Niklas Luhmann

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Niklas Luhmann
Luhmann.png
Born(1927-12-08)December 8, 1927
DiedNovember 6, 1998(1998-11-06) (aged 70)
Alma mater Harvard University
University of Freiburg
University of Münster
Known for Theory of autopoietic social systems
Functional differentiation
Operational constructivist epistemology
Double contingency [1]
Scientific career
Fields Social theory
Systems theory
Communication theory
Sociocybernetics
Institutions University of Bielefeld
Academic advisors Talcott Parsons
Notable students
Influences
Influenced

Niklas Luhmann ( /ˈlmən/ ; German: [ˈluːman] ; December 8, 1927 – November 6, 1998) was a German sociologist, philosopher of social science, and a prominent thinker in systems theory, who is considered one of the most important social theorists of the 20th century. [4]

Systems theory Interdisciplinary study of systems

Systems theory is the interdisciplinary study of systems. A system is a cohesive conglomeration of interrelated and interdependent parts that is either natural or man-made. Every system is delineated by its spatial and temporal boundaries, surrounded and influenced by its environment, described by its structure and purpose or nature and expressed in its functioning. In terms of its effects, a system can be more than the sum of its parts if it expresses synergy or emergent behavior. Changing one part of the system usually affects other parts and the whole system, with predictable patterns of behavior. For systems that are self-learning and self-adapting, the positive growth and adaptation depend upon how well the system is adjusted with its environment. Some systems function mainly to support other systems by aiding in the maintenance of the other system to prevent failure. The goal of systems theory is systematically discovering a system's dynamics, constraints, conditions and elucidating principles that can be discerned and applied to systems at every level of nesting, and in every field for achieving optimized equifinality.

Contents

Biography

Luhmann was born in Lüneburg, Free State of Prussia, where his father's family had been running a brewery for several generations. After graduating from the Johanneum school in 1943, he was conscripted as a Luftwaffenhelfer in World War II and served for two years until, at the age of 17, he was taken prisoner of war by American troops in 1945. [5] After the war Luhmann studied law at the University of Freiburg from 1946 to 1949, when he obtained a law degree, and then began a career in Lüneburg's public administration. During a sabbatical in 1961, he went to Harvard, where he met and studied under Talcott Parsons, then the world's most influential social systems theorist.

Lüneburg Place in Lower Saxony, Germany

Lüneburg, also called Lunenburg in English, is a town in the German state of Lower Saxony. It is located about 50 km (31 mi) southeast of another Hanseatic city, Hamburg, and belongs to that city's wider metropolitan region. The capital of the district which bears its name, it is home to roughly 77,000 people. Lüneburg's urban area, which includes the surrounding communities of Adendorf, Bardowick, Barendorf and Reppenstedt, has a population of around 103,000. Lüneburg has been allowed to use the title "Hansestadt" in its name since 2007, in recognition of its membership in the former Hanseatic League. Lüneburg is also home to Leuphana University.

Free State of Prussia former federated state of Germany between 1918 and 1947

The Free State of Prussia was a state of Germany from 1918 to 1947.

Brewery business that makes and sells beer

A brewery or brewing company is a business that makes and sells beer. The place at which beer is commercially made is either called a brewery or a beerhouse, where distinct sets of brewing equipment are called plant. The commercial brewing of beer has taken place since at least 2500 BC; in ancient Mesopotamia, brewers derived social sanction and divine protection from the goddess Ninkasi. Brewing was initially a cottage industry, with production taking place at home; by the ninth century monasteries and farms would produce beer on a larger scale, selling the excess; and by the eleventh and twelfth centuries larger, dedicated breweries with eight to ten workers were being built.

In later years, Luhmann dismissed Parsons' theory, developing a rival approach of his own. Leaving the civil service in 1962, he lectured at the national Deutsche Hochschule für Verwaltungswissenschaften (University for Administrative Sciences) in Speyer, Germany, until 1965, when he was offered a position at the Sozialforschungsstelle (Social Research Centre) of the University of Münster, led by Helmut Schelsky. 1965/66 he studied one semester of sociology at the University of Münster.

Speyer Place in Rhineland-Palatinate, Germany

Speyer is a town in Rhineland-Palatinate in Germany with approximately 50,000 inhabitants. Located on the left bank of the river Rhine, Speyer lies 25 km south of Ludwigshafen and Mannheim, and 21 km south-west of Heidelberg. Founded by the Romans, it is one of Germany's oldest cities. Speyer Cathedral, a number of other churches and the Altpörtel dominate the Speyer landscape. In the cathedral, beneath the high altar, are the tombs of eight Holy Roman Emperors and German kings.

