Autopoietic Research Articles

The evolutionary consequences of epigenesis and neutral change: A conceptual approach at the organismal level.

Living beings are autopoietic systems with highly context-dependent structural dynamics and interactions, that determine whether a disturbance in the genotype or environment will lead or not to phenotypic change. The concept of epigenesis entails how a change in the phenotype may not correspond to a change in the structure of an earlier developmental stage, including the genome. Disturbances of embryonic structure may fail to change the phenotype, as in regulated development, or when different genotypes are associated to a single phenotype. Likewise, the same genotype or early embryonic structure may develop different phenotypes, as in phenotypic plasticity. Disturbances that fail to trigger phenotypic change are considered neutral, but even so, they can alter unexpressed developmental potential. Here, we present conceptual diagrams of the "epigenic field": similar to Waddington's epigenetic landscapes, but including the ontogenic niche (organism/environment interactional dynamics during ontogeny) as a factor in defining epigenic fields, rather than just selecting among possible pathways. Our diagrams illustrate transgenerational changes of genotype, ontogenic niche, and their correspondence (or lack thereof) with changes of phenotype. Epigenic fields provide a simple way to understand developmental constraints on evolution, for instance: how constraints evolve as a result of developmental system drift; how neutral changes can be involved in genetic assimilation and de-assimilation; and how constraints can evolve as a result of neutral changes in the ontogenic niche (not only the genotype). We argue that evolutionary thinking can benefit from a framework for evolution with conceptual foundations at the organismal level.

Unilateral Exposure to Mass Media: Non-Communicative Person

The article discusses the forms and ways of the impact of modern digital media on people, groups, and society as a whole. The unilateral communication effect on a person is emphasized. The accent is made on the transmission model of information dissemination, taking into account the formation of its ritualized form. The author pays his particular attention to the status and role of an individual in interaction with mass media; provides arguments about the exclusion of a person from the communication dimension. The activity of modern digital media structures is substantiated as social constructors of reality. The researcher shows the technological and visual possibilities of mass media in the creation of artificial, illusory simulated models of the world perceived by a person as objective, authentic, and real. Mass media are presented as an integral social institution of modern society, operating autonomously, based on its own rules and norms, technological and content principles, conditions of network communication, digitalization, and mediatization of society. The article presents the concepts of theoretical comprehension of mass media as a self-sufficient autopoietic system of N. Luhmann, and consideration of media communication implementation as a non-communication of J. Baudrillard. The author stresses the role of spectacle and visuality in the process of TV influence on the subjects, in the construction of images and models of the world, comparable with the already available information consumers pictures of the world. The contradictory and ambiguous conceptual assessments of the activity and influence of mass media on the modern man are emphasized.

Beyond planetary-scale feedback self-regulation: Gaia as an autopoietic system

The Gaia hypothesis states that the Earth is an instance of life. However, appraisals of it tend to focus on the claim that life is a feedback self-regulator that controls Earth's chemistry and climate dynamics, yet, self-regulation by feedbacks is not a definitive characteristic of living systems. Here, we consider the characterization of biological systems as autopoietic systems (causally organized to self-produce through metabolic efficient closure) and then ask whether the Gaia hypothesis is a tractable question from this standpoint. A proof-of-concept based on Chemical Organization Theory (COT) and the Zero Deficiency Theorem (ZDT) applied on a simple but representative Earth's molecular reaction network supports the thesis of Gaia as an autopoietic system. We identify the formation of self-producing organizations within the reaction network, corresponding to recognizable scenarios of Earth's history. These results provide further opportunities to discuss how the instantiation of autopoiesis at the planetary scale could manifests central features of biological phenomenon, such as autonomy and anticipation, and what this implies for the further development of the Gaia theory, Earth's climate modelling and geoengineering.

