The pri- mary goal would have to be to teach clients to see the paradox inherent in all distinctions for themselves and also to see that ob- servations are possible only when the paradoxes are brought back into the form of a distinction that seems
convincing
at the time.
Luhmann-Niklas-the-Reality-of-the-Mass-Media
There is no coming up against difficulties with individu- als' memories or their world of experience here.
They have not yet experienced such things or can at best, if the script is offered, acti- vate experiences of their own that fit (the layer of filth on the car parked outside).
So it is not a case of the 're-education' of individu- als, of them unlearning, in a more or less difficult process, some- thing that had been thought of as knowledge.
The ecological imagery, its schemata, its scripts are developed on a greenfield site, so to speak, they form a terrain that is not yet occupied.
People speak of a 'transformation of values'. The question, how- ever, is whether the reorientation with newly recommended values is beginning, or whether it is the causal scripts which impress us first; whether, that is, it is the change which we find fascinating and which then leads to values being associated with it. Salancik and Porac speak of 'distilled ideologies' and mean by this, 'values de- rived from causal reasonings in complex environments'. 9
Anyone who adheres to ideas such as 'objective truth' or psychi- cally binding 'consensus' will not be able to accept this analysis and will accuse the mass media of superficiality, or even manipula- tion. If, on the other hand, one takes the individuality and the op- erational closure of autopoietic systems seriously, one will see that it cannot be otherwise. From the point of view of society, struc- tural coupling mediated via schemata has the benefit of accelerat- ing structural changes in such a way that, if this acceleration is successful, it will not break the structural coupling of media and
? individuals but will simply link up to other schemata. From the point of view of the individual, the advantage of schemata is that they structure memory but do not determine action. At the same time, they offer liberation from burdens that are too concrete as well as a background against which deviations, opportunities for action and constraints can be recognized. Individuals are still at liberty in this instance to get involved or to leave it be. They can allow feelings to arise and identify with them, or they can observe this in others and think of it as strange or even as dangerous. And with that, we have arrived at our second theme, a complementary hypothesis about relationships between mass media and individu- als.
In psychology, it has long been common to distinguish the schematization of one's own person (that is, answers to the ques- tion: who am I? ) from the schematization of other persons. 10 The distinction is interesting in various respects - qua distinction. First of all, every human being is given as a concrete individual, that is, different from others in terms of appearance, name and other char- acteristics. Why then is it not sufficient and since when has it no longer been sufficient to distinguish oneself from others just as every individual does from every other? Why is it not sufficient to use the same list of objective characteristics (age, sex, family, good- looking or not so good-looking, place of residence, virtues, vices etc. ) and to concretize the person being referred to only by a com- bination of these? There would be unlimited possibilities which could be supplemented as required. Furthermore, why, when one is dealing with concrete individuals, is schema formation necessary at all? As in the case of ecology, we have to assume non-transpar- ency, which is what offers the occasion in the first place for simplifications or, as we also call it nowadays, 'identity'. But why is someone non-transparent to himself, that is, in need of a schema, even though, according to Descartes, he cannot doubt his thinking existence?
We can be certain of the fact that the difference of one's own I from other individuals is given from the start, meaning as early as a few days after birth. The newborn child has to practise comple- mentary behaviour, not an imitative one, such as reversing right/ left perceptions. 11 Infant socialization after this presupposes what
? Stein Braten calls 'dialogic closure', that is, systems that can be fenced off to the outside, in which there is provision for a place for a 'virtual other', that is, for effective occupation. 12 This position of the virtual other can only be occupied with the aid of schemata, since it requires recognition, that is, memory. On the other hand, one does not need a 'virtual ego'. One is who one is from the start. But how then does a secondary need for self-schematizations arise? And what happens when the requirement of a direct 'dialogical closure' is overstepped and the occupation of the position of 'vir- tual other' no longer occurs effectively (in the sense of virtus), but is 'enriched' by fictional components?
We can assume that effects of the mass media become visible at this point. Early modern theatre in particular will have introduced this new development first. It offered the possibility of making ac- tors' inner processes of opinion formation, conflicts and uncertain- ties visible on stage through language. It might be that the actors would address themselves directly to the audience in forms which implied that the other players on the stage could not hear it (but how does one learn this unusual, counterfactual implication? ); or else it might occur in the form of monologues or soliloquies. The audience could then observe how the actors on the stage motivate themselves and deceive themselves and others, and that this pro- cess initially remains invisible to other participants in the play. 13 In the finely honed dialogues of Vienna theatre (for example, Schnitzler's Liebelei ('Light-O'-Love') or Hofmannsthal's Der
Unbestechliche ('The Incorruptible One')) the sentences themselves are constructed in such a way that the audience is able to observe more than those being addressed. The emergence of this compli- cated, as it were highly charged, cultural form of observation of observers and the development of suitable schematizations is there- fore not a direct product of the printing press or of the mass media. But once this specific form of second-order observation with its schemata of motives (love, criminality, sincerity/insincerity etc. ) is practised and can be presupposed as a way of observing, it can then be used in other contexts as well, such as in the novel and ultimately even in philosophy. And then the viewer or the reader is tempted as well to take a second look at his or her own way of observing and its motives.
? Shaftesbury seems to have been one of the first to retreat to a private conversation with himself in order to gain clarity about himself, in spite of having clear misgivings about the printing press and its commercial publishers, of which, of course, he himself makes use. 14 Rousseau likewise has his confessions printed, even though he explicitly exempts himself from the criteria of judgement which apply also to others. 15 The Romantic era plays with doppelgangers, twins, reflections, in order to represent the transformation of iden- tity into communication. Towards the end of the nineteenth cen- tury, William James, Georg Simmel and many others would speak of the need for a 'social self' or an 'identity' which is to be, or is to pretend to be, a fragmentary, turbulent, chaotic individual, in or- der to be something for others which it itself is not by itself. 16 And now the 'search for meaning' begins - at least in printed texts. We arrive at a time in which literature and life in literature can no longer be separated. The problem of 'self-realization' is invented and is taken up and disseminated by the mass media. Individuals are encouraged to believe that, although they have without doubt been really alive since conception, and certainly since birth, they must become even more real (or unreal? ) than they already are.
This semantic ambiguity can be understood if we read it as an indication of a need for a schema that cannot, however, be admit- ted. We can recognize schemata, in others and in ourselves, if we take them to be cognitive routines, abbreviations for something that might be elucidated. But this itself would also be a schema which conceals the issues that are ultimately involved. In view of the unobservability of the world and the non-transparency of indi- viduals to themselves and to others, schema formation is unavoid- able. Without it there would be no memory, no information, no deviation, no freedom. One can also, with Spencer Brown, under- stand this as the necessity of a form which marks a distinction, one side of which must be marked if one wants to observe and to for- mulate more operations. This does not stop us from asking about the social conditions of the plausibility of such schemata. In the age of the mass media, they are virtually unthinkable without the par- ticipation of the media. Like theatre, the mass media also put the individual into a scene that is outside the scene set on the stage. We have described this as a technical condition for the differentiation
? of a media system. This distance has to seem ambivalent to the individuals: on the one hand they are not themselves the text being performed for them; and if, like Rousseau, they have written and published it, they are it no longer. Neither do they see themselves on television, and if in an exceptional case they do, it is with special pleasure in the self-recognition only found in exceptions. On the other hand, the mass media produce the world in which individu- als find themselves. This is true of all programme sectors: of news, advertising, entertainment. What is presented to them affects them too, since they have to lead their lives in this world; and it affects them even when they know very well that they will never get into the situations or play the roles presented to them as factual or fictional. Instead, they can still identify with the cult objects or the motives which the scripts of the mass media offer them. When indi- viduals look at media as text or as image, they are outside; when they experience their results within themselves, they are inside. They have to oscillate between outside and inside, as if in a paradoxical situation: quickly, almost without losing any time, and undecidably. For the one position is only possible thanks to the other - and vice versa.
