In this transdisciplinary article which stems from philosophical considerations (that depart from phenomenology—after Merleau-Ponty, Heidegger and Rosen—and Hegelian dialectics), we develop a conception based on topological (the Moebius surface and the Klein bottle) and geometrical considerations (based on torsion and non-orientability of manifolds), and multivalued logics which we develop into a unified world conception that surmounts the Cartesian cut and Aristotelian logic. The role of torsion appears in a self-referential construction of space and time, which will be further related to (...) the commutator of the True and False operators of matrix logic, still with a quantum superposed state related to a Moebius surface, and as the physical field at the basis of Spencer-Brown’s primitive distinction in the protologic of the calculus of distinction. In this setting, paradox, self-reference, depth, time and space, higher-order non-dual logic, perception, spin and a time operator, the Klein bottle, hypernumbers due to Musès which include non-trivial square roots of ±1 and in particular non-trivial nilpotents, quantum field operators, the transformation of cognition to spin for two-state quantum systems, are found to be keenly interwoven in a world conception compatible with the philosophical approach taken for basis of this article. The Klein bottle is found not only to be the topological in-formation for self-reference and paradox whose logical counterpart in the calculus of indications are the paradoxical imaginary time waves, but also a classical-quantum transformer (Hadamard’s gate in quantum computation) which is indispensable to be able to obtain a complete multivalued logical system, and still to generate the matrix extension of classical connective Boolean logic. We further find that the multivalued logic that stems from considering the paradoxical equation in the calculus of distinctions, and in particular, the imaginary solutions to this equation, generates the matrix logic which supersedes the classical logic of connectives and which has for particular subtheories fuzzy and quantum logics. Thus, from a primitive distinction in the vacuum plane and the axioms of the calculus of distinction, we can derive by incorporating paradox, the world conception succinctly described above. (shrink)

With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate (...) the thesis: (1) God is an observing system sui generis ; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis. (shrink)

This essay attempts to provide a preliminary outline of a theory of identity. The first section addresses what the sociologist Niklas Luhmann has called ‘the problem of identity’, or, in other words, the mind–society (rather than the mind–body) problem: In how far can the internal (psychological) self and the external (social) persona be integrated into a unit? The second section of the essay briefly defines a basic vocabulary of a theory of identity. ‘Identity’ is understood as the existentially necessary formation (...) of a coherence between the ‘self’ (the ‘I’ as it is experienced in thoughts and feelings), its body and its social ‘persona’ (the individual person with its social attributes). Three different major paradigms of identity formation are distinguished from one another: a sincere identity is constructed through a firm commitment of the self to its social roles; an authentic identity is constructed through the creation of a social persona on the basis of one’s unique and original self; a ‘profilic’ identity, as we call it, is shaped by successfully presenting a personal profile under conditions of second-order observation as they prevail, for instance, in the social media, but also in other contemporary social systems. In the third section of the essay, we present a sketch of the historical sequence of these three paradigms of identity. Although these paradigms are not mutually exclusive and can coexist, it seems that sincerity flourished in pre-modern society, while authenticity came to prominence along with the functional differentiation of modern society and is now, along with the increased significance of second-order observation, gradually overshadowed by the influence of profilicity. (shrink)

Across the globe, education has recently been through a major semantic shift, where new notions such as ‘learning’, ‘competences’, ‘projects’ came to replace or complement an older, more established, educational vocabulary. The political approach to education has also evolved, as many authors have underlined, from established national forms of governing to global, transnational forms of governance. These evolutions, often abbreviated to shifts ‘from teaching to learning’ and ‘from governing to governance’ have resonated globally and attracted the attention of researchers. Most (...) sociological accounts of such evolutions attribute them to the development and primacy of a preponderant logic, generally politics/power, culture or the economy. Niklas Luhmann’s systems theory, on which we draw in this article, suggests to start from a different, opposite, premise: not the predominance but instead the lack of any predominant logic characterizes modernity. The functional differentiation of modern society into a multiplicity of—specific yet universal—systems should therefore be the pivotal point that helps make sense of these transformations. We argue that the very coexistence of such systems, their simultaneous and therefore uncoordinated existences, increases the complexity of the social world tremendously and leaves them with an uncertain future. The so-called turns to governance and to learning, we argue, should be understood, respectively, as political and educational attempts to deal with this loss of direction. (shrink)

In recent years an increasing quantity of UK legislation has introduced blended or ‘hybridised’ procedures that blur the previously clear demarcation between civil and criminal legal processes, typically on the grounds of normatively-motivated political expediency. This paper provides a critical perspective on instances of procedural hybridisation in order to illustrate that, first, the reliance upon civil law measures to remedy criminal law infractions can raise human rights issues and, second, that such instrumental criminal justice strategies deliberately circumvent the enhanced procedural (...) protections of the criminal law. By conceptualising the rule of law as a structural coupling between the political and legal systems, and due process rights as necessary and self-imposed limitations upon systemic operations, this paper employs a systems-theoretical approach to critique this balancing act between expediency and principle, and queries the circumstances under which legislation contravening the rule of law can be said to lack legitimacy. (shrink)

