Editing Structural functionalism (section)

==Criticisms==
{{Main|Conflict theories|Critical theory|l1=Conflict theory}}
In the 1960s, functionalism was criticized for being unable to account for social change, or for structural contradictions and conflict (and thus was often called "[[consensus theory]]").<ref>{{Cite book|url=http://subedi.orgfree.com/docs/Structural_Functionalism.pdf|title=STRUCTURAL FUNCTIONAL PERSPECTIVE IN SOCIOLOGY|last=Subedi|first=Devi Prasad|publisher=TU Nepal}}</ref> Also, it ignores inequalities including race, gender, class, which cause tension and conflict. The refutation of the second criticism of functionalism, that it is static and has no concept of change, has already been articulated above, concluding that while Parsons' theory allows for change, it is an orderly process of change [Parsons, 1961:38], a moving equilibrium. Therefore, referring to Parsons' theory of society as static is inaccurate. It is true that it does place emphasis on equilibrium and the maintenance or quick return to social order, but this is a product of the time in which Parsons was writing (post-World War II, and the start of the cold war). Society was in upheaval and fear abounded. At the time social order was crucial, and this is reflected in Parsons' tendency to promote equilibrium and social order rather than social change.

Furthermore, Durkheim favoured a radical form of [[guild socialism]] along with functionalist explanations. Also, [[Marxism]], while acknowledging social contradictions, still uses functionalist explanations. Parsons' evolutionary theory describes the differentiation and reintegration systems and subsystems and thus at least temporary conflict before reintegration (''[[Ibid.|ibid]]''). "The fact that functional analysis can be seen by some as inherently conservative and by others as inherently radical suggests that it may be ''inherently'' neither one nor the other."<ref>{{Cite book|title=Social theory and social structure|last=Merton|first=Robert King|year=1968|isbn=978-0029211304|edition= 1968 enlarged|location=New York|oclc=253949}}</ref>

Stronger criticisms include the [[epistemology|epistemological]] argument that functionalism is [[tautology (logic)|tautologous]], that is, it attempts to account for the development of social institutions solely through recourse to the effects that are attributed to them, and thereby explains the two circularly. However, Parsons drew directly on many of Durkheim's concepts in creating his theory. Certainly Durkheim was one of the first theorists to explain a phenomenon with reference to the function it served for society. He said, "the determination of function is…necessary for the complete explanation of the phenomena."<ref name=":3">{{Cite book|title=Masters of sociological thought : ideas in historical and social context|last=Coser|first=Lewis A.|year=1977|isbn=978-1577663072|edition= 2nd|location=Long Grove, Illinois|oclc=53480377}}</ref> However Durkheim made a clear distinction between historical and functional analysis, saying, "When ... the explanation of a social phenomenon is undertaken, we must seek separately the efficient cause which produces it and the function it fulfills."<ref name=":3" /> If Durkheim made this distinction, then it is unlikely that Parsons did not. 

However Merton does explicitly state that functional analysis does not seek to explain why the action happened in the first instance, but why it continues or is reproduced. By this particular logic, it can be argued that functionalists do not necessarily explain the original cause of a phenomenon with reference to its effect. Yet the logic stated in reverse, that social phenomena are (re)produced because they serve ends, is unoriginal to functionalist thought. Thus functionalism is either undefinable or it can be defined by the teleological arguments which functionalist theorists normatively produced before Merton.

Another criticism describes the [[ontological]] argument that society cannot have "needs" as a human being does, and even if society does have needs they need not be met. [[Anthony Giddens]] argues that functionalist explanations may all be rewritten as historical accounts of individual human actions and consequences (see [[Structuration]]).

