Search results for ""Author Niklas Luhmann""

Los autores clásicos de la sociología ya habían concedido un lugar de especial relevancia a la sociología de la religión en el contexto de la teoría social y, sobre todo, en los estudios consagrados a la sociedad moderna, supuestamente ajena a lo religioso. Esta orientación fue retomada y reelaborada por Niklas Luhmann en esta obra póstuma 'continuación de sus volúmenes sobre la ciencia, el arte, el derecho y la economía', en la que trabajaba poco antes de su muerte. La religión es aquí descrita como un sistema de comunicación autónomo en el seno de la sociedad moderna empleando conceptos que destacan la codificación binaria de su comunicación mediante la distinción entre inmanencia y trascendencia - 'Puede decirse que una comunicación es religiosa siempre que contempla lo inmanente bajo la perspectiva de la trascendencia'. El sugerente análisis de Luhmann contribuye a una valoración sobre la situación y el futuro de la religión en el mundo contemporáneo.

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Die Gesellschaft kann nur unter den sehr beschränkten Bedingungen ihrer eigenen Kommunikationsmöglichkeiten auf Umweltprobleme reagieren. Das gilt auch für Umweltprobleme, die sie selbst ausgelöst hat. Ökologische Kommunikation kann sich daher nur nach Maßgabe der wichtigsten Funktionssysteme wie Politik, Recht, Wirtschaft, Wissenschaft, Erziehung, Religion entwickeln - oder im Protest gegen diese Systeme. In beiden Fällen besteht die doppelte Gefahr von zu wenig und zu viel Resonanz. Dieses Buch bietet eine kompakte (und wahrscheinlich die verständlichste) Zusammenfassung der Systemtheorie. Dabei wird die Frage nach den ökologischen Risiken der modernen Gesellschaft aus Sicht Luhmanns beantwortet.

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Any organization, no matter how stolid, may be unsettled by the news that a new boss is about to take over. Talk in the hallways increases, staff worry about their jobs, uncertainty grows. Even when the change has happened, problems emerge when the boss who was hired to manage “from above” has to learn about the organization “from below.” In this book, Niklas Luhmann scrutinizes the relationship and shows how it is stretched to its limit by communication difficulties, demands for self-presentation, and disagreements concerning fundamental values. Many of the tensions crystallize around the question “who has the power?” It isn’t necessarily the boss, provided the employees are well versed in the art of directing their superiors. “Subtervision” is Luhmann’s term for this state of affairs, and tact is the most important means to this end. Yet caution is advised: whoever achieves mastery in subtervision may well become the new boss. This slim and thought-provoking book from one of the most influential sociologists of the twentieth century will be of great interest to anyone seeking to understand the dynamics and machinations of the workplace.

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Any organization, no matter how stolid, may be unsettled by the news that a new boss is about to take over. Talk in the hallways increases, staff worry about their jobs, uncertainty grows. Even when the change has happened, problems emerge when the boss who was hired to manage “from above” has to learn about the organization “from below.” In this book, Niklas Luhmann scrutinizes the relationship and shows how it is stretched to its limit by communication difficulties, demands for self-presentation, and disagreements concerning fundamental values. Many of the tensions crystallize around the question “who has the power?” It isn’t necessarily the boss, provided the employees are well versed in the art of directing their superiors. “Subtervision” is Luhmann’s term for this state of affairs, and tact is the most important means to this end. Yet caution is advised: whoever achieves mastery in subtervision may well become the new boss. This slim and thought-provoking book from one of the most influential sociologists of the twentieth century will be of great interest to anyone seeking to understand the dynamics and machinations of the workplace.