코로나19 범유행 재난과 사회적 체계들의 교란: 자기생산적 체계이론의 관점에서

코로나19 범유행 재난의 지구적인 규모의 장기화와 각국의 대응 및 극복 과정은 소통의 디지털화와 연계되어 세계질서가 근본적인 구조변동을 겪을 가능성이있음을 암시한다. 일부학자들은 감염병 재난이일으킨 사회 변동을이전/이후의 차이에 의해 관찰한다. 이전/이후의 차이는 자연적이든 인위적이든 우연적 사건들에 준거하지만, 온전히 소통으로 이루어진 사회적 사건이다. 질병은 개인에게 발생하지만, 의료체계가 예방과 치료를 통한 통제에 실패한 결과인 감염병 재난은 개인이 개별적으로 경험하는 것이 아니라 사회가 집단적으로 경험한다. 재난 개념은 물질적인 위해에 기초하지만, 사회가 재난과 관련된 복잡한 정보들을 질서/무질서의 구별을 통해 정치적 목적에 따라 처리하기 위한 주제이다. 체계들이 일상 상호작용을 급격히 위축시키는 과잉 교란들의 원천에 노출되어 있고 그래서 유사한 문제들을 반복적으로 다룬다면 체계의 구조발달이 일어날 수 있다. 그러나 감염병이 사회의 폐쇄적 기능체계들에 직접적으로 교란을 일으키지는 못한다. 구조적 연동 개념은 복수의 체계들이 자기생산을 수행하기 위해 서로 자신의 구조가 미치는 교란의 범위를 제한하는 현상을 일컫는다. 체계들은 감염병 범유행 재난으로 인한 교란들에 대해서도 역사적으로 형성된 구조적 연동의 통로를 통해서만, 그리고 이를 통해 유발되고 축적되는 자기교란 가능성의 틀에서만 대응한다. 코로나19 범유행 재난이 야기한 사회의 교란 수위가 높지만, 여전히 정치와 경제 간, 정치와 법 간, 법과 경제 간, 경제와 교육 간, 교육과 과학 간, 정치와 과학, 의료와 경제 간 상호교란들은 역사적으로 형성된 구조적 연동의 통로를 따라 작동함을 보여준다.

Gaia Theory: Between Autopoiesis and Sympoiesis

The article discusses the development of the Gaia Hypothesis as it was defined by James Lovelock in the 1970s and later elaborated in his collaboration with biologist Lynn Margulis. Margulis’s research in symbiogenesis and her interest in Maturana and Varela’s theory of autopoiesis helped to reshape the Gaia theory from a first-order systems theory to second-order systems theory. In contrast to the first-order systems theory, which is concerned with the processes of homeostasis, second-order systems incorporate emergence, complexity and contingency. In this respect Latour’s and Stengers’s takes on Gaia, even defining it as an “outlaw” or an anti-system, can be interpreted as specific kind of systems thinking. The article also discusses Haraway’s interpretation of Gaia in terms of sympoiesis and argues that it presents a major reconceptualization of systems theory.

The Future of Work is a ‘Work in Progress’

This article is a phenomenological interpretation of the myriad processes that influence the transient nature of ‘work’ and measures to retrieve the dignity it deserves. Vasu is an emerging organisational futurist whose passion is to develop management educational approaches that ensure a positive outlook of the uncertain future ahead. The differences between Eastern and Western history, especially Indian history is ingrained with a unique resilience to catastrophic events, invasions and embedded diversity. Leaning more in defence of human dignity at work according to Pablo Gilbert, Victor Frankl, World Happiness Report 2012 and the contemporary theory of autopoiesis, he conjectures a ‘FUTOPIA’ rising in the horizon, where humanistic valuing of work becomes culture. The corporate world is realizing the shifting paradigms—from end goals of profit-centric strategies and exploitation of human futures to partnerships with associates and ‘working resources’ that optimize creative contribution from work environments. At a meta level, the nation-building agenda of development is talking the language of equal opportunity for and treatment of women at work, with equitable wage parity and abolition of forced labour in the United States. Recent bills in the Indian Parliament on education and farmers’ rights and tailoring of the archaic labour laws will strengthen the negotiation for equitable fund allocation. The spirit of enterprise will boost small and medium sectors, especially farming and food product preservation, innovation and research and development (R&D), and rapid skill development will for sure retrieve the dignity tag for academics, farm labourers and those in the service sector, such as paramedics, the police, etc. According to thought leaders, corporate founders and contemporary authors, the future of work can be seen as a promising work in progress towards a new work ethic. This article risks suggesting radical steps needed in challenging traditional leadership styles and human resource (HR) practices of a growth economy that draws on patriarchal alpha-male prominence. What will replace traditional leadership styles is compassionate servant leadership, with leaders who will become designers of future ‘work’ environments.