University of Münster German public university

The University of Münster is a public university located in the city of Münster, North Rhine-Westphalia in Germany.

Helmut Schelsky, was a German sociologist, the most influential in post-World War II Germany, well into the 1970s.

Two earlier books were retroactively accepted as a PhD thesis and habilitation at the University of Münster in 1966, qualifying him for a university professorship. In 1968/1969, he briefly served as a lecturer at Theodor Adorno's former chair at the University of Frankfurt and then was appointed full professor of sociology at the newly founded University of Bielefeld, Germany (until 1993). He continued to publish after his retirement, when he finally found the time to complete his magnum opus, Die Gesellschaft der Gesellschaft (literally, "The Society of Society"), which was published in 1997, and translated subsequently in English, under the title "Theory of Society" (volume I in 2012 and volume II in 2013).

Habilitation defines the qualification to conduct self-contained university teaching and is the key for access to a professorship in many European countries. Despite all changes implemented in the European higher education systems during the Bologna Process, it is the highest qualification level issued through the process of a university examination and remains a core concept of scientific careers in these countries.

Works

Luhmann wrote prolifically, with more than 70 books and nearly 400 scholarly articles published on a variety of subjects, including law, economy, politics, art, religion, ecology, mass media, and love. While his theories have yet to make a major mark in American sociology, his theory is currently well known and popular in German sociology, [6] and has also been rather intensively received in Japan and Eastern Europe, including Russia. His relatively low profile elsewhere is partly due to the fact that translating his work is a difficult task, since his writing presents a challenge even to readers of German, including many sociologists. (p. xxvii Social Systems 1995)

Japan Island country in East Asia

Japan is an island country in East Asia. Located in the Pacific Ocean, it lies off the eastern coast of the Asian continent and stretches from the Sea of Okhotsk in the north to the East China Sea and the Philippine Sea in the south.

Russia transcontinental country in Eastern Europe and Northern Asia

Russia, or the Russian Federation, is a transcontinental country in Eastern Europe and North Asia. At 17,125,200 square kilometres (6,612,100 sq mi), it is, by a considerable margin, the largest country in the world by area, covering more than one-eighth of the Earth's inhabited land area, and the ninth most populous, with about 146.79 million people as of 2019, including Crimea. About 77% of the population live in the western, European part of the country. Russia's capital, Moscow, is one of the largest cities in the world and the largest city in Europe; other major cities include Saint Petersburg, Novosibirsk, Yekaterinburg and Nizhny Novgorod. Extending across the entirety of Northern Asia and much of Eastern Europe, Russia spans eleven time zones and incorporates a wide range of environments and landforms. From northwest to southeast, Russia shares land borders with Norway, Finland, Estonia, Latvia, Lithuania and Poland, Belarus, Ukraine, Georgia, Azerbaijan, Kazakhstan, China, Mongolia and North Korea. It shares maritime borders with Japan by the Sea of Okhotsk and the U.S. state of Alaska across the Bering Strait. However, Russia recognises two more countries that border it, Abkhazia and South Ossetia, both of which are internationally recognized as parts of Georgia.

Much of Luhmann's work directly deals with the operations of the legal system and his autopoietic theory of law is regarded as one of the more influential contributions to the sociology of law and socio-legal studies. [7]

Sociology of law sub-discipline of sociology or an interdisciplinary approach within legal studies

The sociology of law is often described as a sub-discipline of sociology or an interdisciplinary approach within legal studies. Some see sociology of law as belonging "necessarily" to the field of sociology, but others tend to consider it a field of research caught up between the disciplines of law and sociology. Still others regard it neither a subdiscipline of sociology nor a branch of legal studies but as a field of research on its own right within the broader social science tradition. Accordingly, it may be described without reference to mainstream sociology as "the systematic, theoretically grounded, empirical study of law as a set of social practices or as an aspect or field of social experience". It has been seen as treating law and justice as fundamental institutions of the basic structure of society mediating "between political and economic interests, between culture and the normative order of society, establishing and maintaining interdependence, and constituting themselves as sources of consensus, coercion and social control".