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In The Reality of the Mass Media Luhmann extends his theory of social systems - applied in his earlier works to the economy, the political system, art, religion, the sciences and law - to an examination of the role of mass media in the constitution of social reality. Luhmann argues that the system of mass media is a set of recursive, self-referential programmes of communication, whose functions are not determined by the external values of truthfulness, objectivity, or knowledge, nor by specific social interests or political directives. Rather, he contends that the system of mass media is regulated by the internal code information / non-information, which enables the system to select its information (news) from its own environment and to communicate this information in accordance with its own reflexive criteria. Despite its self-referential quality, however, Luhmann describes the mass media as one of the key cognitive systems of modern society, by means of which society constructs the illusion of its own reality. The reality of mass media, he argues, allows societies to process information without destabilizing social roles or overburdening social actors. It forms a broad reservoir (memory) of options for the future co-ordination of action, and it provides parameters for the stabilization of political expectations. In these respects, it has a crucial function in the general self-reproduction of society, as it produces a continuous self-description of the world around which modern society can orientate itself. In his discussion of mass media, Luhmann elaborates a theory of communication in which communication is seen not as the act of a particular consciousness, nor the medium of integrative social norms, but merely the technical codes through which systemic operations arrange and perpetuate themselves. This book will be of great interest to third year students, graduate students and scholars in sociology, politics, social and political theory, media and cultural studies and communication studies.

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The essays in this volume by Germany's leading social theorist of the late twentieth century formulate what he considered to be the preconditions for an adequate theory of modern society. The first two essays deal with the modern European philosophical and scientific tradition, notably the ogy of Edmund Husserl. The next four essays concern the crucial notion of observation as defined by Luhmann. They examine the history of paradox as a logical problem and as a historically conditioned feature of rhetoric; deconstruct the thinking of Jacques Derrida, especially his language-centered allegiances; discuss the usefulness of Spencer Brown's Laws of Form; and assess the consequences of observation and paradox for epistemology. The following essays present Luhmann's theory of communication and his articulation of the difference between thought and communication, a difference that makes clear one of Luhmann's most radical and controversial theses, that the individual not only does not form the basic element of society but is excluded from it altogether, situated instead in the environment of the social system. The book concludes with a polemic against the critical thought of the Frankfurt School of postwar German social thought.

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This first volume of Niklas Luhmann's two-part final work was initially published in German in 1997. The culmination of his thirty-year theoretical project to reconceptualize sociology, it offers a comprehensive description of modern society on a scale not attempted since Talcott Parsons. Beginning with an account of the fluidity of meaning and the accordingly high improbability of successful communication, Luhmann analyzes a range of communicative media, including language, writing, the printing press, and electronic media as well as "success media," such as money, power, truth, and love, all of which structure this fluidity and make communication possible. An investigation into the ways in which social systems produce and reproduce themselves, the book asks what gives rise to functionally differentiated social systems, how they evolve, and how social movements, organizations, and patterns of interaction emerge. The advent of the computer and its networks, which trigger potentially far-reaching processes of restructuring, receive particular attention. A concluding chapter on the semantics of modern society's self-description bids farewell to the outdated theoretical approaches of "old Europe," that is, to ontological, holistic, ethical, and critical interpretations of society, and argues that concepts such as "the nation," "the subject," and "postmodernity" are vastly overrated. In their stead, "society"—long considered a suspicious term by sociologists, one open to all kinds of reification—is defined in purely operational terms. It is the always uncertain answer to the question of what comes next in all areas of communication.

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This collection of five essays by Germany’s most prominent and influential social thinker both links Luhmann’s social theory to the question “What is modern about modernity?” and shows the origins and context of his theory. In the introductory essay, “Modernity in Contemporary Society,” Luhmann develops the thesis that the modern epistemological situation can be seen as the consequence of a radical change in social macrostructures that he calls “social differentiation,” thereby designating the juxtaposition of and interaction between a growing number of social subsystems without any hierarchical structure. “European Rationality” defines rationality as the capacity to see the difference between systems and their environment as a unity. Luhmann argues that, in a world characterized by contingency, rationality tends to become coextensive with imagination, a view that challenges their classical binary opposition and opens up the possibility of seeing modern rationality as a paradox. In the third essay, “Contingency as Modern Society’s Defining Attribute,” Luhmann develops a further and probably even more important paradox: that the generalization of contingency or cognitive uncertainty is precisely what provides stability within modern societies. In the process, he argues that medieval and early modern theology can be seen as a “preadaptive advance” through which Western thinking prepared itself for the modern epistemological situation. In “Describing the Future,” Luhmann claims that neither the traditional hope of learning from history nor the complementary hope of cognitively anticipating the future can be maintained, and that the classical concept of the future should be replaced by the notion of risk, defined as juxtaposing the expectation of realizing certain projects and the awareness that such projects might fail. The book concludes with “The Ecology of Ignorance,” in which Luhmann outlines prospective research areas “for sponsors who have yet to be identified.”

