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The Theory of Social Pulsation


Ivo Komsic

The Theory of Social Pulsation is a new social theory elaborated from the social phenomenology and philosophy of sciences’ standpoint. It represents an innovative interpretation of social phenomena postulated as active states of social actors including individuals, social groups, and social facts (organizations, institutions, systems). As an active state of social actors, pulsation is defined by eight variables that constitute social phenomena as a whole: (a) intention, (b) reaction, (c) reflection, (d) communication, (e) institutionalization, (f) internalization, (g) structuration, and (h) innovation.

Ivo Komsic argues that social states are pulsating and within those states, social causality is transferred from one social actor to another. Social actors continuously transfer social causality from one to another, depending on the intensity of its pulsation. Balanced or unbalanced, functional or dysfunctional, consensual or imposed, a system will be classified in the presence or absence of one of these phenomena, by its greater or lesser intensity. The theory posits a new paradigm that tends to overcome the "eternal" problem in sociology—relations between individuals as social actors and social structure, that is, "social statics" and "social dynamics," the role of the great historical personalities and the "objective law of history," freedom and necessity in social action, micro and macro social levels.

The model of social communication analyzed in the book can be used as a general model of social and political communication, particularly in multiethnic and multicultural societies considering the contemporary state of affairs globally.

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Proposition IV


The social state is a pulsation of social actors of varying intensity.


The pulsation of one social actor towards another, from which social facts emerge, are not of same intensity. This is because their intensity does not have equal strength or equal moveable energy. Hegel covers all intentional phenomena in the chapter on slaves and masters in his “Phenomenology of Spirit.” It is an anthropological state that dissolves once the intentions of actors are equalized and new social facts emerge as a result of communication that bilaterally accepts the expressed validity claims—that is civil society. However, variant and unequal intensity of intention is not put out by that, it still depends on the anthropological state of each social actor, from one side and the other, as well as the nature of the established social facts. A formed civil structure of mutual recognition is assumed, but it is only formal. Communication with expressed validity claims, along with their institutionalization, does not mean that social facts are placed in the same way as the “meaningful content” of all social actors, or that they are internalized with one rather than the other. From this inequality emerge unequal intentions with unequal energy. The stronger pulsation will result in social facts that have a stronger social causality towards one group of actors as oppose to another. Rather, such so←51 | 52→cial facts will be “meaningful content” for one group to a greater degree than another—interiorized...

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