hasizing the use of a specific method, as this limits the author's capacity to seek new onto-epis-

temic manifestations. The methodology focuses on recognizing the need to chart a course free

from pre-established methods, allowing the researcher to analyze all existing possibilities re-

garding an investigative reality. It also serves as a way to blur existing methodological classifi-

cations, permitting other expressions to construct the research. Such views affirm that

cyberspace is an emerging scenario to sustain paradigmatic freedom, as it ensures a journey

free from initial methods, exploring possibilities by selecting those that contribute to constructing

new pathways for accessing and managing the art of intellectual creation. For this, a reflexive

development is crucial. Here, the researcher, as part of the gestalt awakening that transcom-

plexity implies, reflects in a continuum under an inductive, deductive, abductive, and intuitive

cycle, with the latter serving as an impetus to delve into the uncertain.

In this regard, the heuristic vision maintains that, in the process of exploration and delving into

uncertainty, the method should be conceived from a transmethodological stance, enabling the

integration of various research methods, utilizing hermeneutic reflection. This implies a dialectical

and creative logic, characterized by positioning the researcher in the unknown through a dia-

logical interaction between the recursive and the argumentative. This recursive dialogic ap-

proach is a way to obtain a kaleidoscopic discourse, meaning multi-referential, demonstrating

the complexity and interrelationships existing between seemingly compatible or opposing ele-

ments.

However, this type of displacement can lead to various crossroads, resulting from the relations-

hips with which the individual may encounter, potentially leading to a kaleidoscopic labyrinth.

Therefore, it is relevant to reflect on the axiological and ecological dimensions, which are obli-

gatory perspectives due to the depth of the relationships situated in the emergent. Axiology

involves recognizing the importance of values and how they permeate the researcher-reality

relationship. It is a way to study ethics alongside morality and how these help in understanding

and analyzing human behavior on both individual and collective levels. Its mission is to guide

the researcher in labyrinthine scenarios and serve as a halo of light, fostering a conscious in-

vestigative activity that promotes responsibility, the value of life, and, according to Shamoo &

Resnik (2009), reinforces collaboration, cooperation, and trust among various actors, emphasi-

zing the importance of intercollaboration in transcomplexity.

In the study of cyberspace, as Campos & Hernández (2022) note, ethics must uphold an integral

vision focused on solving problems or needs, surpassing the consumerist and imposing condi-

tions of the industrial halo, and implying a synergistic understanding that, from a praxeological

standpoint, provides theoretical benefits to the societal fabric, recognizing the emergent rela-

tionships that configure a constantly developing framework.

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Finally, the ecological dimension seeks to study the relationship between living beings and their

environment from a descriptive, evolutionary, and functional perspective. It is a way to respond

to the current ecosystem crisis and visualize the impact of research from a sustainable stand-

point, incorporating an ecosophical outlook in the researcher. In the case of cyberspace, this

dimension allows for reflection on how its development has altered environmental dynamics

due to the depth and impact of its structures, revealing relationships beyond the societal that

encroach upon the natural world, resulting from the profound technoscientific and algorithmic

networks that blanket the planet.

The interaction of all these dimensions enables disciplinary exchange and re-signification

through an epistemic mapping that can reframe investigative actions. This process favors the

presence of concepts, positions, and approaches that reaffirm the presence of transdisciplinarity,

benefiting the exchange, confrontation, and complementarity among various social actors, epis-

temic models, and holoidal interpretations. All this aims to transcend linear discourse and sustain

a deep, reflective, but not conclusive, framework. It should act as a catalyst for new theoretical

perspectives considered as emergent. In the words of Deroncele et al. (2021), it means engaging

with cyberspace as an emergent relational field through a reflective exercise that transcends

academic discourse and promotes a socio-productive logic capable of providing answers and

innovating society from an emergent standpoint.

