Structure Of Industrial Society Research Articles

Structure of industrial society in Soviet Russia in the second half of the XX century: to the problem statement

Structure of industrial society in Soviet Russia in the second half of the XX century: to the problem statement

Система освіти як середовище відтворення соціальної нерівності (за П. Бурдьє та Ж.-К. Пассроном)

Educational system is one of the main factors involved in social structure reproduction. A fundamental role of the national education system, as a tool for cultural and symbolic violence, that ensures reproduction of the social structure of industrial society, is analysed in works of Pierre Bourdieu and Jean­Claude Passeron. Reproduction of inequality in education is explained by using the theory of four types of capital (economic, cultural, social and symbolic) and the dominant role of language practices of dominant groups in schools. Scientists strive with the concept of innate abilities. They consistently defend the idea of differential distribution of abilities and other active properties between students, or rather, groups and factions of social classes according to their social origin, type of socialization, gained cultural and in particular, linguistic capital of the family. The authors of «Reproduction...» distinguish different types of inequality reproduction. So they consider inequality, that expressed in unequal preparation of the students for obtaining cultural skills and appropriation of cultural patterns, which school not only take into account in their programs, but, on the contrary, this deepens inequalities between students who come with different learning abilities. The second type is the forwarding of legitimate culture, that also has the characteristics of social inequality, because it reflects the culture of social ruling classes. The third type of reproduction is the reproduction of the school and its status in society: on the one hand to keep the status, the school must constantly prove its effectiveness in training of senior staff; on the other hand ­ its existence depends on public support and ideology; finally, teachers are interested in reproduction and therefore prepare students capable to transfer learned knowledge and skills. The authors suggest that pedagogical communication is built with preservation of social inequality: the most prepared understand more, the least prepared realize that there are things unavailable for them, so they often refuse to continue their education. Pierre Bourdieu and Jean­Claude Passeron tried to answer the question over how education is organized, what problems in society it solves, whose interests it serves and whose interests it expresses. They answer all these questions, creating a theory of education system, the main elements of which are such concepts as symbolic violence, pedagogical authority, teaching communication, educational system, school authority. For Bourdieu and Passron education by definition is symbolic violence, that each community, each class implements for its members, for own reproduction and control. In fact, the concept of cultural capital explains not only the existing inequality, but broadcasting such inequality for future generations.

阿南高専における職業指導プログラム

The career educational program of Anan College of Technology was adopted in 2006 by the Ministry of Education, Culture, Sports, Science and Technology in Japan as the Support Program for Distinctive University Education (Good Practice in Modern Educational Needs) . The original program of career education is operated for students in lower grades and the support system is provided for the recruiting activity of students in the higher grades. Students can be instilled with a sense of purpose by receiving education regarding the structure of industrial society as an early step of the curriculum.

Varieties of Transition: The East European and East German Experience

Preface. 1. The Structure of Industrial Societies: The Joint Characteristics and Shortcomings of State Socialist Societies and Democratic Capitalism. 2. Prosperity, Nation, Republic: Modes of Societal Integration and the Unique German Journey from Socialism to Capitalism. 3. Capitalism by Democratic Design? Democratic Theory Facing the Triple Transition in East Central Europe. 4. Ethnic Politics in East European Transitions. 5. Disqualification, Retribution, Restitution: Dilemmas of Justice in Post--Communist Transitions. 6. The Morality of Restitution: Reflections on Some Normative Questions Raised by the Transition to a Private Economy (with Frank Bonker). 7. A a Special Patha of Transformation? The German a Accession Territorya Compared with its East European Neighbours. 8. Economic a Hardwarea and Institutional a Softwarea in the two German Transitions to Democracy: Comparing Post--1945 West Germany with Post--1989 East Germany. 9. The Left after the Westa s Victory. Notes. References. Index.

Competition and the Structure of Industrial Society: Reply to Braithwaite

Competition and the Structure of Industrial Society: Reply to Braithwaite

Cultural continuity and the growth of West Indian religion in Britain

The change in patterns of religious adherence and ritual activity among migrants from peasant to urban industrial societies has been frequently noted by social scientists. However, tile pattern of religious adherence among West Indian migrants to Britain poses certain anomalies for the standard view of the nature and causes of such changes, going far beyond the commonly cited exception of the growth of Ras Tafari among black youth in Britain. At first sight, the change in religious adherence among West Indians following migration to Britain would seem to conform to the pattern familiar to social scientists--that migration from a peasant to an industrial society, whether within or across national boundaries, is associated with a decline in religious observance. This decline, which occurs particularly among men (Mol, 1972), may be reversed on return to the culture of origin (Christian 1972). The principal causes of this relationship between migration and religious decline have been held to be the relatively more open social structure of industrial societies--which encourages mobil i ty--and the anonymity .of urban life. Together, they tend to inhibit the development of moral communities, through which conformity to the practice of collective rituals is achieved (Hill, 1971a). Conversely, the conformity of the migrant to patterns of religious observance prevailing in the secularised host society has been seen as an aspect ofassimilation to dominant behaviour, and as a product of the migrant's perception of the host society as an amoral, individualised world in which religiously sanctioned norms of proper behaviour are suspended for the period of migration (Christian, 1972). Estimates of the extent of decline in religious observance among West Indians consequent upon migration to Britain vary greatly, probably because they are based on small-scale studies in different localities, but there seems to be no doubt that decline has occurred (Pearson, 1978, Hill, 1971a).