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Marx, Durkheim en Weber: grondleggers van de sociologie Hoe Marx verstaan? Wat is het nut van klassieke sociologische teksten? Hoe verhouden sociale realiteit en verbeelding zich tot elkaar? Ideeën zijn het gedurfdst op het moment van hun ontstaan. Dat is ook zo voor ideeën ontsproten aan de sociologische verbeelding. Nooit liet het sociologisch denken zo'n ideeënrijkdom zien als bij haar grondleggers: Comte, Marx, Durkheim, Weber en Mead. Stuk voor stuk ambitieuze, gevaarlijke denkers, waarvan de ideeën tot op vandaag ons beeld van de maatschappij bepalen. Klassieke sociologen en hun erfenis schetst hun ideeën en het klassieke sociologisch denken. Niet, zoals al te vaak gedaan wordt, als een verzameling van versteende denkbeelden. Het boek volgt de sociologen op het moment dat ze hun meest gedurfde denkstappen zetten en nodigt je uit om mee te denken en zelf verder te gaan. Klassieke sociologen en hun erfenis laat zien hoe invloedrijk deze denkers zijn en hoe belangrijk ze tot op vandaag blijven. Vaak juist wanneer we dat het minst beseffen. (Informatie van de uitgever)

sociale geschiedenis --- sociologie --- Sociological theories --- Sociologie --- Marx, Karl --- Durkheim, Emile --- Comte, Auguste --- Mead, George Herbert --- Weber, Max --- Sociology --- History --- Philosophy --- Sociologists --- Economic schools --- #SBIB:316.20h10

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Il paziente dei nostri servizi sanitari è una persona o un numero? Un soggetto o un oggetto? Una persona sofferente o un insieme di meccanismi da aggiustare in una catena di montaggio di tanti specialisti? A ragione si parla oggi di umanizzazione della medicina e di demedicalizzazione dei servizi. Ci sono oltre venti lauree sanitarie ognuna delle quali dovrebbe comportare una professione diversa da quella del medico, e "più umana": nel percorso formativo di queste lauree sono previste diverse discipline psicologiche e sociali. Ma l’impresa è difficile. Giustamente definite sanitarie, anziché mediche, anzi meglio "della salute", o "di aiuto", queste professioni dovrebbero essere diverse da quella medica: sono di fatto diventate altrettante "altre" professioni mediche. La "mente medica", nel collettivo delle Organizzazioni si è appropriata di queste professioni come fossero "sue". Le diverse scienze psicologiche in primis la Psicologia Clinica e la Psicosomatica, dovrebbero essere al centro della formazione, anzi di una nuova forma mentis, di questi nuovi operatori. Ma come viene applicato l’intento del legislatore nell’Università Italiana e nella cultura sanitaria? Il grande mantello della medicina, di una certa medicina, copre gli scopi che erano stati intuiti come necessari per le differenti professione della Salute. Il presente testo intende chiarire misconoscimenti e riduzionismi che paralizzano il pur auspicato mutamento della medicina e le sue articolazioni in differenti professionalità. La Psicologia Clinica si pone come chiave per leggere la mentalità collettiva che sottende l’attuale cultura sanitaria medicalizzante, che si scontra con le esigenze della persona umana, negando, oltretutto, quanto la psicosomatica oggi ci dice circa la costante modulazione psichica di tutti i processi organici, nella salute così come in tutte le malattie. L’umanizzazione della medicina non è un surplus eticamente giusto per il malato: è un indispensabile agente terapeutico. La sua mancanza è iatrogena.

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