Luhmann is probably best known to North Americans for his debate with the critical theorist Jürgen Habermas over the potential of social systems theory. Like his one-time mentor Talcott Parsons, Luhmann is an advocate of "grand theory", although neither in the sense of philosophical foundationalism nor in the sense of "meta-narrative" as often invoked in the critical works of post-modernist writers. Rather, Luhmann's work tracks closer to complexity theory broadly speaking, in that it aims to address any aspect of social life within a universal theoretical framework — of which the diversity of subjects he wrote about is an indication. Luhmann's theory is sometimes dismissed as highly abstract and complex, particularly within the Anglophone world, whereas his work has had a more lasting influence on scholars from German-speaking countries, Scandinavia and Italy. [6]

Luhmann himself described his theory as "labyrinth-like" or "non-linear" and claimed he was deliberately keeping his prose enigmatic to prevent it from being understood "too quickly", which would only produce simplistic misunderstandings. [8]

Systems theory

Luhmann's systems theory focuses on three topics, which are interconnected in his entire work. [9]

  1. Systems theory as societal theory
  2. Communication theory and
  3. Evolution theory

The core element of Luhmann's theory, pivots around the problem of the contingency of the meaning and thereby it becomes a theory of communication. Social systems are systems of communication, and society is the most encompassing social system. Being the social system that comprises all (and only) communication, today's society is a world society. [10] A system is defined by a boundary between itself and its environment, dividing it from an infinitely complex, or (colloquially) chaotic, exterior. The interior of the system is thus a zone of reduced complexity: Communication within a system operates by selecting only a limited amount of all information available outside. This process is also called "reduction of complexity". The criterion according to which information is selected and processed is meaning (in German, Sinn). Both social systems and psychic systems (see below for an explanation of this distinction) operate by processing meaning.

Furthermore, each system has a distinctive identity that is constantly reproduced in its communication and depends on what is considered meaningful and what is not. If a system fails to maintain that identity, it ceases to exist as a system and dissolves back into the environment it emerged from. Luhmann called this process of reproduction from elements previously filtered from an over-complex environment autopoiesis (pronounced "auto-poy-E-sis"; literally: self-creation), using a term coined in cognitive biology by Chilean thinkers Humberto Maturana and Francisco Varela. Social systems are operationally closed in that while they use and rely on resources from their environment, those resources do not become part of the systems' operation. Both thought and digestion are important preconditions for communication, but neither appears in communication as such.

Maturana, however, argued very vocally that this appropriation of autopoietic theory was conceptually unsound, as it presupposes the autonomy of communications from actual persons. That is, by describing social systems as operationally closed networks of communications, Luhmann (according to Maturana) ignores the fact that communications presuppose human communicators. Autopoiesis only applies to networks of processes that reproduce themselves, [11] but communications are reproduced by humans. For this reason, the analogy from biology to sociology does not, in this case, hold. [12] On the other hand, Luhmann explicitly stressed that he does not refer to a "society without humans", but to the fact that communication is autopoietic. Communication is made possible by human bodies and consciousness, [13] but this does not make communication operationally open. To "participate" in communication, one must be able to render one's thoughts and perceptions into elements of communication. This can only ever occur as a communicative operation (thoughts and perceptions cannot be directly transmitted) and must therefore satisfy internal system conditions that are specific to communication: intelligibility, reaching an addressee and gaining acceptance. [14]

Luhmann likens the operation of autopoiesis (the filtering and processing of information from the environment) to a program, making a series of logical distinctions (in German, Unterscheidungen). Here, Luhmann refers to the British mathematician G. Spencer-Brown's logic of distinctions that Maturana and Varela had earlier identified as a model for the functioning of any cognitive process. The supreme criterion guiding the "self-creation" of any given system is a defining binary code. This binary code is not to be confused with the computers operation: Luhmann (following Spencer-Brown and Gregory Bateson) assumes that auto-referential systems are continuously confronted with the dilemma of disintegration/continuation. This dilemma is framed with an ever-changing set of available choices; every one of those potential choices can be the system's selection or not (a binary state, selected/rejected). The influence of Spencer-Brown's book, Laws of Form , on Luhmann can hardly be overestimated.

