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A review of the main theoretical approaches to the study of social movements in Western societies. The predominant models of the 1960s were the theories of collective behavior and mass society as conceptualized by Erich FROMM, U. Kornhauser, Herbert Blumer, S. M. Lipset, etc, which assume the empirical framework of a democratic society based on the consensus of various group inter-ests, but also the instability of primary social groups and social isolation of individuals. Criticisms directed toward these theories are discussed. Resource mobilization theory emerged in the 1970s, conceptualized by I. McCarthy, M. Zald, A. Oberschall, etc, and assuming that social movements are based on existing institutions that facilitate social change. Social organization for change adopts the goals of the institutions of the dominant culture, but attributes different values to them and seeks different means for their implementation. Both external (level of legal state development, financial and social potential) and internal (groups involved, time spent on organization, money) factors determine the success of social movements. Western social movments of the 1980s are characterized by larger groups with varied interests, reflecting the globalization of the society itself, and calling for new structural theoretical models.
El perfume
(1990)
>父<,如果不作狭义的理解,即不将其看作某种具体的个人而将其看作一种文化概念,它大致可有三种含义:一是相对自然,指文化。在谈到父爱与母爱的特征时,弗洛姆曾说,母亲是我们出生的地方,是自然、土地和海洋。>父亲不代表自然界,他却代表着人类生存的另一支柱,代表思想的世界,法律和秩序的世界,原则的世界,游历和冒险的世界。父亲是教育孩子并指引他步入世界之路的人。<母养父教,中国和西方都如此。二是指传统,相对于儿童自己指上一代人和上一代人的文化。这里的>父<指的是父辈(不一定就是父亲)及父辈的文化。三是指某种特殊的文化类型或文化的某些特殊方面。同是文化、传统,对下一代的态度不完全一样。有的文化强调儿童的自然成长,重视人的个性的自由发展,人