权力与特权有关。在男性比女性拥有更多权力的体系中，男性享有某种程度的特权，而女性无权享有这种特权。父权制的概念一直是许多女权主义理论的核心。它试图解释许多客观措施可以观察到的按性别划分的权力和特权的分层。来自古希腊爱国者的父权制是一个权力由老年男性掌控并传承下来的社会。当现代历史学家和社会学家描述“父权制社会”时，他们意味着人们拥有权力地位并拥有更多特权：家庭部门的负责人，社会团体的领导者，工作场所的老板和政府首脑。在父权制中，男人之间也存在等级制度。在传统的父权制中，老年人对年轻一代的男人有权力。在现代父权制中，有些人凭借权威的地位拥有更多的权力（和特权），这种权力等级（和特权）被认为是可以接受的。这个词来自父亲或父亲。父亲或父亲的形象在父权制中占有权威。传统的父权制社会通常也是父系社会 – 通过男性继承权利和财产。 （例如，适用于财产和头衔的萨利克法严格遵循男性。）女权主义理论家扩大了父权制社会的定义，以描述对妇女的系统性偏见。 20世纪60年代，当第二波女权主义者审视社会时，他们确实观察了由妇女和女性领导人领导的家庭。当然，他们担心这种情况是否不常见。然而，更重要的是，社会认为妇女掌权的方式是对妇女在社会中“角色”的集体观点的例外。大多数女权主义者不是说个别男人压迫女性，而是看到女性的压迫来自于父权制社会的潜在偏见。格尔达勒纳1986年的历史经典着作“父权制的创造”追溯了父权制在第二个千禧年的发展。在中东，将性别关系置于文明历史故事的中心。她认为，在这种发展之前，男性主导地位一般不是人类社会的特征。妇女是维护人类社会和社区的关键，但除少数例外情况外，男性掌握着社会和法律权力。妇女可以通过将她的生育能力限制在一个男人身上来获得父权制的一些地位和特权，这样他就可以依靠她的孩子成为他的孩子。通过支持父权制 – 一个男人统治女人的社会组织 – 在历史发展中，而不是在自然界，人性或生物学中，她也为改变打开了大门。如果父权制是由文化创造的，它可以被新文化所颠覆。她的理论的一部分贯穿于另一卷“女权主义意识的创造”中，女性并没有意识到他们是从属的（并且可能是其他的），直到这种意识开始慢慢地出现，从中世纪的欧洲开始。
英国伦敦政治经济学院社会学论文代写：父权制社会
Power is related to privilege. In systems where men have more power than women, men enjoy a certain degree of privilege, and women are not entitled to such privileges. The concept of patriarchy has always been at the heart of many feminist theories. It attempts to explain the stratification of power and privilege that can be observed by many objective measures. The patriarchal system from the ancient Greek patriots is a society in which power is controlled and passed down by older men. When modern historians and sociologists describe “patriarchal society,” they mean that people have power and have more privileges: the head of the family department, the leader of the social group, the boss of the workplace, and the head of government. In patriarchy, there is also a hierarchy between men. In the traditional patriarchal system, the elderly have power over the younger generation of men. In modern patriarchy, some people have more power (and privileges) by virtue of authority, and such power levels (and privileges) are considered acceptable. The word comes from the father or father. The image of father or father occupies authority in patriarchy. The traditional patriarchal society is usually also a patriarchal society – inheriting rights and property through men. (For example, the Salic law applicable to property and title strictly follows men.) Feminist theorists have broadened the definition of patriarchal society to describe systematic prejudice against women. In the 1960s, when the second wave of feminists examined society, they did observe families led by women and women leaders. Of course, they are worried about whether this situation is uncommon. More importantly, however, society believes that women’s way of taking power is an exception to the collective view of women’s “role” in society. Most feminists do not say that individual men oppress women, but that women’s oppression comes from the potential bias of patriarchal society. Gerardena’s 1986 historical classic “The Creation of Patriarchy” traces the development of patriarchy in the second millennium. In the Middle East, gender relations are placed at the center of the history of civilization. She believes that before this development, male dominance is generally not a feature of human society. Women are the key to upholding human society and communities, but with a few exceptions, men hold social and legal power. A woman can gain some of the status and privileges of patriarchy by limiting her fertility to a man so that he can rely on her child to be his child. By supporting patriarchy – a social organization in which men rule women – in historical development, not in nature, humanity or biology, she also opened the door to change. If patriarchy is created by culture, it can be subverted by new culture. Part of her theory runs through another volume, “Creation of Feminist Consciousness,” in which women do not realize that they are subordinate (and possibly others) until such consciousness begins to appear slowly, from medieval Europe. Start