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This second volume of Niklas Luhmann's two-part final work was first published in German in 1997. The culmination of his thirty-year theoretical project to reconceptualize sociology, it offers a comprehensive description of modern society. Beginning with an account of the fluidity of meaning and the accordingly high improbability of successful communication, Luhmann analyzes a range of communicative media, including language, writing, the printing press, and electronic media, as well as "success media," such as money, power, truth, and love, all of which structure this fluidity and make communication possible. The book asks what gives rise to functionally differentiated social systems, how they evolve, and how social movements, organizations, and patterns of interaction emerge. The advent of the computer and its networks, which triggered potentially far-reaching processes of restructuring, receives particular attention. A concluding chapter on the semantics of modern society's self-description bids farewell to the outdated theoretical approaches of "old Europe"—that is, to ontological, holistic, ethical, and critical interpretations of society—and argues that concepts such as "the nation," "the subject," and "postmodernity" are vastly overrated. In their stead, "society"—long considered a suspicious term by sociologists, one open to all kinds of reification—is defined in purely operational terms. It is the always uncertain answer to the question of what comes next in all areas of communication.

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Niklas Luhmann ranks as one of the most important sociologists and social theorists of the twentieth century. Through his many books he developed a highly original form of systems theory that has been hugely influential in a wide variety of disciplines. In Introduction to Systems Theory, Luhmann explains the key ideas of general and sociological systems theory and supplies a wealth of examples to illustrate his approach. The book offers a wide range of concepts and theorems that can be applied to politics and the economy, religion and science, art and education, organization and the family. Moreover, Luhmann’s ideas address important contemporary issues in such diverse fields as cognitive science, ecology, and the study of social movements. This book provides all the necessary resources for readers to work through the foundations of systems theory – no other work by Luhmann is as clear and accessible as this. There is also much here that will be of great interest to more advanced scholars and practitioners in sociology and the social sciences.

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This second volume of Niklas Luhmann's two-part final work was first published in German in 1997. The culmination of his thirty-year theoretical project to reconceptualize sociology, it offers a comprehensive description of modern society. Beginning with an account of the fluidity of meaning and the accordingly high improbability of successful communication, Luhmann analyzes a range of communicative media, including language, writing, the printing press, and electronic media, as well as "success media," such as money, power, truth, and love, all of which structure this fluidity and make communication possible. The book asks what gives rise to functionally differentiated social systems, how they evolve, and how social movements, organizations, and patterns of interaction emerge. The advent of the computer and its networks, which triggered potentially far-reaching processes of restructuring, receives particular attention. A concluding chapter on the semantics of modern society's self-description bids farewell to the outdated theoretical approaches of "old Europe"—that is, to ontological, holistic, ethical, and critical interpretations of society—and argues that concepts such as "the nation," "the subject," and "postmodernity" are vastly overrated. In their stead, "society"—long considered a suspicious term by sociologists, one open to all kinds of reification—is defined in purely operational terms. It is the always uncertain answer to the question of what comes next in all areas of communication.