“NOVELTY” AS A COMMUNICATIVE CRITERION OF SOCIAL “AUTOPOIESIS” (ON THE EXAMPLES OF DIFFERENCES IN THE SOCIETY OF HOMERIC AND ARCHAIC GREECE)

The study is devoted to the semantic study of the phenomenon of “novelty” in the context of social and philosophical theorizing by Niklas Luhmann. The factor of novelty is considered as a necessary aspect of communication, its obligation as an informational or demonstrative component, the semantic ambiguity of the word in the subsystems of religion and art is indicated. On the basis of an etymological analysis and study of the resource of the National Corpus of the Russian language, three “basic” attitudes towards the novelty were identified: negative, neutral and positive in the fields of religion and art. Within the framework of the study, the dependence of the noting of the “new” and social valuations of this phenomenon depending on the cultural and historical context, the study of which is possible using the methodology of N. Luhmann, is indicated. As an example of the practical application of the method of “distinguishing differences” and identifying semantic dynamics in self-descriptions of autopoietic social systems, the experience of understanding the novelty in the society of Homeric and archaic Greece, the degree and forms of its acceptability/unacceptability is analyzed. In terms of Luhmann’s philosophy, the society of our research refers to segmented, in which access to the forbidden, the unknown, of which the novelty is a part, is strictly regulated. On the basis of Homer’s poems, as well as texts of the archaic period, the main mechanisms of the emergence of a novelty are shown, interpreted as news from the world of the gods, received by people through poets, oracles, signs. As a result of the study, the difference between the lexeme «novelty» and the social phenomenon of the new was demonstrated. The phenomenon of novelty is an integral characteristic of communication, however, the historical forms of its access to social life change depending on the context, which can be traced in the textual forms of self-description of a society.

N. Luhmann's theory of double differentiation: concepts, interpretation, version

Luhmann's theory of double distinction is a cross-cutting theme that runs through the entire sociological heritage of the outstanding German sociologist. Since this theory is not a subject of sociology and goes far beyond its scope, it is natural that its essential consideration does not have to be sociological. In this regard, in the process of studying Luhmann's texts, one way or another, a contradiction arises between the collaboration representing the problem and the problem itself. What is its essence in short? We distinguish between something as such in itself — singular and indivisible, without experiencing any existential difficulties. But as soon as we intend to discern the very distinction, we immediately find ourselves in a turbulence of forms and identifications, measures and dimensions, along the way losing our own, once unshakable, observer position. A situation of uncertainty arises, pushing towards this or that choice, to this or that commitment as to something definite. Luhmann seeks to overcome the intention of commitment. The result is a dynamic panorama of continuously related distinctive acts. This is perhaps the most difficult passage not only in Luhmann, but also in the theory of distinction in his double dynamic perspective. The difficulty is to describe how it is possible to relate to what is itself as a result of the relationship. According to Luhmannany definite differentiated — is act in act, movement within movement, time within time, subject within subject, life in life, relationship within relationship, etc. No matter what we are talking about, we are always talking about a double perspective of differentiation. Luhmann seeks to clarify the essence of the relation in relation as the possibility of explication of what itself makes explicit. This opportunity Luhmann calls autopoiesis, in which the unity of distinctive acts finds its higher dynamic expression. The «stumbling block» that the theory of autopoiesis constantly «stumbles over» is not so much the fact that they want to find autopoiesis in applied empirical research, but rather the fact that at the moment of its discrimination, the very correlation of discrimination itself changes dramatically. Here there is no longer a return to the previous arguments, the development of a new context is constantly required, the grounds change many times. A few words about the method of presenting subject. In the process of writing the article, I had to make abstraction from specifically Luhmann's theoretical statements and «translate» the language of interpretation into the language of the version. We wanted not only to cover the scope of penetration into the problem of Luhmann's double distinctions, but also to approach it in my own way, as much as possible, at an extremely close distance. The task turned out to be twofold, in connection with which the so-called proposed by us was applied the formula for the relevance of the study, which would most likely be supported by a German sociologist: «author's interpretation» + «interpreter's version» = «lively response of understanding». Otherwise, we would have found ourselves in captivity exclusively to the author's system, unforgivably losing sight of the restless pulsation of the essence under study. Throughout his entire scientific path, Luhmann not only struggles with all sorts of signs of a strictly determined system — it is more a consequence than a goal — he with enviable constancy tries to free the dynamic unity of distinctive acts from rigid conceptual and theoretical structures in order to reveal in him his relict permanent self-movement at the risk of being misunderstood by their professional community. Inspiring those who are sensitive to the grasp of thought, regardless of the rubrics that claim it.

