Hasil untuk "Religious ethics"

Muh Alimin, M. Zuhri Abu Nawas, Hamdani Thaha et al.

The study discusses the phenomenon of the Living Qur'an in the burial of the deceased. Using the Living Qur'an approach, which focuses on the community's understanding of the readings they often use in a practice called mappasuru, the researcher used observation and interview methods and techniques as well as documentation, namely collecting data through field observations and discussions with mappasuru practitioners. The main sources are the results of interviews and observations, supported by relevant journals that discuss the issues in general. The results of the study on the Living Qur'an phenomenon in the practice of burying the dead in Tampumia Village show that: first, the mappasuru’ procedure begins when the body is lowered into the grave until the coffin is closed. Second, the recitations used are Q.S al-Fatihah/1:1-7, QS Taha/20:55, QS al-Fajr/89:27-28. Q.S Quraisy/106:1-1 and Q.S al-Ikhlas/112:1-1. Third, this study shows a shift in the function of the Qur'an from textual-informative meaning to performative meaning. In the practice of mappasuru, the community prioritizes the sacredness and efficacy of the ritual (benefits) of the verse over the accuracy of its literal meaning. This implies that in contemporary Qur'anic studies, the authority of the text lives not only through the interpretations of scholars, but also through its functional reception within the community.

George C. Asadu , Godwin Aôndona Iorbee

This study examines the management of clergy retirement in the Universal Reformed Christian Church (Nongu u Kristu u i Ser u sha Tar – NKST), focusing on selected NKST congregations in Benue State, Nigeria, and addressing systemic, psychosocial, and economic challenges. Drawing on interviews, field observations, and church records, the research identifies poor pension administration, irregular fund remittances, inadequate healthcare, and the absence of structured post-retirement roles. Retired clergy often experience declining health, reported emotional distress associated with income insecurity, and financial hardship, which manifest in reduced capacity for self-care and increased physical strain. Some engage in informal income-generating activities, including small-scale local enterprises, as a coping strategy for economic survival. The study concludes that sustainable retirement requires dual responsibility: proactive planning and financial literacy on the part of clergy, alongside enforceable policies and structured support from the Church. The findings offer a model for strengthening clergy retirement systems in similar faith-based institutions.

M. Selim Altınpınar

ABSTRACT Babanzâde Ahmed Naim, a philosophy professor during the late Ottoman Empire and early Republic of Turkey era, was an influential Muslim thinker known for his defense of the significance of religion in various contexts, notably in relation to Immanuel Kant's moral philosophy, which he considered the Western moral framework most akin to Islam. While Babanzâde praised Kant's work and its foundation in rational reflection, he criticized Kant's moral philosophy for its perceived lack of attention to the relationship between religion and ethics. Yet Kant's philosophy does provide an account of this relationship. In this paper, I present Babanzâde's examination and critique of Kant's moral philosophy from his Islamic perspective. I then outline Kant's philosophy of religion and explore his account of the relationship between religion and ethics, with which Babanzâde was likely unfamiliar. I argue that, despite several important differences, their views on the relationship between religion and ethics converge in three significant respects.

Miftahul Ulum, Rozi

In Indonesia, a tolerant attitude towards local culture can give birth to an inclusive and tolerant religious attitude, creating a peaceful and dynamic atmosphere of spiritual life. On the other hand, religion must exist, penetrate, and spread to influence the cultural appearance of society, without eliminating its cultural identity. In this way, religion and local culture are interrelated and complement each other; this is reflected in religious wisdom and cultural attitudes that are developed based on religion. This research uses field research, namely observations or observations involving researchers in the field. The data collection techniques used are interviews, observation, and documentation, with the research subjects being the local community who carry out post-death care. This research uses field research, namely observations or observations involving researchers in the field. The data collection techniques used are interviews, observation, and documentation, with the research subjects being the local community who carry out post-death care.

Luciano Settimio, Marian Šuráb, Josef Dolista et al.

The article examines human dignity as a fundamental category of Christian anthropology and its role as a basis for sustainable development. It highlights the continuity of the Church’s teaching on the inseparability of human dignity, justice, and solidarity, and interprets them in the context of current social and ecological challenges. Methodologically, the study applies a conceptual and theological analysis of magisterial documents (from Leo XIII to Francis), complemented by the relevant secondary literature in the fields of theology, philosophy, and ethics. The results show that human dignity is not only a theological concept but also a practical criterion for shaping social, economic, and environmental policies aimed at sustainability. The discussion emphasizes the interdisciplinary potential of human dignity to serve as a bridge between religious and secular discourses on sustainable development. The study concludes that integrating the principle of human dignity into the sustainability agenda provides a stable anthropological foundation and strengthens the ethical dimension of global responsibility.