The consequence must be that the individual must resolve this paradox for herself and construct her identity or her 'self' herself. The materials used for this can be the usual ones. But there is no possibility of taking on an 'I' by analogy from outside. No one can be like someone else. No one sees himself as the reflection of an- other. The only point of agreement is the necessity of using sche- mata for sustaining a memory. But self-schematization cannot relieve the strain on itself through the illusion of an 'objective' (even if disputed) reality. On the one hand it (self-schematization) is indis- putable, for no one can perform it for another, and on the other it is under threat of constant dissolution. This is because no one can know whether he will remain who he had thought he was. He can- not know because he himself decides the issue.
The structural couplings between individuals and society affect the whole of reality. This is true of all social formations. However, the mass media vary the structural conditions of these structural couplings because they change the need for schemata as well as what they offer. The schemata and scripts of ecological concerns
? and the necessity of schematization of one's own person are only extreme examples chosen to illustrate this. And perhaps it is no coincidence that these two environments of social communication, the complexity of non-human nature and the auto-dynamic and non-transparency of human individuals, are dependent in a par- ticular way upon schemata and therefore upon structural couplings to the system of the mass media.
? Second-order Cybernetics as Paradox
The second-order cybernetics worked out by Heinz von Foerster is rightly held to be a constructivist theory,1 if not a manifesto for operational constructivism. The reverse does not apply, however. Constructivist epistemologies do not necessarily have the rigour of a cybernetics of cybernetics. One can observe cognitions as con- structions of an observer, without linking with this the theory that the observing observer observes himself or herself as an observer. This difference is so crucial that we must devote a final chapter to it.
The discussion thus far has been guided by two points of depar- ture. The first is that the mass media, like any broadcasting system, are an operationally closed and, in this respect, autopoietic system. The second emphasizes that this is also true of cognitions, because cognitions are also operations and can therefore only be produced in the system. This remains the case even when one considers that in society communication can take place with the system of the mass media from out of the latter's environment, for these commu- nications too are possible only on the basis of the knowledge that the mass media have provided. Furthermore, the mass media un- derstand what is uttered to them only on the basis of their own network of reproduction of information. Every communication in and with the mass media remains tied to the schemata which are available for this purpose.
This theoretical description is designed in the mode of second- order observation. It observes and describes observers. But it does
? not presuppose that the mass media observe themselves in the mode of second-order observation. The media designate what they are communicating about and must therefore distinguish it. For exam- ple, they inform people about scandals and in doing so must pre- suppose that non-scandalous behaviour would have been possible as well. What is not reflected here, however, is that one could pose the question (which a sociologist might pose) why something is even being observed in the schema scandalous/non-scandalous at all, and why the frequency of use of this schema is clearly increas- ing. In other words, the media remain (for good reason, as we shall presently see) invisible to themselves as an observer. They are turned towards the world in their operations and do not reflect that this turning itself generates an unmarked space in which they find them- selves.
We can reformulate this statement by splitting our concept of autonomy. First, there is autopoietic autonomy which is based on operational closure and means that the system can only reproduce its own structures and operations with its own operations, that is, from its own products. This is to be distinguished from cognitive closure, and, correspondingly, cognitive autonomy. This says that along with all its cognitions the system is also observing that these are only its own observations. Only having reached this point do we find ourselves on the terrain in which second-order cybernetics in the strict sense is interested. 2 Here, the question 'who is the ob- _ server? ' is asked universally and is also applied to the observing system. Questions about the observer take the place of questions about reasons, which would necessarily result in an infinite regress. And therefore, whoever wishes to give reasons for his own experi- ence or actions must observe himself as an observer and, in doing so, allow access to the choice of the distinctions which guide his observing. But how is that possible?
Obviously, from an empirical point of view, the system of the mass media does not operate at the cognitively closed level of sec- ond-order cybernetics. It does distinguish self-reference and other- reference. In its attitude of other-reference it reports on facts and opinions. This includes the possibility of observing observers. The second-order observation common in modern society comes about in this respect. But this merely leads into the infinite regress of the
? question as to which observer is observing this. In the system itself, there is no final figure of the ambiguous 'observing system',3 no autological realization that whatever is true for observers is also true for the system which is observing them. Thanks to the distinc- tion of self-reference and other-reference, the system of the mass media can also mark itself in contrast to everything else. It can make its own structures and operations into a topic as though they were objects. But it does not additionally ask: how am I operating as an observer and why do I make distinctions in this way and not another? With every distinction it uses it places itself in the unob- served, unmarked space, and this is even so when it marks itself in contrast to other things. Every distinction makes the observer in- visible - but this is precisely what we can still know. If she wanted to de-invisibilize herself, she would have to mark herself, that is, distinguish herself. And then one would again have the question, who is the observer who distinguishes thus and not otherwise?
This is also true of modern society, and also in conditions which some people describe as 'postmodern'. It even applies if one re- nounces absolute demands for validity which in the tradition went under names such as God or nature or reason. This renunciation is presented as relativism or historicism. One accepts the contingency of all criteria and of all possible observer positions. But that only means that one is able to switch from any distinction to another, that, for example, one can take into account fashions or transfor- mations of values. In fact, these are now accepted schemata. The problem of transformation and of contingency has been digested and can be expressed with the normal schematisms of the mass media. The system may then be operating at a level of greater un- certainty, but that is also true of the other function systems, of the money economy, art, science, politics. In accepting this character- istic postmodern style the mass media are merely following what the form of social differentiation suggests. But with a constant change of perspectives, the observer who is performing this trans- formation with the before/after distinction still cannot be grasped. 'God is dead', they said - and meant: the last observer cannot be identified.
As a reaction to this finding, attempts have been evident for some years now to shift the problem onto ethics. This is true throughout
? society and thus also in the mass media. For example, a code of ethics for journalists can be drawn up and the attempt made to apply it via the profession's self-regulatory procedures. The fact that this cannot be an ethics of reasoning in the academic style is easy to see if one follows the academic debate about transcendental ethics, utilitarian ethics or value ethics. In none of these cases have radical deductive steps towards decisions succeeded. We can know this. Therefore, these can only be conventions which continually find themselves confronted with new situations. Nor does this eth- ics, if it is not condensed into norms of law, contain any indication of how deviants are to be treated.
The position of a second-order cybernetics offers an opportunity to reflect this flight into ethics as a displacement of the problem. After all, whatever else it is understood to be in concrete terms, ethics too is a distinguishing practice. It distinguishes standards and ways of behaving, it distinguishes conforming and deviant be- haviour and usually even in a moral sense good and bad, or evil, behaviour. Moreover, it is a part of its presuppositions that devia- tions are attributed to behaviour and not to inappropriately cho- sen standards or, as critical sociologists thought for a while, to 'labelling'. 4 Even if strong ties and highly charged emotions are to be expected in heavily moralized domains, second-order cybernet- ics can still ask: why are you distinguishing in this way and not in another? Or again: who is the observer who is trying to impose these schemata here?
Standard authors of constructivist epistemology, such as Humberto Maturana and Heinz von Foerster, have attempted to develop a new ethics on this basis. However, they have not gone beyond making a few suggestions,5 and it is doubtful whether this venture can succeed. For an ethics would sabotage itself if what was demanded of it was that it make distinctions and simultane- ously reflect that it is itself making these distinctions.