Буддийский религиозный культ как аутопойетическая система

The article considers the Buddhist religious cult from the viewpoint of systems theory and autopoietic theory developed by the German sociologist N. Luhmann. Scientific originality of the study lies in the fact that for the first time in domestic religious studies the Buddhist doctrine is examined from the viewpoint of autopoietic theory. The autopoietic approach to studying the Buddhist religious cults allows tracing evolution of self-reproducing, self-referential systems and revealing new aspects of autopoietic theory itself. The paper provides examples of autopoietic evolution of the certain Buddhist religious cults. The research findings justify efficiency of the autopoietic approach to studying the Buddhist religious cult, which is considered as an autopoietic system that evolves and remains stable due to self-reference.

Концепт социального трансцендирования в контексте теории аутопойезиса

Концепт социального трансцендирования в контексте теории аутопойезиса

Construindo a performance na orquestra: o papel das competências orquestrais

Although the violin section is the most numerous and requested in orchestral practice, Flesch (1930) had already observed that little is studied about the peculiarities of these musicians' per-formances. Undergraduate courses generally prepare violinists for solo performance, but the reality of a professional orchestra is very different from solo practice. The article delves into questions about the training and performance of orchestral violinists. I discuss the support of the theory of autopoiesis (Varela, 1979), one of the foundations of the enactivist paradigm of con-temporary cognitive sciences, for the argument proposed here, as well as discussing the set of principles of action in orchestral performance, which Wulfhorst (2012) called orchestral modes. I argue, therefore, that in addition to the skills that refer to the development of the violinist's sen-sorimotor practice, others only develop through collective performance over years of profes-sional performance. To include the latter in the violinist's training pedagogy, it is necessary to have a deeper understanding of the skills that underlie the principles listed by Wulfhorst.

Por um mundo mais amoroso e autopoiético! Reflexões Amorcomtur! Durante a pandemia COVID 19

The text is a collective production by Amorcomtur! Study Group on Communication, Tourism, Lovingness and Autopoiesis, reflecting on challenges and signs of a worldwide post-pandemic, based on research that was announced like for Reverse Side of Turismo The group works with transdisciplinary theoretical references, in the perspective of the Ecosystem Complexity of Contemporary Science, guided by the holistic view A methodological strategy is the Cartography of Knowledge, associated with rhizomatic matrices (Baptista, 2014, 2017, 2020), for qualitative research, both in its process and in the production of its narratives Covid's 19 Pandemic meant the sudden emergence of brakes on capitalistic processes, which had been marking the tourist-communicational-subjective ecosystems, in the most diverse territories and dimensions, reaching the planetary scale, which we understand as maximum alerts, in the sense of the need to emergence of a more loving and autopoietic world, guided by ecosystemic responsibility