Ali Mahdikhani, Mahboubeh Arefi, Esmaeil Jafari

Due to the importance of the "type of orientation of the educational system" and the "components used in the design of its educational models" in terms of compliance with authentic religious criteria and the fulfillment of the goals of this intellectual system, the present research is based on the above-mentioned goal and using the "analytical-interpretative" method, has collected and presented Mohammad Ghazali's educational system as a purely religious system. The findings indicate that in the section of educational foundations, emphasis on the inherent and divine dignity as well as the spiritual and soul dimension of human existence, God's centrality and activeness in the world, the existence of two dimensions of matter and heaven in the universe, Focus on the conditions that create the behavior rather than the behavior itself, opposition to the eradication of instincts from human existence, and also the explanation of the possibility and method of acquiring knowledge, the ultimate goal of ethical conduct, the manner of moral judgment and motivation, methods of acquiring moral virtues, the role of reason and will in shaping human behavior, and the criterion and goal of moderation of powers based on religious injunctions, constitute Ghazali's most important beliefs in this field. In the field of educational principles, Ghazali's explanatory principles have a five-faceted structure, which includes "the possibility of education", "the bases of education", "the requirements and necessities of education", "the preparations during education" and "the content and substance of education". These principles explain his beliefs in this field through eighteen educational principles. Ghazali also bases his educational system on three pillars: soul, ethics and knowledge. Based on these pillars, he organizes the relationships between teachers, students, and parents, curriculum, stages of education, and methods of education.

Agung Barok Pratama, Dewi Sekar Arum

There are inconsistencies between the regulation of alcoholic beverages in Presidential Regulation No. 73/2013 on the Control and Supervision of Alcoholic Beverages and Pekalongan City Regional Regulation No. 13/2000 on the Supervision and Prohibition of Alcoholic Beverages. This article discusses the dialectics of Islamic law and positive law in regulating alcoholic beverages in Pekalongan as a city of santri and its legal consequences. This article is a doctrinal research using statutory, conceptual, and historical approaches. The analysis of legal material is prescriptive to offer arguments to answer problem issues, while the inference technique uses deductive thinking logic. Based on the analysis of Hans Kalsen's norm theory and the principles of legal norm formation, the research shows that the dialectic of Islamic and positive legal norms that produce local regulations on the prohibition of alcoholic beverages in the city of santri is a consequence of the autonomy authority of local governments in making local regulations in order to carry out assistance tasks. Consequently, the local regulation on the prohibition of alcoholic beverages has no binding force because the basic rules of its formation have been declared contrary to law by the Supreme Court, and the content material is contrary to Presidential Regulation No. 74 of 2013. It does not comply with the principles of the formation of local regulations. The legal consequences are uncertainty, regional regulations not following national legal policy, and the potential to cause discrimination. This article presents an understanding of the dialectic of Islamic law on the one hand and positive law on the other regarding regulating the circulation of alcoholic beverages. Terdapat inkonsistensi pada regulasi minuman beralkohol dalam Peraturan Presiden Nomor 73 Tahun 2013 Tentang Pengendalian dan Pengawasan Minuman Beralkohol dengan Peraturan Daerah Kota Pekalongan Nomor 13 Tahun 2000 Tentang Pengawasan dan Pelarangan Minuman Beralkohol. Artikel ini membahas dialektika hukum islam dan hukum positif dalam pengaturan minuman beralkohol di kota Pekalongan sebagai kota santri serta akibat hukumnya. Artikel ini merupakan penelitian doktrinal menggunakan pendekatan undang-undang, konseptual dan historis. Analisis materi hukum bersifat preskriptif dengan maksud untuk menawarkan argumen untuk menjawab masalah masalah, sedangkan teknik inferensi menggunakan logika berpikir deduktif. Berdasarkan analisis teori norma Hans Kalsen dan asas-asas pembentukan norma hukum, penelitian menunjukkan bahwa dialektika norma hukum Islam dan positif yang menghasilkan peraturan daerah tentang larangan minuman beralkohol di kota santri merupakan konsekuensi dari kewenangan otonomi pemerintah daerah dalam membuat peraturan daerah dalam rangka melaksanakan tugas pendampingan. Akibatnya, keberadaan peraturan daerah tentang larangan minuman beralkohol a quo sebenarnya tidak memiliki kekuatan yang mengikat karena aturan dasar pembentukannya telah dinyatakan bertentangan dengan hukum oleh Mahkamah Agung dan materi isinya bertentangan dengan Peraturan Presiden No. 74 Tahun 2013 dan tidak sesuai dengan prinsip-prinsip pembentukan peraturan daerah. Konsekuensi hukumnya adalah ketidakpastian hukum, keberadaan peraturan daerah tidak sesuai dengan kebijakan hukum nasional dan berpotensi menimbulkan diskriminasi. Artikel ini menyajikan pemahaman mengenai dialektika hukum islam di satu sisi, dan hukum positif di sisi lain mengenai bagaimana praktik pengaturan peredaran minuman beralkohol.

