Modern systems theory provides a new paradigm for the analysis of society. In this volume, Niklas Luhmann, its leading exponent, explores its implications for our understanding of law. Luhmann argues that current thinking about how law operates within a modern society is seriously deficient. In this volume he lays out the theoretical and methodological tools that, he argues, can advance our understanding of contemporary society and, in particular, of the identity, performance, and function of the legal system within that society. In systems theory, society is its communications: they are its empirical reality; the items that can be observed and studied. Systems theory identifies how communications operate within a physical world and how different sub-systems of communication operate alongside each other. In this volume, Luhmann uses systems theory to address a question central to legal theory: what differentiates law from other parts of society? However, unlike conventional legal theory, this volume seeks to provide an answer in terms of a general social theory: a methodology that answers this question in a manner applicable not only to law, but also to all the other complex and highly differentiated systems within modern society, such as politics, the economy, religion, the media, and education. This truly sociological approach offers profound insights into the relationships between law and all of these other social systems.

A great deal of attention has been devoted to risk research. Sociologists in general have limited themselves to varying recognitions of a society at risk and have traced out the paths to disaster. The detailed research has yet to be undertaken. In Risk, now available in paperback, Niklas Luhmann develops a theoretical program for such research. His premise is that the concept of risk projects essential aspects of our description of the future onto the present. Risk is conceived as the possibility of triggering unexpected, unlikely, and detrimental consequences by means of a decision attributable to a decision maker.

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.

Niklas Luhmann is recognised as a major social theorist, and his treatise on the sociology of law is a classic text. For Luhmann, law provides the framework of the state, lawyers are the main human resource for the state, and legal theory provides the most suitable base from which to theorize on the nature of society. He explores the concept of law in the light of a general theory of social systems, showing the important part law plays in resolving fundamental problems a society may face. He then goes on to discuss in detail how modern 'positive' - as opposed to 'natural' - law comes to fulfil this function. The work as a whole is not only a contribution to legal sociology, but a major work in social theory. With a revised translation, and a new introduction by Martin Albrow.

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.

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.

A great deal of attention has been devoted to risk research. Sociologists in general have limited themselves to varying recognitions of a society at risk and have traced out the paths to disaster. The detailed research has yet to be undertaken. In Risk, now available in paperback, Niklas Luhmann develops a theoretical program for such research. His premise is that the concept of risk projects essential aspects of our description of the future onto the present. Risk is conceived as the possibility of triggering unexpected, unlikely, and detrimental consequences by means of a decision attributable to a decision maker.

"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"

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.

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."

Niklas Luhmann is recognised as a major social theorist, and his treatise on the sociology of law is a classic text. For Luhmann, law provides the framework of the state, lawyers are the main human resource for the state, and legal theory provides the most suitable base from which to theorize on the nature of society. He explores the concept of law in the light of a general theory of social systems, showing the important part law plays in resolving fundamental problems a society may face. He then goes on to discuss in detail how modern 'positive' - as opposed to 'natural' - law comes to fulfil this function. The work as a whole is not only a contribution to legal sociology, but a major work in social theory. With a revised translation, and a new introduction by Martin Albrow.

A great deal of attention has been devoted to risk research. Sociologists in general have limited themselves to varying recognitions of a society at risk and have traced out the paths to disaster. The detailed research has yet to be undertaken. In Risk, now available in paperback, Niklas Luhmann develops a theoretical program for such research. His premise is that the concept of risk projects essential aspects of our description of the future onto the present. Risk is conceived as the possibility of triggering unexpected, unlikely, and detrimental consequences by means of a decision attributable to a decision maker.

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.

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.

Modern systems theory provides a new method for the analysis of society through an examination of the structures of its communications. In this volume, Niklas Luhmann, the theory's leading exponent, explores its implications for our understanding of law.
Luhmann argues that current thinking about how law operates within a modern society is seriously deficient. He lays out the theoretical and methodological tools that, he argues, can advance our understanding of contemporary society and in particular of the identity, performance, and function of the legal system within that society. In systems theory, society is its communications: they are its empirical reality; the items that can be observed and studied. Systems theory identifies how communications operate within a physical world and how different sub-systems of communication operate alongside each other.
In this volume, Luhmann uses systems theory to address a question central to legal theory: what differentiates law from other social practices? However, unlike conventional legal theory this volume seeks to provide an answer in terms of a general social theory: a methodology that answers the question in a manner applicable not only to law, but also to all the other complex and highly differentiated systems within modern society, such as politics, the economy, religion, the media, and education. This sociological approach offers profound insights into the relationships between law and other social systems.

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.

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.

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 construction of social reality.
Luhmann argues that the system of mass media is a set of recursive, self-referential programs 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/noninformation, 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, 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 coordination of action, and it provides parameters for the stabilization of political reproduction of society, as it produces a continuous self-description of the world around which modern society can orient 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.

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 construction of social reality.
Luhmann argues that the system of mass media is a set of recursive, self-referential programs 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/noninformation, 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, 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 coordination of action, and it provides parameters for the stabilization of political reproduction of society, as it produces a continuous self-description of the world around which modern society can orient 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.

"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 Andre 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.

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.

"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 Andr(r) 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.

In seiner Soziologie des Risikos entwickelt Niklas Luhmann ein theoretisches Programm fA1/4r die soziologische Forschung und geht davon aus, dass der Begriff des Risikos wesentliche Aspekte der Zukunftsbeschreibung der heutigen Gesellschaft in die Gegenwart projiziert. Risiko ist danach die MAglichkeit der AuflAsung unerwarteter, unwahrscheinlicher schAdlicher Folgen durch eine Entscheidung, die einem Entscheider zugerechnet werden kann. Die Prominenz des Themas Risiko hat es daher wesentlich mit der Annahme zu tun, dass unsere Zukunft von gegenwArtig zu treffenden Entscheidungen abhAngt. Die einzelnen Kapitel des Buches zeigen, wie sehr und wie verschieden die Funktionssysteme der modernen Gesellschaft, wie Politik, Recht, Wirtschaft, Wissenschaft, auf die ihnen zugemuteten Risikolagen reagieren und wie sich daraufhin eine allgemeine Opposition derjenigen bildet, die an der Entscheidung nicht beteiligt sind, aber deren etwaige Folgen zu tragen haben.

Niklas Luhmann is now widely recognized as one of the most important social theorists of the twentieth century. While several of his key texts have been translated into English significant parts of Luhmann's extensive output remain unavailable to a non-German-speaking readership. His publication in four volumes on Gesellschaftsstruktur and Semantik (Social Structure and Semantics) 1980, 1981, 1989, 1995) together constitute an important part of his work as they not only represent his contribution to a sociology of knowledge and culture, but they also set out the empirical work that underpins the development of his theory of society. In The Making of Meaning, Christian Morgner brings together Luhmann's essential ideas from the four volume series. In this work, Luhmann presents a new empirical strategy that links the production of knowledge and culture to broader societal changes and the transformation of societal complexity. This volume provides insight into the development of Luhmann's theoretical ideas, revealing how his theory was driven by a broad range of detailed historical and comparative studies. Informing a wide range of disciplines, from sociology to history, from law to business studies, from philosophy to cultural studies, The Making of Meaning stands as a major contribution to the sociology of knowledge and the social history of ideas.