Tecendo relações entre sentido e não-sentido na cognição enativa

Neste artigo, discutimos a definição de não-sentido e sua relação com a produção de sentido na teoria enativa da cognição. Tomamos como ponto de partida a publicação “Enactive Cognition at the Edge of Sense-Making: Making Sense of Non-Sense”, organizada por Massimiliano Cappuccio e Tom Froese, por ser uma obra pioneira em relação ao tema. A importância da produção de sentido para a relação entre percepção e ação é abordada a partir de diferentes aspectos. Discutimos as proposições centrais das teorias da autopoiese e da enação, a partir das quais são produzidas três formas de compreender o não-sentido segundo uma perspectiva enativa. Nessas três abordagens, os autores contemporâneos sugerem que o não-sentido se constitui como elemento intermediário ou mediador em processos de produção de sentido. Por fim, discutimos a relação entre não-sentido e sentido, sugerindo uma articulação entre os domínios sensório-motor e linguístico a partir de uma definição não antagônica de saber-sobre e saber-fazer.

“None’s Reflex”: Enactivism and Observational Philosophy on Consciousness and Observation

The paper is dedicated to the reconstruction of Alexander Piatigorsky’s observational philosophy within the context of the confrontation between two versions of the transcendental project of man-in-the-world. The first project accentuates the invariant functional organization of cognitive systems by abstracting from bodily, affective and phenomenological realization of this organization. On the contrary, the second project emphasizes the phenomenological perspective of the experience of givenness, always already dependent on whose experience this is and how the cognitive system living this experience is organized. The first project can be called functionalist, and the second – phenomenological. Ontological and epistemological positions of these projects are specified in the problem of the observer, its status in the world and cognitive practice. The observational philosophy possesses an intermediate position between these two programs since, aiming to disclose the invariant structure of observation, it proceeds from the factual experience of the embodied subject placed into the situation of self-observation and observation of the other subject. It is concluded that Piatigorsky’s philosophy borrows from the functionalist project the commitment to self-objectivation (observation of thinking is always the observation of the other thinking) and rejection from the spatiotemporal localization of cognitive activity (thinking is always “none’s” and does not belong to any kind of individual). With the phenomenological project of enactivism Piatigorsky shares the aspiration to disclose the invariant cognitive structures during the empirical observation of the real enactment of cognitive agency (the organization of cognitive systems is the same while its structural realizations are multiple), abandonment of substantialization of the self (“none’s” thinking is considered as the emergent effect of interaction among two or several observers – the autopoietic systems) as well as the refusal from theoretical formulation of the problem of consciousness (observational philosophy develops metatheoretical prolegomena to theory of consciousness, which in turn is considered as lived and essentially practical in phenomenology).

WHAT “THE ANIMAL” CAN TEACH “THE ANTHROPOCENE”

This essay begins by noting that “the question of the animal” has been abandoned prematurely in the current theoretical landscape in favor of the Plant, the Stone, the Object, and a more general rush toward Materialism and Realism (in their various permutations). The latest iteration of this economy of knowledge production (and planned obsolescence) may be found in the ubiquitous discourse of “the Anthropocene.” While it is a large and diverse body of thought and writing, I will focus here on Bruno Latour’s influential rendition in Facing Gaia: Eight Lectures on the New Climatic Regime. I share Latour’s reservations about the concept of the Anthropocene, and I also share his desire for a more complex understanding of Gaia as an “outlaw” whose alterity pushes back against traditional concepts of nature as a totalized and homeostatic order. As I will show, however, Latour’s Actor Network Theory is far too blunt a theoretical instrument to account for the radical difference between qualitatively different orders of complexity and causation that obtain in biological vs. physical systems, which is crucial, of course, for understanding the role of the biological in the larger domain of Gaia and climate change. As I will show – drawing principally on the work of Stuart Kauffman and his proposition that the evolution of the biosphere is neither non-ergodic nor governed by entailing laws – the real “outlaw” (to use Latour’s language), when it comes to the evolution of the earth and its climate system, is the contingency and recursivity of autopoietic biological systems, which enable a form of downward and distributed causality, and a “decoupling” between micro- and macro-levels (to borrow Alicia Juarrero’s phrase), in which the alterity and negativity of temporality (hence my emphasis on “dynamic”) is irreducible and “creative.” We see this both ontogenetically and phylogenetically (as in the example of niche formation in ecosystems). In short, biology is not (only) physics – far from it. Why is this important? Because, after decades of hegemony by the neo-Darwinian reductionist paradigm, with its infatuation with the genome as the “book of life” and its subsequent engineering paradigm for biological existence, it is crucial to formulate an anti-reductionist, interdisciplinary framework for understanding the real complexity of life on the planet and its evolution. Here, however – as I argued in What is Posthumanism? – the issue isn’t just what you are thinking (the decentering of the human and humanism that Latour and I both share) but how you are thinking it. Here, Latour’s work has a desire, but no theory, for the alterity we both seek. At this crucial epistemic moment, we need, in short, an anti-reductionist anti-reductionism – not flat ontologies, but ever more “jagged” ones.