Even in the face of numerous efforts to find ethical foundations, second-order cybernetics can only ever repeat the question: who is the observer? It can direct this question to every observing system, and therefore also to itself. Every cognitive, normative and moral - and therefore also every ethical - code is thus undermined. This might lead one to deny second-order cybernetics any practical rel-
? evance or possibility of being implemented empirically. But we should guard against reaching foregone conclusions. It is notice- able that in praxis-oriented efforts which understand themselves as therapy, this second-order cybernetics is playing an increasingly significant role. This is obviously true of family therapy and or- ganizational consultancy. Equally, though, one might think of psy- chotherapies or of cases in which pain cannot be controlled medically and the advice given is: observe your pain. Along with constructivist concepts of therapy, then, a practicable directive has been discov- ered which is formulated with the concept of paradox. 6 The rhe- torical tradition has already recommended the figure of the paradox as a technique for shattering ingrained belief, communis opinio, common sense. This description of function can now be linked to second-order cybernetics and thus also grounded epistemologically. One always has the possibility of asking after the observer, but this question, when applied to itself, amounts to a paradox, an injunc- tive paradox. It calls for something to be made visible which must remain invisible to itself. It contradicts itself. It executes a perfor- mative self-contradiction and thus avoids appearing dogmatic or prescribing cures.
By leading us back to the paradox of the observer,7 second-order cybernetics overcomes the distinction of 'critical' and 'affirmative' still common amongst sociologists and intellectuals. This too is a distinction, that is, an instrument of observing. If we observe the one who with the aid of this distinction opts for the one side (and not for the other), a further version of the observer paradox emerges. Whoever opts for 'critical' (as do most intellectuals) must have an affirmative attitude towards the distinction itself. Whoever opts for 'affirmative' must accept a distinction which also allows one to adopt a critical attitude. This is why observers who choose this distinction must remain invisible. At best, they can say: I am the paradox of my distinction, the unity of what I claim is different.
The paradox offers the observer exactly the same concentration on a single point that cannot be condensed any further as does an autological, second-order cybernetics that includes itself. This it- self suggests the theory that second-order cybernetics lends the form of a paradox to what its observing observes. This does not have to mean that we leave the matter there. As the theory and practice of
? systems therapy teach us, the form of the paradox is only a stop- ping-off place. The distinctions we have been used to up to now, with the question of the observer, are identified as paradoxical, they are driven back to the question of the unity of the difference, in order then to have the question posed, which other distinctions are able to 'unravel' the paradox, to resolve it again. Treated thus, the paradox is a temporal form whose other side forms an open future, a new arrangement and a new description of habits as ques- tionable. As also in autopoiesis, there is no final form which, either as origin or as goal, does not allow the question of the 'before' and the 'afterwards'. One can feel free to make suggestions; but if one wants to handle the position of second-order cybernetics consist- ently, these can only be initial ideas for further thought.
The pri- mary goal would have to be to teach clients to see the paradox inherent in all distinctions for themselves and also to see that ob- servations are possible only when the paradoxes are brought back into the form of a distinction that seems convincing at the time.
If sociology takes up the position of a second-order observation cybernetics, it does not renounce communication, but it will have to send its communication via the diversion of paradoxy - like a therapist. The stark contradiction between the selection procedures of the mass media and their success in constructing reality, towards which society orients itself, may be a particular occasion for this. We therefore repeat our initial question. It is not: what is the case, what surrounds us as world and as society? It is rather: how is it possible to accept information about the world and about society as information about reality when one knows how it is produced?
? Notes
Foreword
1 Nordrhein-Westfalische Akademie der Wissenschaften, Vortrage, G 333 (Opladen, 1995).
Chapter 1 Differentiation as a Doubling of Reality
1 This is also true of sociologists who can no longer acquire their knowl- edge simply by strolling about nor just by looking and listening. Even when they use so-called empirical methods, they always already know what they know and what they don't know - from the mass media. Cf. Rolf Lindner, The Reportage of Urban Culture: Robert Park and the Chicago School (Cambridge, 1996).
2 Hamlet, i. i.
3 Following Heinz von Foerster, 'Objects: Tokens for (Eigen-)
Behaviors', in id. , Observing Systems (Seaside, Calif. , 1981), pp. 2 7 3 -
85.
4 On this irremediable uncertainty, cf. Dennis McQuail, 'Uncertainty
about the Audience and the Organization of Mass Communication', in Paul Halmos, ed. , The Sociology of Mass Media Communicators, Sociological Review Monograph 13 (Keele, Staffordshire, 1969), pp. 75-84. Tom Burns, 'Public Service and Private World', pp. 53-73, concludes from this that producers have a special involvement in their own products.
5 Following Hans Ulrich Gumbrecht and K. Ludwig Pfeiffer, eds, Materialities of Communication (Stanford, Calif. , 1994). Cf. also e. g. Siegfried Weischenberg and Ulrich Hienzsch, 'Die Entwicklung
? der Medientechnik', in Klaus Merten, Siegfried J. Schmidt and Siegfried Weischenberg, eds, Die Wirklicbkeit der Medien: Eine Einfiihrung in die Kommunikationswissenschaft (Opladen, 1994), pp. 455-80.
6 For the logical consequences of this distinction, see Elena Esposito,
E'operazione di osservazione: costruttivismo e teoria dei sistemi sociali
(Milan, 1992).
7 On the debate about 'constructivism' as a theory of the mass media,
see the contributions by Hermann Boventer, Siegfried Weischenberg and Ulrich Saxer, following an educational programme on German television's ARD channel, in: Communicatio Socialis, 25/2 (1992). For a critical response, see Niklas Luhmann, 'Der 'Radikale Konstruktivismus' als Theorie der Massenmedien? Bemerkungen zu einer irrefiihrenden Diskussion', Communicatio Socialis, 27 (1994), pp. 7-12. Cf. also a series of contributions in Merten, Schmidt and Weischenberg, Wirklichkeit der Medien. The debate suffers from the problematic self-portrayal of so-called 'radical constructivism'. Its radicalism supposedly consists in its restriction to the idea, the sub- ject, the use of signs. Yet that itself is a logically impossible position. In using distinctions such as idea/reality, subject/object or sign/ signified, one cannot give up one side of the distinction without re- linquishing the distinction itself. There is no such thing (see Husserl's 'Phenomenology') as a subject without an object, an idea without a reference to reality, a reference-free use of signs. The 'constructivists' would therefore need to go to the trouble of replacing these distinc- tions, if indeed they are obsolete, with another, perhaps with the well-established distinction of system and environment.
8 For more detail, see Niklas Luhmann, Erkenntnis als Konstruktion (Bern, 1988); id. , Die Wissenschaft der Gesellscbaft (Frankfurt, 1990).
9 For the widely held opposing opinion see e. g. N. Katherine Hayles, 'Constrained Constructivism: Epistemology in Science and Culture', in George Levine, ed. , Realism and Representation: Essays on the Problem of Realism in Relation to Science, Eiterature, and Culture (Madison, Wis. , 1993), pp. 27-43. Cf. also my discussion with Katherine Hayles, 'Theory of a Different Order: A Conversation with Katherine Hayles and Niklas Luhmann', Cultural Critique, 31 (1995), pp. 7-36. Hayles assumes that there is an inaccessible 'unmediated flux' outside the cognitively operating system, a flux per se, as it were. But she also assumes that a cognitive system can nonetheless only gain certainty of reality by maintaining contact with this exter- nal world, even if only on the inside of the system's boundary. 'Al-
? 10 11
though there may be no outside that we can know, there is a bound- ary' (p. 40). But then this contact would have to be a hybrid struc- ture - neither inside nor outside.
See e. g. Hans Mathias Kepplinger, Ereignismanagement: Wirklichkeit und Massenmedien (Zurich, 1992).
'The moderns [in contrast to the Greeks, N. L. ] procure literature from the bookshop along with the few objects contained and enlarged therein, and they make use of the latter for the enjoyment of the former,' we read in Jean Paul, 'Vorschule der Asthetik', in Werke, vol. 5 (Munich, 1963), p. 74. Of course, the transfiguration of what is past in the form of the Greeks is itself an effect of printing. The critique of the dependency of the author upon publishers/buyers/ readers/reviewers can be traced back to the beginning of the eight- eenth century.
