 जेर लेरनर्स, welcome to the LMS program introduced by Krishnakanta Hendik State Open University. In this video, we will discuss the unit 5 of the paper, Sociological Theories, meant for the BA 2nd Semester Learners. Namaskar, Krishnakanta Hondikoi Rajjik Mukta Bishav Vidyalar, इं उन उस तान्तिलोए अपनालोग होकोलोगे स्वागताम जनाए स्वो. आजी हमी BA 2nd Semester बाभे निर्दारन करया, हमास्ताप्तिक तोक्तर पास नम्वर अद्यातीर भी होगे आलुसना करीम. After going through this unit, you will be able to understand some of the basic concepts forwarded by email-darkhyam like social fact, social solidarity, and division of labour. इं अद्याती अद्यान करी, आमी email-darkhyam में आप बर होगा, के दब वर हमास्ताप्तिक अबडारनर भी होगे आलुसना करीम, जेने हमाजिक तोक्ताप श्रम्वर भी भाजन आरु हमाजिक होगे अद्याती. But first of all, let us try to understand who was email-darkhyam. Email-darkhyam was a French sociologist and he was influenced by the works of various scholars like Sa Simmon, Augaskarth and Rousseau. And email-darkhyam was influenced by the structural functionalist perspective. Now, what is the structural functionalist paradigm? According to the structural functionalist paradigm, a society can be compared to an organism. Just as an organism has various parts and each part is dependent on each other, similarly a society also contains or comprises of different parts and each part is dependent on each other. But if email-darkhyam is related to different parts, then we can understand each other by email-darkhyam. Email-darkhyam is a French sociologist and he was influenced by the works of various scholars such as Rousseau, Sa Simmon, Augaskarth and Rousseau. And according to the structuralist paradigm, he was influenced by the works of various scholars Now, let us try to understand the subject matter of sociology. According to email-darkhyam, the subject matter of sociology is social facts. But what are social facts? Email-darkhyam is a French sociologist and he was influenced by the works of various scholars. But what is our culture? According to email-darkhyam, a social fact is a thing that is external and independent of the individual and it exercises constraint upon the individual. For example, marriage is a social fact because the institution of marriage is independent of our social existence. Whether we like or do not like, the institution of marriage continues to exist over years. It has attained this status due to the social acceptance it has received over the years. Again, one has to face constraint if one tries to go against this institution. These are the types of character and proof known because our social existence is dependent upon the individual. It is really fundamental to have goodbye to these. After marriage, she or a secretary of her job glossy, married, although a few of them just haven't committed a right. However,marriage, or ugly men will of different kind will suffer due to some such characters stuck.краї� Memorial so di screen인 Now let us try to discuss the rules of observing social fact .while studying any social fact, one needs to observe it objectively & without any miles & miles For example, if a natural scientist studies a stone or the ozone layer, he or she will try to understand by understanding or mentioning the scientific or the natural properties of the stone or the ozone layer. Similarly, a social scientist, while studying a social phenomenon, needs to undertake such an attitude. For example, if a natural scientist studies a stone or the ozone layer, he or she will try to understand by understanding the natural properties of the stone or the ozone layer. For example, if a natural scientist studies a stone or the ozone layer, he or she will try to understand by understanding the natural properties of the stone or the ozone layer. Now let us try to discuss the rules of explaining the social facts. While explaining the social facts, a researcher must explain the causes or the factors that led to the evolution of a particular social phenomenon. He or she must also take into consideration the function of that social fact in the present society. For example, let us take the context of marriage. If a researcher is trying to understand the marriage practices, he or she must first explain the causes that led to the emergence of marriage practices. Also, the researcher needs to explain the function of marriage in a particular society. If a person is trying to understand the function of marriage practices, he or she must first explain the causes that led to the emergence of marriage practices. Now let us try to discuss the types of social fact. According to Imail Durkheim, there are two types of social facts. One is normal social fact and another is pathological social fact. If a social fact occurs naturally in all the societies, then it is known as normal social fact. For example, crime. Crime is something that can be found in every society. In that context, it can be said as a normal social fact. But when the rate of crime suddenly increases, then it is said to be a pathological social fact. According to Imail Durkheim, there are two types of social facts. A normal social fact and a pathological social fact. In that context, if a social fact occurs naturally in all the societies, then it is known as normal social fact. That is not possible. But if a social fact occurs naturally in all the societies, then it is known as normal social fact. Another important concept forwarded by Imail Durkheim was social solidarity. Imail Durkheim tried to understand societies on the basis of the kind of solidarity that each society experienced. According to Imail Durkheim, there are two types of social solidarity. One is mechanical social solidarity and another is organic social solidarity. According to Imail Durkheim, in primitive societies, all people were engaged in similar kinds of work. For example, all the people will work in agriculture, they will make their house themselves and all other activities are done by them similarly. In those societies, people share similar kind of attitudes, beliefs and values. In such societies, any kind of deviation was not accepted. And therefore, the law in such societies were restrictive in nature. And the solidarity experienced by such society was mechanical in nature. But as population increased, people could no longer engage in similar kinds of work. Therefore, it led to division of labour. Different kinds of people were engaged in different kinds of work. For example, in modern societies, we can see that there are some people who are engaged in agriculture, different people are engaged in making clothes, different kinds of people are engaged in teaching, etc. In such societies, people are dependent on each other, but they may not share similar values and beliefs. In such societies, the law tries to improve the behaviour of the individuals. And therefore, the law is restitutive in nature. And in such societies, people experience organic solidarity. In Imail Durkheim, we can see that there are some people who are engaged in similar kinds of work. In Imail Durkheim, we can see that there are some people who are engaged in similar kinds of work. And therefore, the law is restitutive in nature. And therefore, the law is restitutive in nature. Therefore, the law in such societies was generally restricted in the society without using shifting standards or restrictions. And therefore, the law is restitutive in nature. contempl no doubt the contribution of immal Dokim towards sociology is comment but some of his works were criticized by many sociologists for example according to many sociologists the society and the social phenomenon are very complex and all the social phenomenon cannot be understood only through objectivity according to max Weber it is always important to understand the subjective point of view of the actors to understand the complex phenomenon another important criticism faced by imail lurkheim was that many sociologists had pointed that one social phenomenon may not be the result of only one cause or one effective cause and it may be triggered by many causes jodyu hommas dr. khetrot khymer abadhan ullik honyo te o khetbur dihal hommalusonar honmukhin hoisil jene bohu an hommas tattike koi se jay kethieba hommajar jotilata hommu akol bostun isthatara dara bujibapara na jay lagote jikunu hommajik porighotonar akol etakarok na hopare aru yar lagote ami i adhyatir hamarni marisu dhanyabad