Discourse-based evaluation and quality management in higher education institutions: a German-Vietnamese case study of the collegial audit

ABSTRACT This article presents experiences and conclusions of an audit approach that focuses on the thesis that universities can gain most from external impulses when actively acquired and adapted by participants. This approach dubbed ‘collegial audit’ refers to the idea of autopoietic systems according to Luhmann and the consideration that systems do not influence but rather irritate each other. Discussed in this article are shared experiences with the collegial audit approach from a cooperation project between two German and two Vietnamese universities. The main finding is that the collegial audit contributes to an exchange among reliable partners on equal terms, as the change in the role of the external parties from evaluators to questioners has strengthened the actors’ readiness to reflect. The cultural differences of the participating universities were challenging but proved to be conducive to the idea of irritation provoking reflection on adaptation.

Social Systems as If People Mattered Response to the Kühl Critique of Theory U

ABSTRACT In his critique of Theory U, Kühl suggests that this approach resembles a management fashion based on four specific characteristics and claims, namely: (1) The simultaneous transformation of nearly everything, (2) The suspension of the differences between science, economics, politics, and religion, (3) Resolving conflicts of interest according to a community ideology, and (4) Reliance on purposive-rational thinking. The first part of this response to Kühl's critique argues that these four claims are unfounded or misguided and outlines why that is the case. The second part explores the questions not raised by Kühl. Finally, the third part of this response explores the blind spots of the framework that underlies Kühl's critique (Luhmann-inspired autopoietic social systems theory) and ways in which Theory U actually addresses these. Reflecting on the origins of Luhmann's approach in the early work of Humberto Maturana and Francisco Varela [1987. The tree of knowledge: The biological roots of human understanding. Shambhala Publications, Inc.], the question is asked what an alternative approach to social systems theory might look like if it were instead grounded in the more evolved and later work of both Maturana and Varela – which in fact turns out to be the case for Theory U.

My Name is Sculpture

Metabolic sculptures explore the transformative and generative processes of matter and life. They enable art to enter reality, to link artworks with processes in nature and society and to create visions of possible futures and relationships between our bodies and technology. Data streams, biological organisms, methods from the sciences and "real" processes are increasingly becoming the material of art. How do the new correspondences between art and science, fact and fiction, construct themselves in contemporary art production? Which conceptual and narrative aesthetics and poetics result from this? By taking the PROMETHEUS DELIVERED project as an example, the artistic method of conceptual narration will be presented, which combines pictorial, literary and molecular ways of speaking and acting. PROMETHEUS DELIVERED performs a story that oscillates between science fiction and horror, utopia and dystopia. The project connects sculptures, drawings and literature with biochemical processes in which, for example, human liver cells are cultivated, fermented and distilled into alcohol. The liver cells refer to the ancient tradition of hepatoscopy. The organ that was once deemed the seat of life becomes the vital point of departure to read humanity’s future in the context of a cellular economy. In POMETHEUS DELIVERED, cannibalism becomes autophagy, which is not derived from amorality or dark evil, but from the principle of autotropic resource use. Microperformativity as the inclusion of metabolic processes of the living creates a new realism of art. Digital algorithms and biochemical processes turn works of art into autopoietic systems that preserve themselves, change themselves and process reality. Artistic objects are transformed into subjects and agents, into actors acting on different levels: semiotic and molecular, virtual and material. Thus artistic works that were formerly described as pictures and sculptures no longer insist in a unmutable state, but become the starting point for changes that can be described with transformation, transmutation, variability or as processual. Performers are not only of human nature, but artistic objects become agents performing real processes.