Read more less

The essays in this volume by Germany's leading social theorist of the late twentieth century formulate what he considered to be the preconditions for an adequate theory of modern society. The first two essays deal with the modern European philosophical and scientific tradition, notably the ogy of Edmund Husserl. The next four essays concern the crucial notion of observation as defined by Luhmann. They examine the history of paradox as a logical problem and as a historically conditioned feature of rhetoric; deconstruct the thinking of Jacques Derrida, especially his language-centered allegiances; discuss the usefulness of Spencer Brown's Laws of Form; and assess the consequences of observation and paradox for epistemology. The following essays present Luhmann's theory of communication and his articulation of the difference between thought and communication, a difference that makes clear one of Luhmann's most radical and controversial theses, that the individual not only does not form the basic element of society but is excluded from it altogether, situated instead in the environment of the social system. The book concludes with a polemic against the critical thought of the Frankfurt School of postwar German social thought.

Read more less

Niklas Luhmann ranks as one of the most important sociologists and social theorists of the twentieth century. Through his many books he developed a highly original form of systems theory that has been hugely influential in a wide variety of disciplines. In Introduction to Systems Theory, Luhmann explains the key ideas of general and sociological systems theory and supplies a wealth of examples to illustrate his approach. The book offers a wide range of concepts and theorems that can be applied to politics and the economy, religion and science, art and education, organization and the family. Moreover, Luhmann’s ideas address important contemporary issues in such diverse fields as cognitive science, ecology, and the study of social movements. This book provides all the necessary resources for readers to work through the foundations of systems theory – no other work by Luhmann is as clear and accessible as this. There is also much here that will be of great interest to more advanced scholars and practitioners in sociology and the social sciences.

Read more less

This is the definitive analysis of art as a social and perceptual system by Germany's leading social theorist of the late twentieth century. It not only represents an important intellectual step in discussions of art—in its rigor and in its having refreshingly set itself the task of creating a set of distinctions for determining what counts as art that could be valid for those creating as well as those receiving art works—but it also represents an important advance in systems theory. Returning to the eighteenth-century notion of aesthetics as pertaining to the "knowledge of the senses," Luhmann begins with the idea that all art, including literature, is rooted in perception. He insists on the radical incommensurability between psychic systems (perception) and social systems (communication). Art is a special kind of communication that uses perceptions instead of language. It operates at the boundary between the social system and consciousness in ways that profoundly irritate communication while remaining strictly internal to the social. In seven densely argued chapters, Luhmann develops this basic premise in great historical and empirical detail. Framed by the general problem of art's status as a social system, each chapter elaborates, in both its synchronic and diachronic dimensions, a particular aspect of this problem. The consideration of art within the context of a theory of second-order observation leads to a reconceptualization of aesthetic form. The remaining chapters explore the question of the system's code, its function, and its evolution, concluding with an analysis of "self-description." Art as a Social System draws on a vast body of scholarship, combining the results of three decades of research in the social sciences, phenomenology, evolutionary biology, cybernetics, and information theory with an intimate knowledge of art history, literature, aesthetics, and contemporary literary theory. The book also engages virtually every major theorist of art and aesthetics from Baumgarten to Derrida.

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In this important book Niklas Luhmann - one of the leading social thinkers of the late 20th century - analyses the emergence of ‘love' as the basis of personal relationships in modern societies. He argues that, while family systems remained intact in the transition from traditional to modern societies, a semantics for love developed to accommodate extra-marital relationships; this semantics was then transferred back into marriage and eventually transformed marriage itself. Drawing on a diverse range of historical and literary sources, Luhmann retraces the emergence and evolution of the special semantics of passionate love that has come to form the basis of modern forms of intimacy and personal relationships. This classic book by Luhmann has been widely recognized as a work of major importance. It is an outstanding contribution to social theory and it provides an original and illuminating perspective on the nature of modern marriage and sexuality.

