American sociologist Robert Merton is the creator of the neofunctionalist approach. He redefined the postulates of functional analysis in relation to earlier functionalist theories. He accepts the definition of function given by the anthropologist Radcliffe-Brown, where the function is defined as the role that an activity has in maintaining the structural continuity of society as a whole. In that sense, the function refers to the objective consequences that a phenomenon has in society, and not to the subjective dispositions that people have towards it. Similarly, the focus should be on the objective consequences of an activity, and not on the subjective personal motives of individuals to participate in that activity.

Merton believes that in classical Radcliffe-Brown functionalism, every social activity or cultural unit fulfills a certain function, and therefore every unit is necessary in order to maintain the functional unity of the whole. Another feature of earlier functionalism is that it believes that all parts of the social system act harmoniously enough to avoid any long-lasting conflicts. The third feature is that the whole system and all its parts are functional (produce positive effects) for each member of society. Merton, on the other hand, believes that the degree of functional integration changes over time in the same society, just as there is a difference between different societies. Thus he argues that: " But not all societies have that high degree of integration in which every culturally standardized activity or belief is functional for the society as a whole and uniformly functional for the people living in it." (Merton, 1967).

Some features of the system may be functional for some groups and non-functional for others. He gives an example of a religion which, in addition to positive functions as it gives common values ​​and goals, can also produce negative consequences - religious conflicts and conflicts between religious and non-religious people. Similarly, Merton believes that it is wrong to claim that every phenomenon in society must have a positive function in the integration of society, or, otherwise, it will not survive. Some phenomena, throughout history, have had a positive function that they have lost over time.

Merton proposes the adoption of the assumption of a "net balance of functional consequences", that is, a phenomenon must, at least, strike a balance between positive and negative consequences. Merton also introduces a difference between the assumption of the existence of functional preconditions for the survival of every society and the assumption that every phenomenon in society has some vital and necessary function for the survival of society. Merton believes that only the first assumption is correct, but he also believes that the same functional precondition can be fulfilled by different phenomena, so he introduces the concept of "functional alternatives", which can be replaced with alternative concepts of "functional equivalents" and "functional substitutes". In that sense, a phenomenon that has some positive function can be replaced with another, which will give the same or even better positive effects. In addition, some phenomena may be irrelevant to the functioning of the system.

Merton introduced the distinction between "manifest" and "latent" functions in sociology and functionalist theory. Manifest functions are those that are consciously recognized by the participants and have adaptive consequences. Latent functions are neither recognized nor intended by participants. Latent functions can be positive, negative, or irrelevant. The study of dysfunctions and disequilibrium enables functional analysis to investigate both the dynamic aspect of social systems as well as social conflicts. The corrections that Merton introduces in functional analysis, in his opinion, can free functional analysis from accusations that such analysis supports the ideas of conservative and reactionary ideologies.

American sociologist Jeffrey Alexander became famous for his book Neofunctionalism (1985). He believes that functionalism should not be viewed as a monolithic theory, but more as a school of thought, similar to Marxism. Alexander advocates his multidimensional approach as a solution to the problem of social order. He believes that individuals, in society, rationally adjust their actions to real external circumstances, as well as their subjective values ​​and goals. Alexander's neo-functionalism rejects monocausal determinism and pays equal attention to both order and changes in society. Integration, in his opinion, is only a possibility, not a necessity, and he believes that in addition to the static, there are also partial and dynamic types of equilibrium. 

American sociologist Arthur Stinchcomb accepted the functionalist view of society and believed that for a functionalist causal explanation of the emergence of social practice, it is crucial to: 1) find out whether that social practice has a consequence/function that survives in a state of equilibrium, regardless of tensions 2) determine whether the increase in tensions affects that social practice, that is, whether it tends to survive or strengthen due to tensions, 3) determine exactly how the function/consequence affects the survival or strengthening of social practice that produced it. Stinchcomb believes that Marxist theory can also be reformulated in a functionalist framework so that functions and dysfunctions would be considered in the context of unequal power relations and opposing interests of different classes. Building on the functionalist theory of stratification developed by Kingsly Davis and Wilbert Moore, Stinchcomb hypothesizes that the greater an individual's contribution to the work of an organization, the greater the difference in inequality of rewards between that individual and other members of that organization will be.

Polish sociologist Piotr Sztompka sees Merton's neofunctional analysis more as a research method than as an analytical tool for explaining social phenomena. Sztompka believes that Merton created a great unified theory. In System and Function (1974), Sztompka argues that functionalist and Marxist approaches are compatible, but that the „systemic-functional” approach is the best basis for explaining both the problems of order in society and problems of changes and conflicts in society. Elements of functionalism that can explain endogenous social change are exploitation, conflict, specific and differential functionalities, disequilibrium, functional disunity, and subsystemic disintegration.

In the books Robert K. Merton: An Intellectual Profile (1986) and Agency and Structure: Reorienting Social Theory (1994) Sztompka moves away from classical functionalism because it does not contain enough cognitive elements and explanations, and neglects the importance of the individual and his autonomy. In Sztompka's synthesis, both the individual and the social sphere have their autonomy, and they are connected by a “unified socio-individual field”, while social events are the basic ontological elements of that field. Neither individuals nor society can be understood as separated from each other because people produce society, but it also produces individuals. In his later works, Sztompka continues to study the relationships between structures and actors and the process of social change. In addition, he studies how the social changes that took place at the end of the twentieth century led to cultural trauma and an increase in the general climate of anxiety, insecurity, and distrust of people and institutions.

Books:

Alexander, Jeffrey. Neofunctionalism (1985);

     -     Neofunctionalism and After (1998);

Merton, Robert. Social Theory and Social Structure (1949);

     -     On Theoretical Sociology (1967);

Sztompka, Piotr. System and Function (1974); 

     -     Robert K. Merton: An Intellectual Profile (1986);

     -     Agency and Structure: Reorienting Social Theory (1994).