the organisational structure is a secondary thing. Things are made with the help of a certain way because institutionalised norms or rules offer the course of an action in the explicit or implicit form. Legality of specific institutions, including all models of behaviour can be separated from its practical and relative usefulness. Some people can be pragmatics all the time, most people are pragmatists from time to time, but they cannot be pragmatics at all times. Usually, pragmatic direction can exist only because they are embedded in environment with a small number of institutions.
第二类理论是制度理论。制度是相对稳定的，在社会结构或社会互动网络中是典型的例子或模式。在制度理论中，组织结构的有用性是次要的。事物是在某种方式的帮助下产生的，因为制度化的规范或规则以明示或暗示的形式提供了行动的过程。特定制度的合法性，包括所有行为模式，可以与其实际和相对有用性分开。有些人可以一直是语用主义者，大多数人有时是实用主义者，但他们不可能一直是语用学者。通常，务实方向之所以存在，是因为它们嵌入了少数机构的环境中。
The third direction is the cultural studies theory. It appeals to values, preferences, significant symbols and mental programs in the broad sense. This is a programming on a level of the individual’s consciousness, which has a sense. In this approach, the utility also is secondary, but it suddenly appears as a function of the mentioned preferences and values. Cultural studies focuses on the fact that the utilities vary depending on the class of factors and that these classes differ depending on differences in the socialisation process. Supporters of this theory are also inclined to the fact that the institutions are units, which add up to the individual mental programs. Despite the fact that this, in principle, does not contradict the concepts of utility and institutionalisation, the proponents of the culturological theory repeated again and again about their relative importance in terms of culture. Different people behave differently in the same organisational environment. A man always has freedom to choose behaviour patterns: to accept or not to accept the organisational forms and norms of behaviour. The specialists describe four models of organisational behaviour.
第三个方向是文化研究理论。它吸引了价值观、偏好、重要符号和广义的心理程序。这是一个在个人意识层面上的编程，这是有意义的。在这种方法中，效用也是次要的，但它突然出现为上述偏好和值的函数。文化研究关注的事实是，效用因因素类别而异，而这些类别因社会化过程中的差异而不同。这一理论的支持者也倾向于这样一个事实，即机构是单位，它们加起来就是个人的心理计划。尽管原则上这与效用和制度化的概念并不矛盾，但文化学理论的支持者一再重申它们在文化方面的相对重要性。不同的人在相同的组织环境中表现不同。一个人总是有选择行为模式的自由：接受或不接受组织形式和行为规范。专家们描述了四种组织行为模式。
The first model of organisational behaviour is a devoted and disciplined member of the organisation. He fully accepts all the organisational values and norms of behaviour. In this case a man tries to behave in a way that his actions do not contradict with the interests of the organisation. He sincerely tries to be disciplined, to carry out his duties in accordance with accepted norms of the organisation and behaviour patterns. Therefore, the results of his actions largely depend on his personal capacities and abilities and how correctly determine the content of his role and functions in the organisation.
组织行为的第一种模式是组织中忠诚且有纪律的成员。他完全接受所有的组织价值观和行为规范。在这种情况下，一个人试图以一种不违背组织利益的方式行事。他真诚地努力遵守纪律，按照公认的组织规范和行为模式履行职责。因此，他的行动结果在很大程度上取决于他的个人能力和能力，以及如何正确地确定他在组织中的角色和职能。
The second model of organisational behaviour is a timeserver. A person does not accept values of the organisation, but tries to behave completely following the norms and behaviour patterns of the organisation. Such a person could be described as a timeserver. He does everything right and by the rules, but it should not be considered a reliable member of the organisation, as though he is a good and executive employee, however, he can leave the organisation at any time or make the steps, which can contrary to the interests of the organisation, but correspond with his own interests. For example, a person can easily leave the firm, as soon as he will be offered better conditions. The timeservers are the most common type of behaviour among the staff of any organisation.
第二种组织行为模式是时间服务器。一个人不接受组织的价值观，而是试图完全遵循组织的规范和行为模式。这样的人可以被描述为时间服务器。他做每件事都是正确的，遵守规则，但不应被视为组织的可靠成员，就好像他是一名优秀的执行员工一样。然而，他可以随时离开组织或采取措施，这可能违背组织的利益，但符合他自己的利益。例如，一个人可以很容易地离开公司，只要他能得到更好的条件。时间服务器是任何组织的员
