▁cultural ▁values ▁especially ▁religious ▁elements ▁( but ▁other ▁interpretation ▁of ▁the ▁term ▁" const it utive " ▁is ▁possible ). ▁ ▁Cultural ▁systems ▁have ▁an ▁independent ▁status ▁from ▁that ▁of ▁the ▁norm ative ▁and ▁orient ational ▁pattern ▁of ▁the ▁social ▁system ; ▁neither ▁system ▁cannot ▁be ▁reduced ▁to ▁the ▁other . ▁For ▁example , ▁the ▁question ▁of ▁the ▁" c ult ural ▁capital " ▁of ▁a ▁social ▁system ▁as ▁a ▁she er ▁historical ▁entity ▁( in ▁its ▁function ▁as ▁a ▁" f id u ci ary ▁system "), ▁is ▁not ▁identical ▁to ▁the ▁higher ▁cultural ▁values ▁of ▁that ▁system ; ▁that ▁is , ▁the ▁cultural ▁system ▁is ▁emb od ied ▁with ▁a ▁met astr uct ural ▁logic ▁that ▁cannot ▁be ▁reduced ▁to ▁any ▁given ▁social ▁system ▁or ▁cannot ▁be ▁viewed ▁as ▁a ▁material ist ▁( or ▁behavior al ist ) ▁dedu ction ▁from ▁the ▁" necess ities " ▁of ▁the ▁social ▁system ▁( or ▁from ▁the ▁" necess ities " ▁of ▁its ▁economy ). ▁Within ▁that ▁context , ▁culture ▁would ▁have ▁an ▁independent ▁power ▁of ▁transition , ▁not ▁only ▁as ▁factors ▁of ▁actual ▁soci oc ult ural ▁units ▁( like ▁Western ▁civil ization ) ▁but ▁also ▁how ▁original ▁cultural ▁bases ▁would ▁tend ▁to ▁" univers al ize " ▁through ▁inter pen etr ation ▁and ▁spread ▁over ▁large ▁numbers ▁of ▁social ▁systems ▁as ▁with ▁Class ical ▁Greece ▁and ▁An cient ▁Israel , ▁where ▁the ▁original ▁social ▁bases ▁had ▁died ▁but ▁the ▁cultural ▁system ▁surv ived ▁as ▁an ▁independently ▁" working " ▁cultural ▁pattern ,