A further criticism directed at functionalism is that it contains no sense of [[Agency (philosophy)|agency]], that individuals are seen as puppets, acting as their role requires. Yet Holmwood states that the most sophisticated forms of functionalism are based on "a highly developed concept of action,"<ref name=":0" /> and as was explained above, Parsons took as his starting point the individual and their actions. His theory did not however articulate how these actors exercise their agency in opposition to the socialization and inculcation of accepted norms. As has been shown above, Merton addressed this limitation through his concept of deviance, and so it can be seen that functionalism allows for agency. It cannot, however, explain why individuals choose to accept or reject the accepted norms, why and in what circumstances they choose to exercise their agency, and this does remain a considerable limitation of the theory.

Further criticisms have been levelled at functionalism by proponents of other social theories, particularly [[conflict theory|conflict theorists]], [[Marxists]], [[feminists]] and [[postmodernists]]. Conflict theorists criticized functionalism's concept of systems as giving far too much weight to integration and consensus, and neglecting independence and conflict.<ref name=":0" /> Lockwood, in line with conflict theory, suggested that Parsons' theory missed the concept of system contradiction. He did not account for those parts of the system that might have tendencies to mal-integration.<ref name=":0" /> According to Lockwood, it was these tendencies that come to the surface as opposition and conflict among actors. However Parsons thought that the issues of conflict and cooperation were very much intertwined and sought to account for both in his model.<ref name=":0" /> In this however he was limited by his analysis of an ‘ideal type' of society which was characterized by consensus. Merton, through his critique of functional unity, introduced into functionalism an explicit analysis of tension and conflict. Yet Merton's functionalist explanations of social phenomena continued to rest on the idea that society is primarily co-operative rather than conflicted, which differentiates Merton from conflict theorists.

Marxism, which was revived soon after the emergence of conflict theory, criticized professional sociology (functionalism and conflict theory alike) for being partisan to advanced welfare capitalism.<ref name=":0" /> Gouldner thought that Parsons' theory specifically was an expression of the dominant interests of welfare capitalism, that it justified institutions with reference to the function they fulfill for society.<ref name=":0" /> It may be that Parsons' work implied or articulated that certain institutions were necessary to fulfill the functional prerequisites of society, but whether or not this is the case, Merton explicitly states that institutions are not indispensable and that there are functional alternatives. That he does not identify any alternatives to the current institutions does reflect a conservative bias, which as has been stated before is a product of the specific time that he was writing in.

As functionalism's prominence was ending, feminism was on the rise, and it attempted a radical criticism of functionalism. It believed that functionalism neglected the suppression of women within the family structure. Holmwood<ref name=":0" /> shows, however, that Parsons did in fact describe the situations where tensions and conflict existed or were about to take place, even if he did not articulate those conflicts. Some feminists agree, suggesting that Parsons provided accurate descriptions of these situations.<ref name=":0" /> On the other hand, Parsons recognized that he had oversimplified his functional analysis of women in relation to work and the family, and focused on the positive functions of the family for society and not on its dysfunctions for women. Merton, too, although addressing situations where function and dysfunction occurred simultaneously, lacked a "feminist sensibility".<ref name=":0" />

Postmodernism, as a theory, is critical of claims of [[Objectivity (philosophy)|objectivity]]. Therefore, the idea of [[grand theory]] and [[grand narrative]] that can explain society in all its forms is treated with skepticism. This critique focuses on exposing the danger that grand theory can pose when not seen as a limited perspective, as one way of understanding society.{{citation needed|date=October 2021}}

[[Jeffrey Alexander]] (1985) sees functionalism as a broad school rather than a specific method or system, such as Parsons, who is capable of taking equilibrium (stability) as a reference-point rather than assumption and treats structural differentiation as a major form of social change. The name 'functionalism' implies a difference of method or interpretation that does not exist.<ref>{{Cite journal|last=Davis|first=Kingsley|date=1959|title=The Myth of Functional Analysis as a Special Method in Sociology and Anthropology|journal=American Sociological Review|volume=24|issue=6|pages=757–772|doi=10.2307/2088563|jstor=2088563}}</ref> This removes the determinism criticized above. Cohen argues that rather than needs a society has dispositional facts: features of the social environment that support the existence of particular social institutions but do not cause them.