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PARADOX, TIME AND DE-PARADOXICATION IN LUHMANN: NO EASY WAY OUT

机译:卢曼的悖论,时间和去帕拉莫西化:没有轻松的出路

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This paper consists of two parts. The first one explores the relation between paradox deparadoxication and time, which I hold to be relatively unattended yet very important tandem of concepts in Luhmann’s work. An effort is made to think through the resolution of paradox through time in the process of what Luhmann calls deparadoxication. This paradox can be expressed in the following way: cognition or knowledge of the world is impossible (because of the operational closure of the system), but absolutely necessary for structural coupling with the environment. For Luhmann, the most effective way to handle paradox is by making use of time and moving to a higher level of observation, much as Spencer-Brown does in his Laws of Form.2 rnThe idea of paradox and of its dissolution is a constant through-out most of Luhmann’s principal works. Self-reference, meaning, communication, contingency, reduction of complexity, truth, cognition, -to name just these few-, are all paradoxical concepts. Far from being an exceptional event or form of expression, paradox can be said to be constitutive of the autopoiesis of self-referential systems. Furthermore, systems have to deal with paradox not as a problem of logic or reasoning, but as a matter of the operations through which they can maintain their differentiation from their environment. This means that the dissolution of paradox is necessary for the system’s structural coupling with its environment. Structural coupling is a process which is carried out over time, and is possible insofar the system is able to deal with paradox. This is why paradox and its dissolution can only be carried out through specific operations which occur over time. It is this (paradoxical) theoretical relation between time, paradox and de-paradoxication which will be explored in detail. rn The second part will try to theoretically think through (de-paradoxicalize) a conundrum of present time: globalization and its opponents. From what can be observed of local, regional and international efforts to oppose or resist globalization, it appears that resistance to globalization can only be carried on (and is being carried on) at a global level.
机译:本文由两部分组成。第一个探讨了悖论脱寄生现象与时间之间的关系,我认为这在卢曼的作品中是相对无人照管的,但是却是非常重要的概念串联。在卢曼所说的去寄生化过程中,人们努力思考着通过时间解决矛盾的过程。这种悖论可以通过以下方式表达:对世界的认知或知识是不可能的(由于系统的运行关闭),但是对于与环境的结构耦合绝对必要。对于卢曼而言,处理悖论的最有效方法是利用时间并转移到更高的观察水平,就像斯宾塞-布朗在《形式定律》中所做的一样。2悖论及其消解的思想一直是不变的。鲁曼大部分的主要作品。自指,含义,沟通,偶然性,减少复杂性,真理,认知等(仅举几例),都是自相矛盾的概念。悖论绝非偶然事件或表达形式,而是自指系统自生能力的组成部分。此外,系统必须将悖论视为逻辑或推理问题,而不是作为可维持其与环境的区别的操作问题。这意味着悖论的消解对于系统与环境的结构耦合是必要的。结构耦合是随着时间的流逝而进行的过程,并且在系统能够处理自相矛盾的范围内是可能的。这就是为什么悖论及其消解只能通过随时间推移发生的特定操作来进行的原因。时间,悖论和去悖论之间的这种(悖论的)理论关系将被详细探讨。第二部分将在理论上尝试思考(反悖论化)当今的难题:全球化及其对手。从地方,区域和国际反对或抵抗全球化的努力可以看出,对全球化的抵抗只能在全球范围内进行(并且正在进行)。

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