Parsons

In sociology, and ethnomethodology, in particular, the idea that routines are effortful accomplishments was a reaction to the Parsonian tendency to view social agents as judgmental dopes whose behavior was predetermined by social structure (Heritage, 1984).

Students are introduced, for example, to a number of theories or perspectives in the autumn term, say functionalism or Parsonian theory, only to be told that they are dangerous and dying, if not dead.

This view also runs against Parsonian theory, which portrays lawyers as mediators between the state and private business.

The mid-century Parsonian model also assumed the conventional heterosexual nuclear family to be the bedrock of society and functional to the individuals in it--women's "emotional" role and' men's "instrumental" role optimal for socializing children and meeting the psychological needs of adults (Parsons and Bales 1955).

Kunelius, Risto; Reunanen, Esa: Media in political power: a Parsonian view on the differentiated mediatization of Finnish decision makers.

First and negatively, he avoided becoming caught up in debates over Parsonian functionalism.

The notion of integration, on the other hand, at least for the followers of the Durkheimian and Parsonian theory (Durkheim, 1933; Parsons, 1968), refers to the interpenetration and interdependence of the previously divided social subsystems.

This book sounds faintly Parsonian as it is focused around the theory of individualization--that traditional social relationships, bonds and belief systems that used to determine people's lives have been losing more of their meaning, opening up new options for individuals to shape their own lives.

This line of research not only continues in the Parsonian tradition but also shows much promise for developing interventions to assist a subset of the population to achieve their academic and vocational promise.

And even if one does not subscribe to the argument that there are no economic ends, and net income is seen as a particular economic end of market exchange, this end can reflect no more than Weberian ideal interests, including religious grace, ethic, traditions, or emotions, as well as power and status, Veblenian prestige considerations, Pareto residues and derivations, Dukheimian morality and Parsonian normative conformity, Marxian class and other social conflicts, and so forth.