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social change because it demonstrates how the elimination of one basic functionalist premise and the substitution of another permits Ogburn to generate a principle of social tensions or contradictions that isn’t totally faraway from Marx’s theory of contradictions, which, although derived from a unique set of first premises, additionally includes the notion of accelerating discrepancy and the connection between material and institutional forces. At the same time Ogburn retained the functionalist view that society is bounded. Although he acknowledged the worldwide diffusion of know-how, the dominant thrust of his concept is on the interior consequences of change and social stability in societies. The development toward a homogenization of technocultural and sociocultural patterns is much more hanging, a development that persists in both official and unofficial varieties. Some may argue that in the midst of the gradual enlargement of homogeneity all through world society, there was an increasing of cultural heterogeneity as nicely, that’s, the mixture of the diffusing fashionable elements with the remaining traditional elements in each society creates new and specific sociocultural patterns and life-kinds. This heterogeneity,

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