한국스포츠조직의 자기생산체계: 통합체육회를 중심으로

이 연구는 사회적 체계의 복잡성과 그로 인해 발생되는 문제 해결을 위해 새로운 해석을 제시한 루만의 체계이론에 기초하여 한국스포츠조직체계의 자기생산과정과 그 과정에서 발생되는 오류를 종합적으로 분석하여 향후 한국스포츠조직체계의 발전적 방향과 대안을 제시하는데 목적을 두고 수행되었다. 이러한 연구목적 달성을 위해 질적 연구방법을 활용하여 연구를 진행하였다. 연구대상은 준거표집과 눈덩이 표집을 활용하여 통합체육회 근무자 3인과 통합지역체육회 근무자 3인으로 총 6명을 선정하였다. 자료 수집은 심층면담, 문헌조사, 언론보도 등 다양한 자료 수집원을 통해 이루어졌으며, 수집된 자료는 루만의 체계이론에 기초한 질적 내용분석방법을 통해 분석하였다. 이러한 과정을 통해 도출된 결과는 다음과 같다. 첫째, 한국스포츠조직체계를 이끄는 주도적 코드는 전문체육지향코드와 지속불가능성코드로 도출되었다. 둘째, 주도적 코드에 가치를 부여하는 프로그램은 화학적 문화융합, 예산의 비(非)코드화, 구조·기능적 모순으로 도출되었다. 셋째, 한국스포츠조직체계의 후속 커뮤니케이션을 연결하는 매개체는 전통적 권위주의, 사회적 이슈, 양화(量化)된 스포츠가치로 도출되었다. 이처럼 한국스포츠조직체계는 프로그램 측면의 일부 긍정적 변화를 제외하고, 통합체육회의 목적과 가치에 부합하는 주도적 코드, 프로그램, 커뮤니케이션 매체를 합리적으로 재생산하지 못함으로써 통합체육회 출범 이전의 조직체계와 큰 차이를 생산해내지 못하는 것으로 확인되었다.

한국스포츠조직의 자기생산체계: 통합체육회를 중심으로

이 연구는 사회적 체계의 복잡성과 그로 인해 발생되는 문제 해결을 위해 새로운 해석을 제시한 루만의 체계이론에 기초하여 한국스포츠조직체계의 자기생산과정과 그 과정에서 발생되는 오류를 종합적으로 분석하여 향후 한국스포츠조직체계의 발전적 방향과 대안을 제시하는데 목적을 두고 수행되었다. 이러한 연구목적 달성을 위해 질적 연구방법을 활용하여 연구를 진행하였다. 연구대상은 준거표집과 눈덩이 표집을 활용하여 통합체육회 근무자 3인과 통합지역체육회 근무자 3인으로 총 6명을 선정하였다. 자료 수집은 심층면담, 문헌조사, 언론보도 등 다양한 자료 수집원을 통해 이루어졌으며, 수집된 자료는 루만의 체계이론에 기초한 질적 내용분석방법을 통해 분석하였다. 이러한 과정을 통해 도출된 결과는 다음과 같다. 첫째, 한국스포츠조직체계를 이끄는 주도적 코드는 전문체육지향코드와 지속불가능성코드로 도출되었다. 둘째, 주도적 코드에 가치를 부여하는 프로그램은 화학적 문화융합, 예산의 비(非)코드화, 구조·기능적 모순으로 도출되었다. 셋째, 한국스포츠조직체계의 후속 커뮤니케이션을 연결하는 매개체는 전통적 권위주의, 사회적 이슈, 양화(量化)된 스포츠가치로 도출되었다. 이처럼 한국스포츠조직체계는 프로그램 측면의 일부 긍정적 변화를 제외하고, 통합체육회의 목적과 가치에 부합하는 주도적 코드, 프로그램, 커뮤니케이션 매체를 합리적으로 재생산하지 못함으로써 통합체육회 출범 이전의 조직체계와 큰 차이를 생산해내지 못하는 것으로 확인되었다.