Although Luhmann first developed his understanding of social systems theory under Parsons' influence, he soon moved away from the Parsonian concept. The most important difference is that Parsons framed systems as forms of action, in accordance with the AGIL paradigm. Parsons' systems theory treats systems as operationally open, and interactive through an input and output schema. Influenced by second-order cybernetics, Luhmann instead treats systems as autopoietic and operationally closed. [15] [16] Systems must continually construct themselves and their perspective of reality through processing the distinction between system and environment, and self-reproduce themselves as the product of their own elements. Social systems are defined by Luhmann not as action but as recursive communication. Modern society is defined as a world system consisting of the sum total of all communication happening at once, [17] and individual function systems (such as the economy, politics, science, love, art, the media, etc.) are described as social subsystems which have "outdifferentiated" from the social system and achieved their own operational closure and autopoiesis. [18]

Another difference is that Parsons asks how certain subsystems contribute to the functioning of overall society. Luhmann starts with the differentiation of the systems themselves out of a nondescript environment. While he does observe how certain systems fulfill functions that contribute to "society" as a whole, he dispenses with the assumption of a priori cultural or normative consensus or "complimentary purpose" which was common to Durkheim and Parsons' conceptualization of a social function. [19] For Luhmann, functional differentiation is a consequence of selective pressure under temporalized complexity, and it occurs as function systems independently establish their own ecological niches by performing a function. [20] Functions are therefore not the coordinated components of the organic social whole, but rather contingent and selective responses to reference problems which obey no higher principle of order and could have been responded to in other ways.

Finally, the systems' autopoietic closure is another fundamental difference from Parsons' concept. Each system works strictly according to its very own code and can observe other systems only by applying its code to their operations. For example, the code of the economy involves the application of the distinction between payment and non-payment. Other system operations appear within the economic field of references only insofar as this economic code can be applied to them. Hence, a political decision becomes an economic operation when it is observed as a government spending money or not. Likewise, a legal judgement may also be an economic operation when settlement of a contractual dispute obliges one party to pay for the goods or services they had acquired. The codes of the economy, politics and law operate autonomously, but their "interpenetration" [21] is evident when observing "events" [22] which simultaneously involve the participation of more than one system.

One seemingly peculiar, but within the overall framework strictly logical, axiom of Luhmann's theory is the human being's position outside any social system, initially developed by Parsons. Consisting of "pure communicative actions" (a reference to Jürgen Habermas) any social system requires human consciousnesses (personal or psychical systems) as an obviously necessary, but nevertheless environmental resource. In Luhmann's terms, human beings are neither part of society nor of any specific systems, just as they are not part of a conversation. Luhmann himself once said concisely that he was "not interested in people". That is not to say that people were not a matter for Luhmann, but rather, the communicative actions of people are constituted (but not defined) by society, and society is constituted (but not defined) by the communicative actions of people: society is people's environment, and people are society's environment.

Thus, sociology can explain how persons can change society; the influence of the environment (the people) on the system (the society), the so-called "structural coupling". In fact Luhmann himself replied to the relevant criticism by stating that "In fact the theory of autopoietic systems could bear the title Taking Individuals Seriously, certainly more seriously than our humanistic tradition" (Niklas Luhmann, Operational Closure and Structural Coupling: The Differentiation of the Legal System, Cardozo Law Review, vol. 13: 1422). This approach has attracted criticism from those who argue that Luhmann has at no point demonstrated the operational closure of social systems, or in fact that autopoietic social systems actually exist. He has instead taken this as a premise or presupposition, resulting in the logical need to exclude humans from social systems, which prevents the social systems view from accounting for the individual behavior, action, motives, or indeed existence of any individual person. [23]

Luhmann was devoted to the ideal of non-normative science introduced to sociology in the early 20th century by Max Weber and later re-defined and defended against its critics by Karl Popper. However, in an academic environment that never strictly separated descriptive and normative theories of society, Luhmann's sociology has widely attracted criticism from various intellectuals, including Jürgen Habermas.[ citation needed ]

Luhmann's reception

Luhmann's systems theory is not without its critics; his definitions of "autopoietic" and "social system" differ from others. At the same time his theory is being applied or used worldwide by sociologists and other scholars. It is often used in analyses dealing with corporate social responsibility, organisational legitimacy, governance structures as well as with sociology of law and of course general sociology. His systems theory has also been used to study media discourse of various energy technologies throughout the US, including smart grids, carbon capture and storage, and wind energy.

Miscellaneous

Luhmann also appears as a character in Paul Wühr's work of literature Das falsche Buch , together with — among others — Ulrich Sonnemann, Johann Georg Hamann and Richard Buckminster Fuller.

Luhmann owned a pub ("Pons") in his parents' house in his native town of Lüneburg. The house, which also contained his father's brewery, had been in his family's hands since 1857.

Publications

A certain number of original books and articles are available for download (see below: External Links).

