samfund karakteriseret ved

det moderne (industrielle) og det hyperkomplekse (post-industrielle) samfund.2 Denne

skelnen er baseret på de strukturforandringer, der har præget perioderne; mens det traditionelle sam-
fund byggede på en differentiering mellem høj og lav, hvor det religiøse system var øverste klasse i

rangordningen, er det moderne samfund karakteriseret ved en funktionel differentiering. Med Qvor-
trups ord skiller funktionssystemerne sig ud og bliver selvstændige med hver sin funktion; viden-
skabssystemet og kunstsystemet frigør sig fra den religiøse dominans, det politiske system begrundes

magtteoretisk, det økonomiske system selvstændiggør sig osv. (Qvortrup, 2001, p.54). I løbet af det 20.

århundrede bliver disse systemer præget af en større kompleksitet: Videnskaben mister sin selvsik-
kerhed og tematiserer sit eget sandhedsbegreb, kunsten udfordrer skønhedsbegrebet, samfundets

forestilling om fremskridt og udvikling er ikke længere entydig, den moralske skelnen mellem godt og
ondt kommer i tvivl om sine egne kriterier – systemerne iagttager ikke længere kun deres omverden,
de iagttager også kriterierne for deres iagttagelser og derfor bliver de hyperkomplekse (Op.cit. p.55).

For en nærmere konkretisering af hvordan det hyperkomplekse manifesterer sig, kan man eksempel-
vis se på kunsten i dag. Her repræsenteres hyperkompleksiteten ved at stille spørgsmål til det, vi ken-
der; som billedet af kunstneren Stelarcs egen arm på specialets forside illustrerer, er en krop ikke læn-
gere bare en krop. Stelarc insisterer på, at der ikke findes faste enheder og opdelinger som eksempel-
vis mellem krop og sjæl – når vi siger krop, siger vi også tanke, og Stelarc vil med sin kropsmanipulati-
on Internet Ear have os til at nytænke funktioner som handling, sansning, tanke og følelse (Sønder-
gaard, M., 2010). Kunsten kan selvfølgelig være et ekstremt kommunikationsmiddel til at illustrere en

erkendelsesteoretisk opfattelse af samfundet, men Stelarcs pointe er den samme som Qvortrups: Nem-
lig at vi i vores hyperkomplekse samfund gentænker krop, bevidsthed, teknologi, kunst, viden, læring

osv. Der er åbnet op for nye erkendelser, og det betyder, at verden ikke kan repræsenteres gennem et
singulært princip; kunstens rolle er eksempelvis at skabe mulige perspektiver, som iagttagerne så selv
kan bruge til at skabe deres egne realiseringer med (Qvortrup, 2000, p.136-137). Qvortrup opererer
med tre semantiske korrelater til at forklare de tre samfundsfasers såkaldte fortolkningsmatrice – det
er begreberne deocentrisme, antropocentrisme og polycentrisme. Det traditionelle samfund betragtede

sig selv ud fra forudsætningen om, at Gud og det guddommelige var samfundets centrum (deocentris-
me), i det moderne samfund er det alment menneskelige i centrum – samfundet er skabt og styres af

mennesket og ikke af Gud eller guddommelige magthavere (antropocentrismen) og i det hypermoder-
ne samfund revideres de erkendelsesteoretiske grundlag og opfattelsen af, at der eksisterer én uaf-
hængig og overordnet optik (Gud eller mennesket) er blevet draget i tvivl (Op.cit. p.22).

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