On this, see Ralf Godde, 'Radikaler Konstruktivismus und Journalismus: Die Berichterstattung liber den Golfkrieg - Das Scheitern eines Wirklichkeitsmodells', in Gebhard Rusch and Siegfried J. Schmidt, eds, Konstruktivismus: Geschichte und Anwendung
(Frankfurt, 1992), pp. 269-88.
Chapter 2 Self-reference and Other-reference
On this, see A. Morena, J. Fernandez and A. Etxeberria, 'Computa- tional Darwinism as a Basis for Cognition', Revue internationale de systematique, 6 (1992), pp. 205-21.
See George Spencer Brown, Laws of Form (repr. New York, 1979), pp. 56ff, 69ff.
For more detail on this see Elena Esposito, 'Ein zweiwertiger nichtselbstandiger Kalkiil', in Dirk Baecker, ed. , Kalkiil der Form (Frankfurt, 1993), pp. 96-111.
Spencer Brown, Laws of Form, p. 57. See also the important expla- nation that this indeterminacy does not follow from the use of inde- pendent variables which represent conditions in the world that are indeterminable for the system, but rather from the way the calculus itself is set up. The problem of indeterminacy, then, cannot be solved either by inserting into the independent variables of the mathemati- cal equations values which might emerge from conditions in the world. We can interpret as follows: the problem of indeterminacy, insoluble at the level of the binary calculus, is a consequence of the differentia- tion of the system. This differentiation forces the system to react to the difference of system and environment, which is thereby given,
12
1
2 3
4
? with a re-entry, i. e. with the distinction, usable only internally, of
self-reference and other-reference.
5 See his review in the Whole Earth Catalogue magazine (spring 1 9 6 9 ) ,
p. 14.
6 Spencer Brown, Laws of Form, p. 58.
7 This ambivalence is also considered necessary in general communi-
cation research. See e. g. Jurgen Ruesch and Gregory Bateson, Com- munication: The Social Matrix of Psychiatry (New York, 1951; 2nd edn 1968), p. 238: 'We can never be quite clear whether we are referring to the world as it is or to the world as we see it. '
8 This could not happen either with the binary distinctions towards which the system orients its own operations, or at any rate not with a binary logic of utterance oriented towards truth/untruth. See for this Gotthard Giinther, 'Die historische Kategorie des Neuen' and 'Logik, Zeit, Emanation und Evolution', in Beitrage zur Grundlegung einer operationsfahigen Dialektik, vol. 3 (Hamburg, 1980), pp. 183-- 210 and 95-135.
9 Cf. Niklas Luhmann, Social Systems (Stanford, Calif. , 1995), pp. 155ff, 195ff.
10 Cf. Frank Marcinkowski, Publizistik als autopoietisches System (Opladen, 1993), pp. 43ff.
11 This could be further elaborated with regard to the thematic but not medical proximity to topics such as homosexuality or drug use and, further, to the political challenges thrown up by this set of issues.
Chapter 3 Coding
1 The fact that this is an extremely drastic condition need hardly be further elaborated here. If someone on the street asks us the way, we cannot respond in the social system by singing Lilli Marlene or ask- ing in return whether the inquirer is a true believer in Jesus Christ. The sharp restriction of possibilities for meaningful continuation of the communication indicates to the sociologist that without further systemic differentiations society can achieve only a very low level of complexity.
2 Not merely through the economic system of accounting nor through the long-established and familiar system of 'credit', which depended upon existing social ties and on trust. On this specific point, see Michael Hutter, 'Communication in Economic Evolution: The Case of Money', in Richard E. England, ed. , Evolutionary Concepts in Contemporary Economics (Ann Arbor, Mich. , 1994), pp. 111-36.
? 3 Thus not merely through plain superiority of power, which in turn depended upon complex conditions of social support.
4 Communication in reply is not ruled out completely, of course. It remains possible in individual cases, for example in the form of read- ers' letters or in the form of telephone calls to radio or television broadcasting centres. But when such responses occur, they are in- cluded in the autopoeisis of the system. Selected letters can be printed, or telephone calls dealt with during an on-air programme, where such calls are made visible on screen in the studio and might be re- trieved and slotted in. They serve the reproduction of the system of the mass media and not the system's contact with its environment.
5 It should be noted here for future reference that this in no way rules out social communication that goes on orally, in written form, through letters, or on the telephone, and neither does it rule out organized responsibility, legal obligation etc. Politicians are individually invited to take part in talk shows. But, and this is the crucial point, such contacts do not occur in the specific manner of mass communication.
6 For other cases see Niklas Luhmann, 'Codierung und Programmierung: Bildung und Selektion im Erziehungssystem' in id. , Soziologische Aufklarung, vol. 4 (Opladen, 1987), pp. 182-201; id. , Die Wirtschaft der Gesellschaft (Frankfurt, 1988), pp. 85ff, 187ff; id. , Die Wissenschaft der Gesellschaft (Frankfurt, 1990), pp. 194ff; id. , Das Recht der Gesellschaft (Frankfurt, 1993), pp. 165ff; id. , Die Kunst der Gesellschaft (Frankfurt, 1995).
7 The medical system is an example of the opposite case. Here, only the negative value, sickness, is operationally connective, whereas health merely serves as a reflexive value.
8 Such a confusion would amount to the naivety of certain religious moralists who assume that only the just and not the sinners belong to the kingdom of God (although one can infer the opposite from the Bible itself).
9 It must be pointed out here that especially in interactions among those co-present and in societies which know only this form of com- munication, the information value of utterances can be marginalized. People have to talk even when they have nothing to say, because the only way to express good will and belonging is through participa- tion in communication; suspicions regarding evil intentions would otherwise arise. See e. g. Bronislaw Malinowski, 'The Problem of Meaning in Primitive Languages' in C. K. Ogden and I. A. Richards, The Meaning of Meaning: A Study of the Influence of Language upon Thought and of the Science of Symbolism (London, 1923;
? 10th edn, 5th repr. 1960), pp. 296-336; Lorna Marshall, 'Sharing, Talking, and Giving: Relief of Social Tensions Among ! Kung Bushmen', Africa, 31 (1961), pp. 231-49. Ruesch and Bateson, Communication (ch. 2 n. 7), pp. 213ff treat this issue (for modern conditions) as the resolution of a paradox through positive meta- communication. People communicate 'we are communicating', whereas it would be paradoxical to communicate 'we are not com- municating'. In the system of mass communication the correspond- ing problem is no longer found at the level of communication - here the information/non-information code prevails. Rather, it occurs as an organizational constraint which fills entire pages or broadcast- ing slots, be it with more stories being told, with imagined scenes, with music.
10 See Gregory Bateson, Steps to an Ecology of Mind: Collected Essays in Anthropology, Psychiatry, Evolution and Epistemology (London, 1972), p. 381.
11 For example, the purpose of a mathematical equation is to maintain a difference which makes no difference. This means also that the mathematics of equations destroys information and neutralizes time (i. e. the later difference).
12 See Spencer Brown, Laws of Form (ch. 2 n. 2), p. 3.
13 The reader might notice that this statement corresponds to what has
been said about operational constructivism.
14 On this distinction, see Donald M. MacKay, Information, Mecha-
nism and Meaning (Cambridge, Mass. , 1969).
15 Here is one important difference between the code of the mass media
and the code of the system of art. Works of art must display sufficient ambiguity, a plurality of potential readings. Particularly in modern art, this characteristic is pushed provocatively to its furthest extremes. This is Umberto Eco's theme in The Open Work (London, 1989). And perhaps this tendency towards extreme demands upon the ob- server is itself a reaction to the mass media and the possibilities for the technical reproduction of art works. Pinnegans Wake is one big protest against being read; just as, vice versa, the recommendations on writing style that journalists get fed in their training are diametri- cally opposed to the tendencies towards open artwork. Cf. , e. g. , Harold Evans, Newsman's English (New York, 1972). Postmodern jargon speaks of 'readerly' text, in order to free textual art from such demands.
