Más allá de la sociología. Sobre catástrofes,expertos y comunidades

We could state that a catastrophic discourse is one that refers to a catastrophe which is avoided by the same discourse. This kind of discourse stimulates cautious behaviours. It is necessary that the actors do not know that the catastrophe exists and that they are avoiding it so that this situation can work. Nevertheless, the analyst knows everything. The catastrophic discourse takes part in a stable situation in which the analyst's knowledge is directly proportional to the actor alienation. The economist knows that unstable situations like panic produce an opposite phenomenon: the analyst does not know very well what is going on but the actor knows how to manage. If the market, as well as stable operation, permits instability, the prevention of catastrophes could admit an unstable one, similar to panic and together with the catastrophic solution. This paper suggests some concepts to think about this unstable and anticatastrophic situation. They are notions which give prominence to ‘emergentism’, autopoiesis and uncertainty. The reinterpretation of the Hobbesian natural state developed by Foucault, the analysis of the mobilization power of fear by Bataille and the unpolitical reflections of the community which have been proposed by Esposito, Nancy and Agamben will be reinterpreted in order to achieve this goal.     

卢曼社会系统理论视域下的翻译与翻译研究

卢曼是德国当代最富创见的社会学家之一,他的社会系统理论为翻译研究提供了丰富的概念工具和独特的理论视角,受到众多西方翻译学者的关注。根据卢曼的社会系统理论,翻译可视为一个社会系统,翻译系统的自体创生性、翻译过程的复杂性和偶然性、翻译的二阶观察及其反身性的探讨,有助于从社会学的视角给翻译和翻译研究带来新的启示。     

民族自生系统论: 符号学视域下的多民族文化认同体

民族自生系统论将多民族的文化认同体视为有自我分别和转换的边界，能够自我增生的文化系统。这一理论范式将民族文化系统视为后结构的动态发展过程，在此基础上，从皮尔斯符号学的三元架构出发，可以将族群-族体-民族的关系视为“即刻解释项-动态解释项-最终解释项”的模式，从而将多民族文化认同体视为终极的意义项。在这个发展过程中，不同族群和位阶之上的耦合，为作为自生系统的多民族文化认同体提供了持续的动力，推动着它的自我增生，是文化发展的基本符号学机制。     

Autopoiesis and socialization: on Luhmann's reconceptualization of communication and socialization

In 1984, Niklas Luhmann published Soziale Systeme in which he applies the idea of autopoiesis (= self-production) to social systems. Abstracted from its biological connotations, the concept of autopoiesis leads to a sharp distinction between different kinds of autopoietic organization, i.e. between life, consciousness and communication. According to Luhmann, the relationship between social systems and human beings cannot be adequately analysed except by taking into account that they are environments for one another. If this theoretical background is accepted, the concepts and theory of socialization need to be revised. Luhmann takes issues with classical notions such as internalization, inculcation, or 'socialization to the grounds of consensus' (Talcott Parsons). After a historical overview of social systems research and general systems theory, it is indicated how communications trigger further communications and realize the autopoiesis of social systems. In the second part of the article, the distinction between social systems and psychic systems is used to discuss issues crucial to socialization theory. Both a revision of the concept of socialization, and lines for an empirical research programme are proposed in accordance with Luhmann's theory of social systems.