The article combines the research strategies developed by Bruno Latour and Niklas Luhmann to problematize how we interpret the world when discussing globalization. Two previous approaches – global modernity and global consciousness – interpret the world as completely objective (nature transcends culture). Another approach – global governmentality – interprets the world as completely subjective (culture transcends nature). Against these approaches, this article proposes a new one: the symmetrical anthropology (or sociology) of globalization. Inspired by Latour’s variable ontologies, it considers multiple (...) descriptions of the world and multiple descriptions of society simultaneously. It considers globalization as one description of society and searches for the description of the world corresponding to it. It distinguishes three descriptions of the world: (1) the world as natural order; (2) the world as external object; and (3) the world as levels of organization. It is argued that the description of the world that is the most closely connected with globalization is the third one. (shrink)

This article consists of three parts. The first explores the relation between paradox, de-paradoxication, and time, which I hold to be a relatively unattended yet very important tandem of concepts in Luhmann's work (Luhmann, 1993, 1995; Rasch, 2000). The second part will try to theoretically think through (de-paradoxicalize) a conundrum of present time: globalization and its opponents. In the third and last part, I briefly explore the paradox of conscious evolution, taking into account the specifics of the relations between social (...) systems of communication and individual psychic systems in Luhmann's theory. (shrink)

Social systems theory has been dominated in recent years by the work of Niklas Luhmann, but there is another strand of systems thinking, which is receiving increasing attention in sociology: emergentism. For emergentism, the core problems of systems thinking are concerned with causation and reductionism; for Luhmann, they are questions of meaning and self-reference. Arguing from an emergentist perspective, the article finds that emergentism addresses its own core problem successfully, while Luhmann's approach is incapable of resolving questions of causation and (...) reductionism. On the other hand, neither paradigm yet has a convincing response to the challenges of meaning and self-reference. Key Words: social systems • emergence • paradigms • autopoiesis • critical realism. (shrink)

In modern continental thought, natural science is widely portrayed as an exclusively instrumental mode of reason. The breadth of this consensus has partly preempted the question of how it came to persuade. The process of persuasion, as it played out in Germany, can be explored by reconstructing the intellectual exchanges among three twentieth-century theorists of science, Heidegger, Habermas, and Werner Heisenberg. Taking an iconic Heisenberg as a kind of limiting case of “the scientist,” Heidegger and Habermas each found themselves driven (...) to place new constraints on their previously more capacious assessments of science, especially its capacity to reflect on its method. Tracing how that happened, through archival and historical contextualization and close readings of their texts, lets us make visible Heidegger and Habermas’s intellectual affinities and argumentative parallels, which derived not only from their shared grounding in earlier reactions against positivism, but also from confrontation with contemporary events. The latter included, for Heidegger, the rise of a technically powerful science exemplified by nuclear physics, and for Habermas, post-World War II controversies over science, technology, and their socially critical possibilities. (shrink)

In a tribute to the intellectual legacy of Peter Fitzpatrick, this article explores the poiesis of modern law, as a constitutive ambivalence distilled in the affinity between law and literature. Reading with Fitzpatrick, the resolution of the contradictions of this law in myth depends, paradoxically, upon its fundamental irresolution. Reflecting upon the profound significance of his revelation of the mythology of modern law and its scholarly reverberations, I consider the constitutive tensions of this law as exemplified in the relation between (...) praxis and poiesis, the operative function of the former dependent upon the creative unfolding of the latter. The alchemy of autopoiesis, by which law boldly proclaims itself law, is made explicit in the eschatology of its archive and the formation of its sovereign subject in negation. Revealing the literary dimensions of this law, the conceit of autonomy is nonetheless subject to the subversive substitutions of the supplement. Pressing yet further, the autopoiesis of law is found to be enfolded within a generative sympoiesis, constituted by the movement between its apposite dimensions. Ultimately, extending Fitzpatrick’s rendering of the irresolution of modern law as decolonial, I explore the possibilities afforded by a reading of the fundamental mutuality of myths, and the decolonial conviviality of poiesis. (shrink)

Abstract This essay explores what it means to be human in an age of infomedia. Appropriating Niklas Luhmann's systems theory/media theory in dialogue with other resources, I propose a post-Luhmannian paradigm of (1) extended media/meaning that conceives the world as world multimedia systems processing variegated meanings, and (2) an embodied, contextualized soft posthumanist anthropology that conceives the human as emergent collective phenomena of distinct meaning making by body-mind-society-technology media couplings. I argue: (1) Homo sapiens is Homo medialis distinct with mediatic (...) communication that emerged to cope with contingencies. (2) Evolution is the mediatization/codification of the world that culminated with the outcome of Homo medialis uniquely equipped to process transcendent meanings and to mediatize the world via diverse media—Mediatized Co-Mediatizer or Codified Co-Codifier. (3) This anthropic universe is possibly the most “meaningful” (full of meaning possibilities) of all possible worlds. (4) Social fragmentation could be an optimization; science-and-religion is an infomedium optimizing religion's manifest and science’ latent observation of divine manifestations. (shrink)