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legitimation and operates in terms of its naked self-interest alone.” But Parsons’s efforts to avoid the implications of his insight into the importance of struggle are inappropriate. Of course domination through conquest isn’t differentiation; of course these conquerors usually are not a part of domestic society but a foreign group; after all this conquering group will in some unspecified time in the future want religious legitimation itself. None of this, however, denies the crucial incontrovertible fact that the transition towards a extra advanced society is usually the results of struggle. Because Marx appears, at least in part, to offer the solution to Durkheim’s drawback, his theory of change has had broad appeal. In times of great conflict and anxiousness, it supplies a coherent interpretation of events. It has also clearly recognized a number of the most particular and obvious features of up to date social life. That there is capitalism and sophistication conflict can’t be denied. It can also be clear that the redistribution of property continues to preoccupy capitalist welfare states, and that the twentieth century has been transformed by a sequence of communist revolutions Despite its mental power, however, Marxist change principle has, in my opinion, been refuted time and time once more, indeed first and

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