16 Marcinkowski, Publizistik (ch. 2 n. 10), pp.
People speak of a 'transformation of values'. The question, how- ever, is whether the reorientation with newly recommended values is beginning, or whether it is the causal scripts which impress us first; whether, that is, it is the change which we find fascinating and which then leads to values being associated with it. Salancik and Porac speak of 'distilled ideologies' and mean by this, 'values de- rived from causal reasonings in complex environments'. 9
Anyone who adheres to ideas such as 'objective truth' or psychi- cally binding 'consensus' will not be able to accept this analysis and will accuse the mass media of superficiality, or even manipula- tion. If, on the other hand, one takes the individuality and the op- erational closure of autopoietic systems seriously, one will see that it cannot be otherwise. From the point of view of society, struc- tural coupling mediated via schemata has the benefit of accelerat- ing structural changes in such a way that, if this acceleration is successful, it will not break the structural coupling of media and
? individuals but will simply link up to other schemata. From the point of view of the individual, the advantage of schemata is that they structure memory but do not determine action. At the same time, they offer liberation from burdens that are too concrete as well as a background against which deviations, opportunities for action and constraints can be recognized. Individuals are still at liberty in this instance to get involved or to leave it be. They can allow feelings to arise and identify with them, or they can observe this in others and think of it as strange or even as dangerous. And with that, we have arrived at our second theme, a complementary hypothesis about relationships between mass media and individu- als.
In psychology, it has long been common to distinguish the schematization of one's own person (that is, answers to the ques- tion: who am I? ) from the schematization of other persons. 10 The distinction is interesting in various respects - qua distinction. First of all, every human being is given as a concrete individual, that is, different from others in terms of appearance, name and other char- acteristics. Why then is it not sufficient and since when has it no longer been sufficient to distinguish oneself from others just as every individual does from every other? Why is it not sufficient to use the same list of objective characteristics (age, sex, family, good- looking or not so good-looking, place of residence, virtues, vices etc. ) and to concretize the person being referred to only by a com- bination of these? There would be unlimited possibilities which could be supplemented as required. Furthermore, why, when one is dealing with concrete individuals, is schema formation necessary at all? As in the case of ecology, we have to assume non-transpar- ency, which is what offers the occasion in the first place for simplifications or, as we also call it nowadays, 'identity'. But why is someone non-transparent to himself, that is, in need of a schema, even though, according to Descartes, he cannot doubt his thinking existence?
We can be certain of the fact that the difference of one's own I from other individuals is given from the start, meaning as early as a few days after birth. The newborn child has to practise comple- mentary behaviour, not an imitative one, such as reversing right/ left perceptions. 11 Infant socialization after this presupposes what
? Stein Braten calls 'dialogic closure', that is, systems that can be fenced off to the outside, in which there is provision for a place for a 'virtual other', that is, for effective occupation. 12 This position of the virtual other can only be occupied with the aid of schemata, since it requires recognition, that is, memory. On the other hand, one does not need a 'virtual ego'. One is who one is from the start. But how then does a secondary need for self-schematizations arise? And what happens when the requirement of a direct 'dialogical closure' is overstepped and the occupation of the position of 'vir- tual other' no longer occurs effectively (in the sense of virtus), but is 'enriched' by fictional components?
We can assume that effects of the mass media become visible at this point. Early modern theatre in particular will have introduced this new development first. It offered the possibility of making ac- tors' inner processes of opinion formation, conflicts and uncertain- ties visible on stage through language. It might be that the actors would address themselves directly to the audience in forms which implied that the other players on the stage could not hear it (but how does one learn this unusual, counterfactual implication? ); or else it might occur in the form of monologues or soliloquies. The audience could then observe how the actors on the stage motivate themselves and deceive themselves and others, and that this pro- cess initially remains invisible to other participants in the play. 13 In the finely honed dialogues of Vienna theatre (for example, Schnitzler's Liebelei ('Light-O'-Love') or Hofmannsthal's Der
Unbestechliche ('The Incorruptible One')) the sentences themselves are constructed in such a way that the audience is able to observe more than those being addressed. The emergence of this compli- cated, as it were highly charged, cultural form of observation of observers and the development of suitable schematizations is there- fore not a direct product of the printing press or of the mass media. But once this specific form of second-order observation with its schemata of motives (love, criminality, sincerity/insincerity etc. ) is practised and can be presupposed as a way of observing, it can then be used in other contexts as well, such as in the novel and ultimately even in philosophy. And then the viewer or the reader is tempted as well to take a second look at his or her own way of observing and its motives.
? Shaftesbury seems to have been one of the first to retreat to a private conversation with himself in order to gain clarity about himself, in spite of having clear misgivings about the printing press and its commercial publishers, of which, of course, he himself makes use. 14 Rousseau likewise has his confessions printed, even though he explicitly exempts himself from the criteria of judgement which apply also to others. 15 The Romantic era plays with doppelgangers, twins, reflections, in order to represent the transformation of iden- tity into communication. Towards the end of the nineteenth cen- tury, William James, Georg Simmel and many others would speak of the need for a 'social self' or an 'identity' which is to be, or is to pretend to be, a fragmentary, turbulent, chaotic individual, in or- der to be something for others which it itself is not by itself. 16 And now the 'search for meaning' begins - at least in printed texts. We arrive at a time in which literature and life in literature can no longer be separated. The problem of 'self-realization' is invented and is taken up and disseminated by the mass media. Individuals are encouraged to believe that, although they have without doubt been really alive since conception, and certainly since birth, they must become even more real (or unreal? ) than they already are.
This semantic ambiguity can be understood if we read it as an indication of a need for a schema that cannot, however, be admit- ted. We can recognize schemata, in others and in ourselves, if we take them to be cognitive routines, abbreviations for something that might be elucidated. But this itself would also be a schema which conceals the issues that are ultimately involved. In view of the unobservability of the world and the non-transparency of indi- viduals to themselves and to others, schema formation is unavoid- able. Without it there would be no memory, no information, no deviation, no freedom. One can also, with Spencer Brown, under- stand this as the necessity of a form which marks a distinction, one side of which must be marked if one wants to observe and to for- mulate more operations. This does not stop us from asking about the social conditions of the plausibility of such schemata. In the age of the mass media, they are virtually unthinkable without the par- ticipation of the media. Like theatre, the mass media also put the individual into a scene that is outside the scene set on the stage. We have described this as a technical condition for the differentiation
? of a media system. This distance has to seem ambivalent to the individuals: on the one hand they are not themselves the text being performed for them; and if, like Rousseau, they have written and published it, they are it no longer. Neither do they see themselves on television, and if in an exceptional case they do, it is with special pleasure in the self-recognition only found in exceptions. On the other hand, the mass media produce the world in which individu- als find themselves. This is true of all programme sectors: of news, advertising, entertainment. What is presented to them affects them too, since they have to lead their lives in this world; and it affects them even when they know very well that they will never get into the situations or play the roles presented to them as factual or fictional. Instead, they can still identify with the cult objects or the motives which the scripts of the mass media offer them. When indi- viduals look at media as text or as image, they are outside; when they experience their results within themselves, they are inside. They have to oscillate between outside and inside, as if in a paradoxical situation: quickly, almost without losing any time, and undecidably. For the one position is only possible thanks to the other - and vice versa.