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This is the definitive analysis of art as a social and perceptual system by Germany's leading social theorist of the late twentieth century. It not only represents an important intellectual step in discussions of art—in its rigor and in its having refreshingly set itself the task of creating a set of distinctions for determining what counts as art that could be valid for those creating as well as those receiving art works—but it also represents an important advance in systems theory. Returning to the eighteenth-century notion of aesthetics as pertaining to the "knowledge of the senses," Luhmann begins with the idea that all art, including literature, is rooted in perception. He insists on the radical incommensurability between psychic systems (perception) and social systems (communication). Art is a special kind of communication that uses perceptions instead of language. It operates at the boundary between the social system and consciousness in ways that profoundly irritate communication while remaining strictly internal to the social. In seven densely argued chapters, Luhmann develops this basic premise in great historical and empirical detail. Framed by the general problem of art's status as a social system, each chapter elaborates, in both its synchronic and diachronic dimensions, a particular aspect of this problem. The consideration of art within the context of a theory of second-order observation leads to a reconceptualization of aesthetic form. The remaining chapters explore the question of the system's code, its function, and its evolution, concluding with an analysis of "self-description." Art as a Social System draws on a vast body of scholarship, combining the results of three decades of research in the social sciences, phenomenology, evolutionary biology, cybernetics, and information theory with an intimate knowledge of art history, literature, aesthetics, and contemporary literary theory. The book also engages virtually every major theorist of art and aesthetics from Baumgarten to Derrida.

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In this important book, Niklas Luhmann uses his powers as an analyst of the social system to examine two of the most important concepts which hold that system together and allow it to evolve: trust and power. He criticises those theoretical accounts whose roots lie in what he refers to as ideologies – accounts which use implicit beliefs in particular conceptions of human nature to explain and predict social action in a one-dimensional way. Theories of rational choice and moralistic explanations are taken to task, as are the theories of both Marx and Habermas. Luhmann's unique scientific sociology underpins every page and enables him to highlight the potential shortcomings of these narrative approaches. Underlying this approach is the idea that ideologically-based social theory, whether critical or conservative, is unable to do justice to the complexities existing within the parameters of social systems, individuals, and the interactions between them. He aims to show instead how only a painstaking systems analysis can capture these intricacies. Although written over 40 years ago, Luhmann's complex vision of the operations of trust and power provides a wealth of insights of considerable value to scholars and students grappling with contemporary social and economic problems. The editors' introduction to this new edition and the significant revisions they have made to the translation will help to reveal the richness and clarity of this vision and its relevance to the ways that trust and power operate in today's society.

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A Systems Theory of Religion, still unfinished at Niklas Luhmann's death in 1998, was first published in German two years later thanks to the editorial work of André Kieserling. One of Luhmann's most important projects, it exemplifies his later work while redefining the subject matter of the sociology of religion. Religion, for Luhmann, is one of the many functionally differentiated social systems that make up modern society. All such subsystems consist entirely of communications and all are "autopoietic," which is to say, self-organizing and self-generating. Here, Luhmann explains how religion provides a code for coping with the complexity, opacity, and uncontrollability of our world. Religion functions to make definite the indefinite, to reconcile the immanent and the transcendent. Synthesizing approaches as disparate as the philosophy of language, historical linguistics, deconstruction, and formal systems theory/cybernetics, A Systems Theory of Religion takes on important topics that range from religion's meaning and evolution to secularization, turning decades of sociological assumptions on their head. It provides us with a fresh vocabulary and a fresh philosophical and sociological approach to one of society's most fundamental phenomena.

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A Systems Theory of Religion, still unfinished at Niklas Luhmann's death in 1998, was first published in German two years later thanks to the editorial work of André Kieserling. One of Luhmann's most important projects, it exemplifies his later work while redefining the subject matter of the sociology of religion. Religion, for Luhmann, is one of the many functionally differentiated social systems that make up modern society. All such subsystems consist entirely of communications and all are "autopoietic," which is to say, self-organizing and self-generating. Here, Luhmann explains how religion provides a code for coping with the complexity, opacity, and uncontrollability of our world. Religion functions to make definite the indefinite, to reconcile the immanent and the transcendent. Synthesizing approaches as disparate as the philosophy of language, historical linguistics, deconstruction, and formal systems theory/cybernetics, A Systems Theory of Religion takes on important topics that range from religion's meaning and evolution to secularization, turning decades of sociological assumptions on their head. It provides us with a fresh vocabulary and a fresh philosophical and sociological approach to one of society's most fundamental phenomena.