Articles

Related Research Articles

Autopoiesis Systems concept which entails automatic reproduction and maintenance

The term autopoiesis refers to a system capable of reproducing and maintaining itself. The original definition can be found in Autopoiesis and Cognition: the Realization of the Living :

Page 16: It was in these circumstances ... in which he analyzed Don Quixote's dilemma of whether to follow the path of arms or the path of letters, I understood for the first time the power of the word "poiesis" and invented the word that we needed: autopoiesis. This was a word without a history, a word that could directly mean what takes place in the dynamics of the autonomy proper to living systems.

Page 78: An autopoietic machine is a machine organized as a network of processes of production of components which: (i) through their interactions and transformations continuously regenerate and realize the network of processes (relations) that produced them; and (ii) constitute it as a concrete unity in space in which they exist by specifying the topological domain of its realization as such a network.

Page 89: ... the space defined by an autopoietic system is self-contained and cannot be described by using dimensions that define another space. When we refer to our interactions with a concrete autopoietic system, however, we project this system on the space of our manipulations and make a description of this projection.

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References

  1. Raf Vanderstraeten, "Parsons, Luhmann and the Theorem of Double Contingency," Journal of Classical Sociology2(1), 2002.
  2. Journal of Sociocybernetics 4, 2 - Universidad de Zaragoza
  3. Ziemann, Benjamin (2007). "The Theory of Functional Differentiation and the History of Modern Society. Reflections on the Reception of Systems Theory in Recent Historiography". Soziale System, 13 (1+2). pp. 220–229.
  4. Bechmann and Stehr, 'The Legacy of Niklas Luhmann' Society (2002).
  5. In an interview Luhmann once said: "... die Behandlung war – gelinde gesagt – nicht nach den Regeln der internationalen Konventionen". Source: Detlef Horster (1997), Niklas Luhmann, München, p.28.
  6. 1 2 Roth, S. (2011) Les deux angleterres et le continent. Anglophone sociology as the guardian of Old European semantics, Journal of Sociocybernetics, Vol. 9, No. 1-2, available for download at SSRN
  7. Luhmann, N, A Sociological Theory of Law (1985) and Law As a Social System, translated by Klaus A. Ziegert (Oxford University Press, 2003)
  8. "Niklas Luhmann: Unverständliche Wissenschaft: Probleme einer theorieeigenen Sprache, in: Luhmann, Soziologische Aufklärung 3: Soziales System, Gesellschaft, Organisation. Wiesbaden: VS Verlag, 4th. ed. 2005, pp. 193-205, quote on p. 199.
  9. Niklas Luhmann (1975), "Systemtheorie, Evolutionstheorie und Kommunikationstheorie", in: Soziologische Gids 22 3. pp.154–168
  10. Niklas Luhmann. (1982). The World Society as a Social System. International Journal of General Systems, 8:3, 131-138.
  11. Varela, F., Maturana, H., & Uribe, R. (1974). "Autopoiesis: The organization of living systems, its characterization and a model". Biosystems. 5 (4): 187–196. doi:10.1016/0303-2647(74)90031-8.CS1 maint: multiple names: authors list (link)
  12. Maturana, H., & Poerkson, B. (2004). From Being to Doing: The Origins of the Biology of Cognition. Carl Auer International. pp. 105–108. ISBN   3896704486.CS1 maint: multiple names: authors list (link)
  13. Luhmann, N. Theory of Society, Vol. 1. Stanford University Press, 2012, pp.56.
  14. Luhmann, N. Social Systems. Stanford University Press, 1995, p. 158.
  15. Luhmann, N. Social Systems. Stanford University Press, 1995.
  16. Luhmann, N. Introduction to Systems Theory. Polity, 2012.
  17. Luhmann, N. Theory of Society, Vol. 1. Stanford University Press, 2012, pp. 83-99.
  18. Luhmann, N. Theory of Society, Vol. 2. Stanford University Press, 2013, pp. 65ff.
  19. Luhmann, N. Theory of Society, Vol. 1. Stanford University Press, 2012, p. 6.
  20. Luhmann, N. Theory of Society, Vol. 1. Stanford University Press, 2012, esp. pp. 336-343.
  21. Luhmann, N. Social Systems. Stanford University Press, 1995, Chapter 6.
  22. Luhmann, N. Theory of Society, Vol. 2. Stanford University Press, 2013, p. 93.
  23. Fuchs, C., & Hofkirchner, W. (2009). "Autopoiesis and Critical Social Systems Theory. In Magalhães, R., Sanchez, R., (Eds.)". Autopoiesis in Organization: Theory and Practice. Bingley, UK: Emerald. pp. 111–129.CS1 maint: multiple names: authors list (link)

Further reading