The consequence must be that the individual must resolve this paradox for herself and construct her identity or her 'self' herself. The materials used for this can be the usual ones. But there is no possibility of taking on an 'I' by analogy from outside. No one can be like someone else. No one sees himself as the reflection of an- other. The only point of agreement is the necessity of using sche- mata for sustaining a memory. But self-schematization cannot relieve the strain on itself through the illusion of an 'objective' (even if disputed) reality. On the one hand it (self-schematization) is indis- putable, for no one can perform it for another, and on the other it is under threat of constant dissolution. This is because no one can know whether he will remain who he had thought he was. He can- not know because he himself decides the issue.
The structural couplings between individuals and society affect the whole of reality. This is true of all social formations. However, the mass media vary the structural conditions of these structural couplings because they change the need for schemata as well as what they offer. The schemata and scripts of ecological concerns
? and the necessity of schematization of one's own person are only extreme examples chosen to illustrate this. And perhaps it is no coincidence that these two environments of social communication, the complexity of non-human nature and the auto-dynamic and non-transparency of human individuals, are dependent in a par- ticular way upon schemata and therefore upon structural couplings to the system of the mass media.
? Second-order Cybernetics as Paradox
The second-order cybernetics worked out by Heinz von Foerster is rightly held to be a constructivist theory,1 if not a manifesto for operational constructivism. The reverse does not apply, however. Constructivist epistemologies do not necessarily have the rigour of a cybernetics of cybernetics. One can observe cognitions as con- structions of an observer, without linking with this the theory that the observing observer observes himself or herself as an observer. This difference is so crucial that we must devote a final chapter to it.
The discussion thus far has been guided by two points of depar- ture. The first is that the mass media, like any broadcasting system, are an operationally closed and, in this respect, autopoietic system. The second emphasizes that this is also true of cognitions, because cognitions are also operations and can therefore only be produced in the system. This remains the case even when one considers that in society communication can take place with the system of the mass media from out of the latter's environment, for these commu- nications too are possible only on the basis of the knowledge that the mass media have provided. Furthermore, the mass media un- derstand what is uttered to them only on the basis of their own network of reproduction of information. Every communication in and with the mass media remains tied to the schemata which are available for this purpose.
This theoretical description is designed in the mode of second- order observation. It observes and describes observers. But it does
? not presuppose that the mass media observe themselves in the mode of second-order observation. The media designate what they are communicating about and must therefore distinguish it. For exam- ple, they inform people about scandals and in doing so must pre- suppose that non-scandalous behaviour would have been possible as well. What is not reflected here, however, is that one could pose the question (which a sociologist might pose) why something is even being observed in the schema scandalous/non-scandalous at all, and why the frequency of use of this schema is clearly increas- ing. In other words, the media remain (for good reason, as we shall presently see) invisible to themselves as an observer. They are turned towards the world in their operations and do not reflect that this turning itself generates an unmarked space in which they find them- selves.
We can reformulate this statement by splitting our concept of autonomy. First, there is autopoietic autonomy which is based on operational closure and means that the system can only reproduce its own structures and operations with its own operations, that is, from its own products. This is to be distinguished from cognitive closure, and, correspondingly, cognitive autonomy. This says that along with all its cognitions the system is also observing that these are only its own observations. Only having reached this point do we find ourselves on the terrain in which second-order cybernetics in the strict sense is interested. 2 Here, the question 'who is the ob- _ server? ' is asked universally and is also applied to the observing system. Questions about the observer take the place of questions about reasons, which would necessarily result in an infinite regress. And therefore, whoever wishes to give reasons for his own experi- ence or actions must observe himself as an observer and, in doing so, allow access to the choice of the distinctions which guide his observing. But how is that possible?
Obviously, from an empirical point of view, the system of the mass media does not operate at the cognitively closed level of sec- ond-order cybernetics. It does distinguish self-reference and other- reference. In its attitude of other-reference it reports on facts and opinions. This includes the possibility of observing observers. The second-order observation common in modern society comes about in this respect. But this merely leads into the infinite regress of the
? question as to which observer is observing this. In the system itself, there is no final figure of the ambiguous 'observing system',3 no autological realization that whatever is true for observers is also true for the system which is observing them. Thanks to the distinc- tion of self-reference and other-reference, the system of the mass media can also mark itself in contrast to everything else. It can make its own structures and operations into a topic as though they were objects. But it does not additionally ask: how am I operating as an observer and why do I make distinctions in this way and not another? With every distinction it uses it places itself in the unob- served, unmarked space, and this is even so when it marks itself in contrast to other things. Every distinction makes the observer in- visible - but this is precisely what we can still know. If she wanted to de-invisibilize herself, she would have to mark herself, that is, distinguish herself. And then one would again have the question, who is the observer who distinguishes thus and not otherwise?
This is also true of modern society, and also in conditions which some people describe as 'postmodern'. It even applies if one re- nounces absolute demands for validity which in the tradition went under names such as God or nature or reason. This renunciation is presented as relativism or historicism. One accepts the contingency of all criteria and of all possible observer positions. But that only means that one is able to switch from any distinction to another, that, for example, one can take into account fashions or transfor- mations of values. In fact, these are now accepted schemata. The problem of transformation and of contingency has been digested and can be expressed with the normal schematisms of the mass media. The system may then be operating at a level of greater un- certainty, but that is also true of the other function systems, of the money economy, art, science, politics. In accepting this character- istic postmodern style the mass media are merely following what the form of social differentiation suggests. But with a constant change of perspectives, the observer who is performing this trans- formation with the before/after distinction still cannot be grasped. 'God is dead', they said - and meant: the last observer cannot be identified.
As a reaction to this finding, attempts have been evident for some years now to shift the problem onto ethics. This is true throughout
? society and thus also in the mass media. For example, a code of ethics for journalists can be drawn up and the attempt made to apply it via the profession's self-regulatory procedures. The fact that this cannot be an ethics of reasoning in the academic style is easy to see if one follows the academic debate about transcendental ethics, utilitarian ethics or value ethics. In none of these cases have radical deductive steps towards decisions succeeded. We can know this. Therefore, these can only be conventions which continually find themselves confronted with new situations. Nor does this eth- ics, if it is not condensed into norms of law, contain any indication of how deviants are to be treated.
The position of a second-order cybernetics offers an opportunity to reflect this flight into ethics as a displacement of the problem. After all, whatever else it is understood to be in concrete terms, ethics too is a distinguishing practice. It distinguishes standards and ways of behaving, it distinguishes conforming and deviant be- haviour and usually even in a moral sense good and bad, or evil, behaviour. Moreover, it is a part of its presuppositions that devia- tions are attributed to behaviour and not to inappropriately cho- sen standards or, as critical sociologists thought for a while, to 'labelling'. 4 Even if strong ties and highly charged emotions are to be expected in heavily moralized domains, second-order cybernet- ics can still ask: why are you distinguishing in this way and not in another? Or again: who is the observer who is trying to impose these schemata here?
Standard authors of constructivist epistemology, such as Humberto Maturana and Heinz von Foerster, have attempted to develop a new ethics on this basis. However, they have not gone beyond making a few suggestions,5 and it is doubtful whether this venture can succeed. For an ethics would sabotage itself if what was demanded of it was that it make distinctions and simultane- ously reflect that it is itself making these distinctions.
Even in the face of numerous efforts to find ethical foundations, second-order cybernetics can only ever repeat the question: who is the observer? It can direct this question to every observing system, and therefore also to itself. Every cognitive, normative and moral - and therefore also every ethical - code is thus undermined. This might lead one to deny second-order cybernetics any practical rel-
? evance or possibility of being implemented empirically. But we should guard against reaching foregone conclusions. It is notice- able that in praxis-oriented efforts which understand themselves as therapy, this second-order cybernetics is playing an increasingly significant role. This is obviously true of family therapy and or- ganizational consultancy. Equally, though, one might think of psy- chotherapies or of cases in which pain cannot be controlled medically and the advice given is: observe your pain. Along with constructivist concepts of therapy, then, a practicable directive has been discov- ered which is formulated with the concept of paradox. 6 The rhe- torical tradition has already recommended the figure of the paradox as a technique for shattering ingrained belief, communis opinio, common sense. This description of function can now be linked to second-order cybernetics and thus also grounded epistemologically. One always has the possibility of asking after the observer, but this question, when applied to itself, amounts to a paradox, an injunc- tive paradox. It calls for something to be made visible which must remain invisible to itself. It contradicts itself. It executes a perfor- mative self-contradiction and thus avoids appearing dogmatic or prescribing cures.