Shiying Zhang

The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other’s otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties’ understandings of themselves and others.

majid abolqasemzade

One of the ways to acquire knowledge in general epistemology is nature or conscience. In moral epistemology, it is about whether moral conscience exists or not, and if it does, does it have insight and tendency towards moral goodness and ugliness, and if it has insight It is different. Allameh Javadi Amoli believes that human nature or special creation based on which God created man has both vision and tendency. Since their proofs and evidences are verses from the Holy Quran that are explained with a rational approach, this article explains the evidences in two categories of verses referring to the innate vision of goodness and ugliness and verses referring to the innate tendency towards goodness. And the result was that because the natural insight arises from the direct and direct knowledge of the soul and not through the mediation of the theoretical intellect, it will be present and not acquired knowledge. Which is called practical reason - so the soul also has an innate tendency. One of the ways to acquire knowledge in general epistemology is nature or conscience. In moral epistemology, it is about whether moral conscience exists or not, and if it does, does it have insight and tendency towards moral goodness and ugliness, and if it has insight It is different. Allameh Javadi Amoli believes that human nature or special creation based on which God created man has both vision and tendency. Since their proofs and evidences are verses from the Holy Quran that are explained with a rational approach, this article explains the evidences in two categories of verses referring to the innate vision of goodness and ugliness and verses referring to the innate tendency towards goodness. And the result was that because the natural insight arises from the direct and direct knowledge of the soul and not through the mediation of the theoretical intellect, it will be present and not acquired knowledge. Which is called practical reason - so the soul also has an innate tendency.

Mona Said El-Sherbini, Yusuf Amuda Tajudeen, Habeebullah Jayeola Oladipo et al.

The Anthropocene epoch marks a critical phase in the history of humanity, where anthropogenic activities have profoundly impacted our planet. Alongside remarkable ecological crises, the Anthropocene worldview has raised existential questions, with a cultural and ethical discourse that recognizes the intrinsic value and calls for more responsible sustainable living. Addressing these collective challenges necessitates a broader perspective guided by a unified sense of purpose toward personal and planetary health. In this context, the role of religious leaders in shaping the social and environmental worldviews of their followers cannot be underestimated. Religious teachings provide a moral framework for promoting climate action, global ethics, the rights of Indigenous peoples, peace, and justice, and other aspects of planetary health. By examining the global ecological crises through the lens of Islam, the Religion of Nature, or <i>Din al-Fitrah</i>, and its environmental and spiritual teachings, we can gain valuable insights into humanity’s connection to the fabric of creation and its interaction with the world. These principles, rich in moral values, are intertwined with accountability and social cohesiveness. Therefore, the role of Muslim religious leaders considering the planetary-scale threats warrants further elucidation, recognizing that many other faiths and faith leaders can similarly contribute together for the common good.

Denis Desfriyati, Arfi Purnama Nur Indah, Tin Rustini et al.

Di era globalisasi, karakter yang muncul pada anak SD yaitu anak-anak cenderung dipengaruhi oleh globalisasi. Hal ini dapat ditunjukkan dengan pola perilaku anak SD yang menunjukkan merosotnya nilai-nilai karakter dalam tiap individu. Misalnya seperti kurang sopan santun, mencontek saat ujian, kurangnya kepekaan sosial dan lain sebagainya. Metode yang digunakan untuk tulisan ini bersifat deskriptif kualitatif dan studi literatur. Serta dilakukan juga metode studi kepustakaan yang dilakukan yaitu  dengan cara mengumpulkan data dengan membaca dan menelaah literatur yang telah ditemukan oleh peneliti lain yang berhubungan dengan topik dan masalah yang berhubungan dengan permasalahan yang berkaitan dengan topic “Menanamkan Sikap Mencintai Budaya Lokal di Era Globalisasi Pada Anak SD”. Ditengah maraknya arus perkembangan zaman yang masuk ke Indonesia, Seiring dengan kemajuannya zaman kebudayaan lokal yang ada disuatu daerah mulai dilupakan. Kesadaran masyarat untuk mau menjaga kebudayaan yang mereka miliki masih terbilang minim. Karena anak-anak pada zaman sekarang ini lebih tertarik dengan budaya asing yang sudah masuk ke wilayah yang dimilikinya, karena budaya asing yang masuk tersebut lebih bersifat prakris dan sesuai dengan perkembangan zaman yang sedang trend.