The aforementioned points allow for the study of cyberspace to construct a harmonious thread

that addresses presence, virtuality, and digitality through hermeneutic reflection. To achieve this,

it is useful to employ problematizing nodes, which are points of reflection that consider ran-

domness, uncertainty, and contingency as ways to deepen theoretical construction and present

an emergent, reflective, and inconclusive discourse that exposes a reality in constant construc-

tion. It is here that research on cyberspace should be approached from emergent relationships

that undermine the fictitious thinking mentioned by Zemelman (2021), which has practical con-

sequences. Research should serve as a catalyst for constructing upon immediate reality, paying

attention to the current epoch, and generating an interaction between theory and reality. This

avoids research that fosters artificial perceptions, which are disconnected and lack reflexivity

concerning reality and its particularities. The key is to visualize new research scenarios from

multiple perspectives, encouraging a new generation of productions that are relevant to the

needs of the epochal context.

Cyberspace is an unfinished concept, constantly undergoing metamorphosis through paradigm

shifts, evolving into an integrative and expansive worldview. From its virtual foundation, it con-

tinuously integrates diverse paradigmatic perspectives in its effort to simulate presence and im-

pact reality at all levels within a culture rooted in digitality, where connectivity, interactivity, and

immediacy are part of everyday life.

This prolific worldview, while acknowledging the existence of conventional paradigms that ensure

its functioning and expansion, possesses a multidimensional character. Through a transpara-

digmatic vision, it facilitates investigative activities that disrupt the classical research cartography,

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Gregth Raynell Hernández Buenaño

which is often tied to gnoseological, methodological, and teleological structures that constrain

the researcher's thought and hinder the exploration of all aspects of digital reality, thus reaffir-

ming the classical linearity and causality of positivism.

This disruption underscores the importance of paradigm migration, symbolizing from the re-

searcher's perspective the opportunity to generate a state of consciousness that allows for a

transepistemic, transdisciplinary, transmethodological development immersed in transcomple-

xity. In other words, it promotes a researcher who recognizes existing paradigms and epistemic

stances but distances themselves to create their own gnoseological, methodological, and te-

leological structure, affirming their freedom and/or paradigmatic detachment. Accordingly, it

provides a re-signification of the state of the art through emergent perspectives and incorpo-

rates other dimensions necessitating a review in research to understand the emergent rela-

tionships characterizing everyday life, where traditional frameworks prove insufficient.

What has been described here is a window into new perceptions and even other dimensions

that lead to an open and flexible state of the art, capable of reaffirming the presence of con-

cepts, stances, and approaches immersed in a transcomplex web, allowing the researcher, based

on their development, to understand other convergent relationships and perspectives. This ne-

cessitates recognizing the importance of ethics, values, and sustainability in constructing these

new frameworks, which can enhance humanity's vision and understanding of phenomenological

reality and its possibilities.

The re-signification of each of these dimensions supports a dynamic, reflective, and intuitive

exercise that provides different perspectives to reveal, understand, and critique, as necessary,

the emergent relationships among references, epistemic stances, and individuals. As previously

mentioned, the transmethodological approach dismisses the initial use of a single method and

suggests a recursive and reflective hermeneutic spiral that upholds complementarity and dia-

logue in the process. This describes a conscious and unfinished narrative that incites emergent

perspectives to foresee reality.

The aim is to foster a superior and dissident logic to what is established, leading to true freedom

beyond the existing traditional paradigmatic barriers. This prevents the researcher from falling into

pseudo-free structures that, in the end, conceal a teleological and methodological burden within

their structural components, guiding the researcher and fostering a false sense of innovation and

divergence. This may seem novel to the researcher but is well-known in the research cartography.

Consequently, transcomplexity upholds a vision that allows for awareness of existing investigative

coordinates and involved structures. Through paradigmatic detachment, it fosters a different

path that overflows from known cartographies. Cyberspace, being a worldview, as it expands

over safe and manageable certainty, generates a hidden and uncertain side. This, through in-

vestigative boldness, can erect daring, rebellious, and audacious narratives, building upon the

cosmos's darkness and shedding light on the constantly moving and expanding paradigmatic

multiverse.

Revista Digital de Investigación y Postgrado, 5(10), 217-230

Electronic ISSN: 2665-038X

229

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