By leading us back to the paradox of the observer,7 second-order cybernetics overcomes the distinction of 'critical' and 'affirmative' still common amongst sociologists and intellectuals. This too is a distinction, that is, an instrument of observing. If we observe the one who with the aid of this distinction opts for the one side (and not for the other), a further version of the observer paradox emerges. Whoever opts for 'critical' (as do most intellectuals) must have an affirmative attitude towards the distinction itself. Whoever opts for 'affirmative' must accept a distinction which also allows one to adopt a critical attitude. This is why observers who choose this distinction must remain invisible. At best, they can say: I am the paradox of my distinction, the unity of what I claim is different.
The paradox offers the observer exactly the same concentration on a single point that cannot be condensed any further as does an autological, second-order cybernetics that includes itself. This it- self suggests the theory that second-order cybernetics lends the form of a paradox to what its observing observes. This does not have to mean that we leave the matter there. As the theory and practice of
? systems therapy teach us, the form of the paradox is only a stop- ping-off place. The distinctions we have been used to up to now, with the question of the observer, are identified as paradoxical, they are driven back to the question of the unity of the difference, in order then to have the question posed, which other distinctions are able to 'unravel' the paradox, to resolve it again. Treated thus, the paradox is a temporal form whose other side forms an open future, a new arrangement and a new description of habits as ques- tionable. As also in autopoiesis, there is no final form which, either as origin or as goal, does not allow the question of the 'before' and the 'afterwards'. One can feel free to make suggestions; but if one wants to handle the position of second-order cybernetics consist- ently, these can only be initial ideas for further thought.
The pri- mary goal would have to be to teach clients to see the paradox inherent in all distinctions for themselves and also to see that ob- servations are possible only when the paradoxes are brought back into the form of a distinction that seems convincing at the time.
If sociology takes up the position of a second-order observation cybernetics, it does not renounce communication, but it will have to send its communication via the diversion of paradoxy - like a therapist. The stark contradiction between the selection procedures of the mass media and their success in constructing reality, towards which society orients itself, may be a particular occasion for this. We therefore repeat our initial question. It is not: what is the case, what surrounds us as world and as society? It is rather: how is it possible to accept information about the world and about society as information about reality when one knows how it is produced?
? Notes
Foreword
1 Nordrhein-Westfalische Akademie der Wissenschaften, Vortrage, G 333 (Opladen, 1995).
Chapter 1 Differentiation as a Doubling of Reality
1 This is also true of sociologists who can no longer acquire their knowl- edge simply by strolling about nor just by looking and listening. Even when they use so-called empirical methods, they always already know what they know and what they don't know - from the mass media. Cf. Rolf Lindner, The Reportage of Urban Culture: Robert Park and the Chicago School (Cambridge, 1996).
2 Hamlet, i. i.
3 Following Heinz von Foerster, 'Objects: Tokens for (Eigen-)
Behaviors', in id. , Observing Systems (Seaside, Calif. , 1981), pp. 2 7 3 -
85.
4 On this irremediable uncertainty, cf. Dennis McQuail, 'Uncertainty
about the Audience and the Organization of Mass Communication', in Paul Halmos, ed. , The Sociology of Mass Media Communicators, Sociological Review Monograph 13 (Keele, Staffordshire, 1969), pp. 75-84. Tom Burns, 'Public Service and Private World', pp. 53-73, concludes from this that producers have a special involvement in their own products.
5 Following Hans Ulrich Gumbrecht and K. Ludwig Pfeiffer, eds, Materialities of Communication (Stanford, Calif. , 1994). Cf. also e. g. Siegfried Weischenberg and Ulrich Hienzsch, 'Die Entwicklung
? der Medientechnik', in Klaus Merten, Siegfried J. Schmidt and Siegfried Weischenberg, eds, Die Wirklicbkeit der Medien: Eine Einfiihrung in die Kommunikationswissenschaft (Opladen, 1994), pp. 455-80.
6 For the logical consequences of this distinction, see Elena Esposito,
E'operazione di osservazione: costruttivismo e teoria dei sistemi sociali
(Milan, 1992).
7 On the debate about 'constructivism' as a theory of the mass media,
see the contributions by Hermann Boventer, Siegfried Weischenberg and Ulrich Saxer, following an educational programme on German television's ARD channel, in: Communicatio Socialis, 25/2 (1992). For a critical response, see Niklas Luhmann, 'Der 'Radikale Konstruktivismus' als Theorie der Massenmedien? Bemerkungen zu einer irrefiihrenden Diskussion', Communicatio Socialis, 27 (1994), pp. 7-12. Cf. also a series of contributions in Merten, Schmidt and Weischenberg, Wirklichkeit der Medien. The debate suffers from the problematic self-portrayal of so-called 'radical constructivism'. Its radicalism supposedly consists in its restriction to the idea, the sub- ject, the use of signs. Yet that itself is a logically impossible position. In using distinctions such as idea/reality, subject/object or sign/ signified, one cannot give up one side of the distinction without re- linquishing the distinction itself. There is no such thing (see Husserl's 'Phenomenology') as a subject without an object, an idea without a reference to reality, a reference-free use of signs. The 'constructivists' would therefore need to go to the trouble of replacing these distinc- tions, if indeed they are obsolete, with another, perhaps with the well-established distinction of system and environment.
8 For more detail, see Niklas Luhmann, Erkenntnis als Konstruktion (Bern, 1988); id. , Die Wissenschaft der Gesellscbaft (Frankfurt, 1990).
9 For the widely held opposing opinion see e. g. N. Katherine Hayles, 'Constrained Constructivism: Epistemology in Science and Culture', in George Levine, ed. , Realism and Representation: Essays on the Problem of Realism in Relation to Science, Eiterature, and Culture (Madison, Wis. , 1993), pp. 27-43. Cf. also my discussion with Katherine Hayles, 'Theory of a Different Order: A Conversation with Katherine Hayles and Niklas Luhmann', Cultural Critique, 31 (1995), pp. 7-36. Hayles assumes that there is an inaccessible 'unmediated flux' outside the cognitively operating system, a flux per se, as it were. But she also assumes that a cognitive system can nonetheless only gain certainty of reality by maintaining contact with this exter- nal world, even if only on the inside of the system's boundary. 'Al-
? 10 11
though there may be no outside that we can know, there is a bound- ary' (p. 40). But then this contact would have to be a hybrid struc- ture - neither inside nor outside.
See e. g. Hans Mathias Kepplinger, Ereignismanagement: Wirklichkeit und Massenmedien (Zurich, 1992).
'The moderns [in contrast to the Greeks, N. L. ] procure literature from the bookshop along with the few objects contained and enlarged therein, and they make use of the latter for the enjoyment of the former,' we read in Jean Paul, 'Vorschule der Asthetik', in Werke, vol. 5 (Munich, 1963), p. 74. Of course, the transfiguration of what is past in the form of the Greeks is itself an effect of printing. The critique of the dependency of the author upon publishers/buyers/ readers/reviewers can be traced back to the beginning of the eight- eenth century.
On this, see Ralf Godde, 'Radikaler Konstruktivismus und Journalismus: Die Berichterstattung liber den Golfkrieg - Das Scheitern eines Wirklichkeitsmodells', in Gebhard Rusch and Siegfried J. Schmidt, eds, Konstruktivismus: Geschichte und Anwendung
(Frankfurt, 1992), pp. 269-88.
