You can ask this from Martti Siisiäinen. He is also a scolar of Niklas Luhmann's system theory (and Marx, Bourdieu, Touraine, Althusser etc.). Martti was my supervisor when I made my master thesis on sociology.
His mail is:
So for example, I don't think it is appropriate to conceive the social
movements, voluntary associations, protests, political conflicts and
alliances of 20th century Finland as "systems" or "institutions." They
are projects, projects which constructed modern Finland, and which
indeed, one day, become "systems", but never irreversibly. The
institutions which are the products of social movements, protests, and
so on (projects) are never irreversibly reified as "fields" or "figured
worlds" or "pratico-inerts" or "structures" or any of the other
renderings of the social fabric as composed of dead and lacking in
Rauno Huttunen wrote:
Similar things happened in Finland too. See article by professor Martti Siisiäinen: Social Movements, Voluntary Associations and Cycles of Protest in Finland 1905-91 (Scandinavian Political Studies, Bind 15, 1992).
Lähettäjä: email@example.com [firstname.lastname@example.org] käyttäjän Andy Blunden [email@example.com] puolesta
Lähetetty: 26. kesäkuuta 2013 3:30
Kopio: eXtended Mind, Culture, Activity
Aihe: Re: [xmca] Re: Knotworking (ex: Double stimulation?)
But to make a distinction is not necessarily to set up a dichotomy.
In Australian social history the appearance of voluntary associations n
the 19th century (mostly trade union-type organisations, but also sports
and recreation, mutual-aid of various kinds, and later political parties
and groups) was a significant development, which meant people regularly
travelling long distances to stitch together the fabric of the emerging
nation. In the US, the parallel role was played, I believe, to a great
extent, also by Protestant sects, who pioneered the building of new
bonds of sociability and trust across great distances.
These New World projects constructed a new kind of civil society and the
basis for modernity. According to Hegel for example, modernity is
characterised by the eclipse of family as the chief bond and political
force in a state, by voluntary associations, such as professional
associations or regional community organisations, where people of
differing traditions construct new modern conditions of collaboration.
But of course, the family and the state both remain in place!