By Niklas Luhmann
Synthesizing ways as disparate because the philosophy of language, historic linguistics, deconstruction, and formal structures theory/cybernetics, A platforms conception of Religion takes on vital subject matters that diversity from religion's which means and evolution to secularization, turning many years of sociological assumptions on their head. It offers us with a clean vocabulary and a clean philosophical and sociological method of considered one of society's so much primary phenomena.
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Additional info for A systems theory of religion
By contrast, the analytical thinker claims he is free to determine the scope of his own thought. For him, only propositions can be true, not ideas. However, he is confronted with having to limit arbitrariness (a methodological concession), a problem that cannot be resolved (least of all “empirically”). If the ontologist is too close to religion, the analytic thinker is too far away from it. ” These two solutions are unusable by us, leaving us without a principle to convey. 1 At present, however, we are not interested in their content but in how they are derived.
Religion also does not understand meaning as a “need” to be satisfied. It does not exist in order to provide the “search for meaning” with a likelihood of success. Those are still functional definitions from anthropology. It is also not the problem that Jacques Derrida is addressing: of how the use of a sign cannot be repeated and that the sign can therefore not have a referent that stays the same from one situation to the next. From this, Derrida concludes that the metaphysics of the presence of being has deceived us.
These conditions, after all, are laden with mathematical preconditions (the operative prehistory of the calculus). What is more important is the form of the operation that has been made possible. Since it utilizes both distinctions as one, reentry is a paradoxical operation, rendering the distinction between cross and marker an ambivalent one. Yet at the same time, reentry is an operation that distinguishes itself from the imaginary space that it presupposes. That space is divided up by the distinction—and it thus cannot be observed as a unity.
A systems theory of religion by Niklas Luhmann