Chapter 2 Self-reference and Other-reference
On this, see A. Morena, J. Fernandez and A. Etxeberria, 'Computa- tional Darwinism as a Basis for Cognition', Revue internationale de systematique, 6 (1992), pp. 205-21.
See George Spencer Brown, Laws of Form (repr. New York, 1979), pp. 56ff, 69ff.
For more detail on this see Elena Esposito, 'Ein zweiwertiger nichtselbstandiger Kalkiil', in Dirk Baecker, ed. , Kalkiil der Form (Frankfurt, 1993), pp. 96-111.
Spencer Brown, Laws of Form, p. 57. See also the important expla- nation that this indeterminacy does not follow from the use of inde- pendent variables which represent conditions in the world that are indeterminable for the system, but rather from the way the calculus itself is set up. The problem of indeterminacy, then, cannot be solved either by inserting into the independent variables of the mathemati- cal equations values which might emerge from conditions in the world. We can interpret as follows: the problem of indeterminacy, insoluble at the level of the binary calculus, is a consequence of the differentia- tion of the system. This differentiation forces the system to react to the difference of system and environment, which is thereby given,
12
1
2 3
4
? with a re-entry, i. e. with the distinction, usable only internally, of
self-reference and other-reference.
5 See his review in the Whole Earth Catalogue magazine (spring 1 9 6 9 ) ,
p. 14.
6 Spencer Brown, Laws of Form, p. 58.
7 This ambivalence is also considered necessary in general communi-
cation research. See e. g. Jurgen Ruesch and Gregory Bateson, Com- munication: The Social Matrix of Psychiatry (New York, 1951; 2nd edn 1968), p. 238: 'We can never be quite clear whether we are referring to the world as it is or to the world as we see it. '
8 This could not happen either with the binary distinctions towards which the system orients its own operations, or at any rate not with a binary logic of utterance oriented towards truth/untruth. See for this Gotthard Giinther, 'Die historische Kategorie des Neuen' and 'Logik, Zeit, Emanation und Evolution', in Beitrage zur Grundlegung einer operationsfahigen Dialektik, vol. 3 (Hamburg, 1980), pp. 183-- 210 and 95-135.
9 Cf. Niklas Luhmann, Social Systems (Stanford, Calif. , 1995), pp. 155ff, 195ff.
10 Cf. Frank Marcinkowski, Publizistik als autopoietisches System (Opladen, 1993), pp. 43ff.
11 This could be further elaborated with regard to the thematic but not medical proximity to topics such as homosexuality or drug use and, further, to the political challenges thrown up by this set of issues.
Chapter 3 Coding
1 The fact that this is an extremely drastic condition need hardly be further elaborated here. If someone on the street asks us the way, we cannot respond in the social system by singing Lilli Marlene or ask- ing in return whether the inquirer is a true believer in Jesus Christ. The sharp restriction of possibilities for meaningful continuation of the communication indicates to the sociologist that without further systemic differentiations society can achieve only a very low level of complexity.
2 Not merely through the economic system of accounting nor through the long-established and familiar system of 'credit', which depended upon existing social ties and on trust. On this specific point, see Michael Hutter, 'Communication in Economic Evolution: The Case of Money', in Richard E. England, ed. , Evolutionary Concepts in Contemporary Economics (Ann Arbor, Mich. , 1994), pp. 111-36.
? 3 Thus not merely through plain superiority of power, which in turn depended upon complex conditions of social support.
4 Communication in reply is not ruled out completely, of course. It remains possible in individual cases, for example in the form of read- ers' letters or in the form of telephone calls to radio or television broadcasting centres. But when such responses occur, they are in- cluded in the autopoeisis of the system. Selected letters can be printed, or telephone calls dealt with during an on-air programme, where such calls are made visible on screen in the studio and might be re- trieved and slotted in. They serve the reproduction of the system of the mass media and not the system's contact with its environment.
5 It should be noted here for future reference that this in no way rules out social communication that goes on orally, in written form, through letters, or on the telephone, and neither does it rule out organized responsibility, legal obligation etc. Politicians are individually invited to take part in talk shows. But, and this is the crucial point, such contacts do not occur in the specific manner of mass communication.
6 For other cases see Niklas Luhmann, 'Codierung und Programmierung: Bildung und Selektion im Erziehungssystem' in id. , Soziologische Aufklarung, vol. 4 (Opladen, 1987), pp. 182-201; id. , Die Wirtschaft der Gesellschaft (Frankfurt, 1988), pp. 85ff, 187ff; id. , Die Wissenschaft der Gesellschaft (Frankfurt, 1990), pp. 194ff; id. , Das Recht der Gesellschaft (Frankfurt, 1993), pp. 165ff; id. , Die Kunst der Gesellschaft (Frankfurt, 1995).
7 The medical system is an example of the opposite case. Here, only the negative value, sickness, is operationally connective, whereas health merely serves as a reflexive value.
8 Such a confusion would amount to the naivety of certain religious moralists who assume that only the just and not the sinners belong to the kingdom of God (although one can infer the opposite from the Bible itself).
9 It must be pointed out here that especially in interactions among those co-present and in societies which know only this form of com- munication, the information value of utterances can be marginalized. People have to talk even when they have nothing to say, because the only way to express good will and belonging is through participa- tion in communication; suspicions regarding evil intentions would otherwise arise. See e. g. Bronislaw Malinowski, 'The Problem of Meaning in Primitive Languages' in C. K. Ogden and I. A. Richards, The Meaning of Meaning: A Study of the Influence of Language upon Thought and of the Science of Symbolism (London, 1923;
? 10th edn, 5th repr. 1960), pp. 296-336; Lorna Marshall, 'Sharing, Talking, and Giving: Relief of Social Tensions Among ! Kung Bushmen', Africa, 31 (1961), pp. 231-49. Ruesch and Bateson, Communication (ch. 2 n. 7), pp. 213ff treat this issue (for modern conditions) as the resolution of a paradox through positive meta- communication. People communicate 'we are communicating', whereas it would be paradoxical to communicate 'we are not com- municating'. In the system of mass communication the correspond- ing problem is no longer found at the level of communication - here the information/non-information code prevails. Rather, it occurs as an organizational constraint which fills entire pages or broadcast- ing slots, be it with more stories being told, with imagined scenes, with music.
10 See Gregory Bateson, Steps to an Ecology of Mind: Collected Essays in Anthropology, Psychiatry, Evolution and Epistemology (London, 1972), p. 381.
11 For example, the purpose of a mathematical equation is to maintain a difference which makes no difference. This means also that the mathematics of equations destroys information and neutralizes time (i. e. the later difference).
12 See Spencer Brown, Laws of Form (ch. 2 n. 2), p. 3.
13 The reader might notice that this statement corresponds to what has
been said about operational constructivism.
14 On this distinction, see Donald M. MacKay, Information, Mecha-
nism and Meaning (Cambridge, Mass. , 1969).
15 Here is one important difference between the code of the mass media
and the code of the system of art. Works of art must display sufficient ambiguity, a plurality of potential readings. Particularly in modern art, this characteristic is pushed provocatively to its furthest extremes. This is Umberto Eco's theme in The Open Work (London, 1989). And perhaps this tendency towards extreme demands upon the ob- server is itself a reaction to the mass media and the possibilities for the technical reproduction of art works. Pinnegans Wake is one big protest against being read; just as, vice versa, the recommendations on writing style that journalists get fed in their training are diametri- cally opposed to the tendencies towards open artwork. Cf. , e. g. , Harold Evans, Newsman's English (New York, 1972). Postmodern jargon speaks of 'readerly' text, in order to free textual art from such demands.
16 Marcinkowski, Publizistik (ch. 2 n. 10), pp.
