The mythological concept of the power

The French political scientist L.Djugi in «a constitutional law Course», proving law of division of a society on "correcting" and "operated", "strong" and "weak", defended idea of a natural origin of the power. The power it connected possession with the physical, moral, religious, intellectual and economic superiority of one people over others. Being more strongly the fellow tribesmen, the first imposed the second the will and reached the desirable purposes. Finally they also became a class of governors. Thus, natural division of people into "strong" and "weak" has caused their right to the power. However for giving of legality (legitimacy), to the imperious claims "strong" used myths about divine character of the power and about «a public will», the power embodied in institutes. Greatness of the power was supported, on L. Дюги, at the expense of prevalence in collective memory of these two myths peculiar to two various stages of evolution of a human society. In traditional societies the person of the governor was idolised: it appeared either the descendant of a deity, or a deity. In premodern and modern societies the myth about «a public will» which should submit to "an individual will» "strongest" was used.

However process of occurrence of "correcting" and "operated" does not open the power nature. Understanding it, L.Djugi has noticed that it is impossible to explain, why there is a right of the public power and than it justifies. He believed that of a power origin two equal in rights and equally indemonstrable hypotheses can be put forward: it is possible to consider the power established or God, or people. For a power establishment presence of belief of individuals in real existence of the public power, and with another - presence of material possibility in the given group for some individuals named correcting, of the own free will to apply force is necessary, on the one hand.

The sociological approach to policy definition focuses on power researches in a context of social conditions of its occurrence and functioning taking into account values dominating in a society, traditions, preferences. However the nature of imperious interaction is treated by supporters of the given approach ambiguously.

The Structurally functional concept of the power

Within the limits of the structurally functional analysis which founder T.Parsons is considered, the power is considered as the relation of unequal subjects, whose behaviour is caused by roles carried out by them (for example, a role operating or operated). Thus it is supposed that the social role defines style (type, character, the maintenance) the behaviour expected from the person corresponding to position occupied with it in a society (status).

The similar treatment of the power follows from the general theory of action. T.Parsons considered a society as structurally dismembered integrity (system) in which each element carries out certain functions for maintenance of its viability. Integration of various elements of system is carried out by means of social action. Therefore T.Parsons's concept often name the theory of social action. The last includes reaction of the subject (the person, group, the organisation) on set of the signals arriving as from natural objects (the biological human nature, surrounding environment, a climate etc.) And from social, that is from other people, groups etc. These signals and the values given to subjects, induce the subject to enter relations with other subjects. The orientation of actions of the individual or group are caused by rules dominating in a society, norms and values. Following a functional principle of activity, the power, on T.Parsons, carries out a number жизнеобеспечивающих functions: orders to subjects to carry out the duties imposed on them by the purposes of a society, and will mobilise its resources for achievement of overall aims.