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Love seems like the most personal experience, one that touches each of us in a unique way that is more personal than social, and hence it is not surprising that it has been largely neglected by sociologists and social theorists. While it has long been a central preoccupation of writers and novelists, love has rarely attracted anything more than the most cursory attention of social scientists. This short text, originally written in 1969 by the eminent German social theorist Niklas Luhmann, goes a long way to redressing this neglect. Rather than seeing love as a unique and ineffable personal experience, Luhmann treats love as a solution to a problem that depends on a wider range of social structures and forms. Human beings are faced with a world of enormous complexity and they have to find ways to order and make sense of this world. In other words, they need certain facilities for action Ð what Luhmann calls ‘media of communication’ Ð that enable them to select from a host of alternatives in ways that will be understood as meaningful by others. Love is one of these media; truth, power, money and art are others. With the development of modern societies, greater demands are made on this medium of love, altering the relationship between love and sexuality and giving rise to the distinctive difficulties we associate with love today. This short text by one of the most brilliant social theorists of the 20th century will be of great interest to students and scholars throughout the social sciences and humanities. It is a concise and pithy statement of what is still the only sociological theory of love we have.

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A major challenge confronting contemporary theory is to overcome its fixation on written narratives and the culture of print. In this presentation of a general theory of systems, Germany's most prominent and controversial social thinker sets out a contribution to sociology that reworks our understanding of meaning and communication. Luhmann concedes that there is no longer a binding representation of society within society, but refuses to describe this situation as a loss of legitimation or a crisis of representation. Instead, he proposes that we search for new ways of coping with the enforced selectivity that marks any self-description under the conditions of functionally differentiated modern society. For Luhmann, the end of metanarratives does not mean the end of theory, but a challenge to theory, an invitation to open itself to theoretical developments in a number of disciplines that, for quite some time, have been successfully working with cybernetic models that no longer require the fiction of the external observer. Social Systems provides the foundation for a theory of modern society that would be congruent with this new understanding of the world. One of the most important contributions to social theory of recent decades, it has implications for many disciplines beyond sociology.

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"I believe that Luhmann is the only true genius in the social sciences alive today. By this, I mean that not only is he smart, extremely productive, and amazingly erudite, though all this is true enough, but also that he has, in the course of an improbable career, elaborated a theory of the social that completely reinvents sociology and destroys its most cherished dogmas." So wrote Stephen Fuchs in his Contemporary Sociology review of Luhmann's major theoretical work, Social Systems (Stanford, 1995). In this volume, Luhmann analyzes the evolution of love in Western Europe from the seventeenth century to the present. Reviews "Luhmann's unique, monumental, theory-building effort is best described as a consistent attempt to deploy the tools and the inspirations of three strategies: modern information theory, structuralism, and evolutionary theory. . . . Perhaps nothing conveys more poignantly Luhmann's unusual blend of scientific precision with artistic sensibility than his replacement of Parson's 'reciprocity of perspective' with his own 'interpersonal interpenetration.' The first is cool, calculating, cognitive, and dispassionate; the second connotes a richness of relationship that leaves no human faculty unmoved. . . . Luhmann's work is important because, arguably, it comes closer than all other sociological strategies to restoring the lost link between academically reputable social theorizing and the subjective experience of life." —American Journal of Sociology "There is a dearth of analytical writing about the emotions and sentiments that seem to motivate most human action, at least in everyday discussion, although some researchers are making some efforts to remedy this situation. Luhmann's Love as Passion is an outstanding contribution to this emerging trend . . . full of novel information and fascinating ideas." —Contemporary Sociology

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