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Human culture develops as a means for man to control his environment. Primitive cultures rely to a large extent on magical means. The whimiscal and incalculable forces which govern nature are personified, and rituals are developed which are intended to control the actions of the gods. Such cultures tend to be fatalistic. The magical controls are limited and uncertain. One must endure and accept what comes.As culture develops, men turn increasingly to rational control of the environment. Technology arises, and, what is more fundamental, attitudes arise which enable the progressive development and utilization of technological resources. In our culture, full rational control over the environment appears not far from accomplishment.As the forces of nature give way to the development of culture, however, it becomes evident that the culture itself exhibits "forces" or "laws of development" which seem themselves to be beyond control. It has become a commonplace to say that while man has established rational control over nature, he has not done so over his culture, and that this is the next and imperative task. What is too commonly overlooked is the radically different nature of the second problem.It is through culture that rational control of nature is possible. By analogy, it would seem that culture itself must supply the resources to control itself: that is, that rational control over culture must in some sense be reflexive. This raises a set of problems that, even after two thousand years, have not as yet been thought through. The methods and techniques used to control nature may have to be profoundly transformed before they can be used to subject culture to rational control—indeed, the very meaning of the term "rational control" is called into question.

Addressing an issue of central concern in social life, this authoritative book examines how having or lacking power influences the way individuals and groups think, feel, and act. Leading international experts comprehensively review classic and contemporary research with an eye toward bridging gaps across theories and levels of analysis. Compelling topics include the evolutionary bases of power; its effects on physiological processes, cognitive abilities, and health; what sorts of people are given power; when, how, and whom power corrupts; and power dynamics in gender, social class, and ethnic.

• Summary: This article reviews the existing literature on power within a social work context and extends the analysis to broader sociological understandings through which to rethink the ways in which social work professionals understand and work with power within everyday practice. • Findings: The review argues that prevailing dichotomies, which feature so centrally in theoretical conceptualisations of power, offering binary positions of power as 'good or bad', 'positive or negative' and 'productive or limiting' are limiting in themselves. It is argued that power must also be recognised as a construct which operates in a synchronous way; whereby it can impact in limiting and productive ways at the same time. • Applications: To support this position, the Power-informed Practice (PiP) framework, which recognises power at the individual, professional and structural levels is offered. The utility of the framework in providing a clearer understanding of power is then presented in relation to working with children who have experienced abuse. As a tool, the framework enables social workers to structure their analysis of power within all areas of contemporary social work practice, in order to promote and support processes of empowerment.