Fabio Introini

Qualcosa di nuovo, anzi di antico sta emergendo nel rapporto tra i giovani e la Chiesa, ponendo le premesse per un ripensamento di questa relazione.

Qualcosa di nuovo, anzi di antico sta emergendo nel rapporto tra i giovani e la Chiesa, ponendo le premesse per un ripensam

La fede è una tensione che coinvolge l’essere umano in tutte le sue dimensioni: da quella spirituale a quella culturale e sociale. Cosa accade quando la sua trasmissione ‘di generazione in generazione’ si interseca con l’esperienza della migrazione?

La fede è una tensione che coinvolge l’essere umano in tutte le sue dimensioni: da quella spirituale a quella culturale e s

Promossa dall'Istituto Toniolo, è la prima ricerca in Italia che, in maniera così ampia, approfondisce il tema dei giovani italiani, dai 18 ai 29 anni, con background migratorio.

Giovani italiani, dai 18 ai 29 anni, vivono nella stessa nazione ma hanno storie diverse

Una biografia personale e intellettuale del grande studioso di sociologia, corredata da scritti scelti tra gli articoli della rivista "Studi di Sociologia".

F. INTROINI, Re-opening complexity. Notes for a socio-anthropological reframing Globalization and its emphasis upon a world society and a world global order in which processes and actors connect in non-linear ways has re-awaken sociology’s social interest for complexity as if complexity itself could be a sort of «new paradigm» able to put social sciences in the best condition to deal with contemporary social world and its apparent non-intellegibility. This contribution aims to sketch a historical pathway in the field of complexity to show how – altought there exists a specifc language and a particular categorical apparatus that seems to legitimate the idea of a «science of complexity» – complexity studies can’t be appropriately thought of in terms of a coherent and unified paradigm, because this would mean to betray complexity itself and its profound anthropological implications. This is the suggestive lesson coming from complexity masters such as Morin, Latour and Urry. Key words: complexity, science, social sciences epistemology, anthropology, (global) order.

The article starts from the consideration of how the basic and structural role that the family represents in the human experience and in the social fabric exposes it to be the object of consideration of cultural agencies and collective subjects which often represent it according to, partial, when not distorted logics. So the cohabitation of a plurality of discourses about the family, publicly pronounced from different social subjects are able to produce as many images and collective representations of the family. The focusing of this contribution concerns some typologies of social subjects responsible of the media discourses on the family, the ways in which they conceive the family experience and its priorities today, how much they are aware of this subjective perception, what they think it is the common feeling about the family reality, and how this awareness today – together with the with those more strictly professional related to the markets, the languages and the public which they address – enter the process of construction of their discourses, and therefore in the media imagination depending on them. The article examines the aware and unaware conditioning which drive the process of mediation operated by those professional categories of mediators and cultural operators on which depends the production of a real social representation of the family experience: journalists of the printed paper, on one side, fiction scriptwriters and producers advertising creative people, on the other. Every type of family representation produced is investigated; the rules and the inside limitations to the discursive genre and the specific productive system; the awareness level of the operators with respect to such norms and, consequently, the perception of the limitations and inadequacies with respect to the representative, creative, and axiological demands, of the operators themselves A plurality of images of families emerges on one side anchored to the common sense, but showing on the other the plurality of meanings and the changes to which the family is submitted in the present society. Therefore, the strategies of the discursive production on family, according to the considered sector, stir along the axle that almost goes from the adherence almost ‘naturalistic’ to the complexity of the family reality to its fictional transfiguration.

Contrariamente alla storia e alla filosofia, la sociologia non può vantare una lunga tradizione europea di studi in materia

Comprendere il ruolo che le tecnologie della comunicazione giocano nel ridisegnare la politica significa non tanto chiedersi che cosa la tecnologia possa fare per migliorare la democrazia, ma interrogarsi, più radicalmente, su quale politica si renda necessaria all’interno di una società di cui la tecnologia stessa è sempre più parte e contribuisce a ridisegnare struttura, attori e processi. La domanda deve essere quindi posta all’interno del più ampio scenario del mutamento sociale, alla luce delle dinamiche che nella società dell’informazione re-distribuiscono il potere e mutano le condizioni e le forme del suo stesso esercizio. Partendo da questo presupposto Fabio Introini ricostruisce e analizza, con un percorso di ricerca teorico ed empirico, il modo in cui i differenti attori della sfera politica – istituzioni, società civile e movimenti – si apprestano ad affrontare la sfida della democrazia nella società dell’informazione, attraversando i campi dell’e-governance, dell’e-democracy e del mediattivismo.

Driving inspiration from classic sociology, this paper try to sketch a new way to think to social distance in contemporary society. A key role in defining and understanding social distance is played by Simmel’s thought ad exposed in Sociology where he considers social distance as a process deeply embedded in the social production of knowledge. It is in facts by means of social knowledge that we give sense and organize the physical space, so that it is always a social space as well. At the same time, social space shapes the way in which actors interact and relate to each other, leading the social construction of the cathegories by which they perceive other people as distant or near. So, through Simmel’s cathegories, we can describe urban space as the dynamic overalpping of two maps – physical and social – and we can understand transition from traditional, modern, european town to contemporary metropolis as a change in this overlapping that in the town was full and that, in contemporary metropolis is more problematic and complex.