Deni Yogi Putra, Nastiti Mufidah

ABSTRAK Penelitian ini bertujuan untuk mengetahui penerapan pembelajaran daring pada mata pelajaran IPS kelas VII. Selanjutnya mengetahui kekurangan dan kelebihan pembelajaran daring pada mata pelajaran IPS kelas VII. Tujuan yang terakhir yakni guna mengetahui apa yang perlu diperbaiki supaya pembelajaran daring berjalan lebih baik. Penelitian ini menggunakan metode penelitian kualitatif study kasus. Penelitian ini menggunakan wawancara, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa penerapan pembelajaran daring di SMPN 1 Balong melalui tiga tahapan yaitu, perencanaan, pelaksanaan, dan evaluasi. Selain itu pembelajaran daring di SMPN 1 Balong memiliki beberapa kelebihan dan kekurangan. Beberapa kelebihan dari penggunaan metode daring yakni lebih efisen, siswa tidak bergantung pada guru, meningkatkan kepercayaan diri siswa, melatih siswa lebih kreativitas dan bertanggung jawab, mempermudah siswa dalam mencari informasi terkait mata pelajaran melalui internet, materi pembelajaran yang bisa dipelajari kembali karena tersimpan di handphone atau laptop. Namun terdapat pula beberapa kekurangan pembelajaran daring antara lain, sebagian siswa memiliki koneksi jaringan yang buruk, sebagian siswa tidak memiliki fasilitas yang baik kurangnya kreativitas pendidik dalam menggunakan media pembelajaran, metode pembelajaran yang hanya pemberian rangkuman materi, pendidik tidak mampu mengawasi perkembangan peserta didik. Kesimpulan dalam penelitian ini yakni penerapan pembelajaran daring di SMP Negeri 1 Balong telah efektif namun guna meningkatkan efisiensi pembelajaran tersebut, mana terdapat beberapa hal yang perlu diperbaiki diantaranya yakni fasilitas, media , metode, serta peningkatan kreativitas pendidik.   ABSTRACT This study aims to determine the application of online learning in social studies subjects for class VII. Furthermore, knowing the advantages and disadvantages of online learning in social studies subjects for class VII. The last goal is to find out what needs to be improved so that online learning runs better. This research uses a case study qualitative research method. This study uses interviews, observation and documentation. The results of this study indicate that the application of online learning at SMPN 1 Balong goes through three stages, namely, planning, implementation, and evaluation. In addition, online learning at SMPN 1 Balong has several advantages and disadvantages. Some of the advantages of using the online method are that it is more efficient, students do not depend on teachers, increases student confidence, trains students to be more creative and responsible, makes it easier for students to find information related to subjects via the internet, learning materials that can be studied again because they are stored on mobile phones. or laptops. However, there are also some shortcomings of online learning, among others, some students have poor network connections, some students do not have good facilities, lack of creativity of educators in using learning media, learning methods that only provide material summaries, educators are not able to monitor the development of students. The conclusion in this study is that the application of online learning at SMP Negeri 1 Balong has been effective but in order to improve the efficiency of the learning, there are several things that need to be improved including facilities, media, methods, and increasing educator creativity.

Walter Markowitz, Renee McLeod-Sordjan

A universal, single payer model for the American health system aligns with and should emanate from commonly held values contained within the country’s foundational religious teachings, morals, ethics and democratic heritage. The Affordable Care Act in its attempt to create expanded health access has met with significant challenges. The conservative Supreme Court decreases the likelihood of a federal mandated single payer model. As uncertainty of the structure of the healthcare system increases, this paper supports its transformation to a single payer model. Healthcare should be considered a duty within the framework of a Kantian approach to ethics and a social good. Evidently ignoring this duty, the American health system perpetuates a healthcare underclass, with underserved portions of the population, with unequal access to quality care and persistent health status and outcome disparities. The COVID-19 pandemic demonstrated the effect of social determinants on optimal health outcome. A health insurance system based on the nation’s commonly held values has the potential to eliminate these disparities.

Julia Maillard

During the 16th century, the mask and precariousness underwent respective evolutions, and their intersection between the forms of festive theatricality provoked the emergence of a science and consciousness of modern individuality. This article proposes an approach of “sociology of transformations of behavior” through a cross-analysis of the images. It sheds light on how the interweaving between (counter-)figures and concrete metaphors of precariousness (poverty, misery, instability), and practices of “masking” modify the norms of individuation and lead to a new form of individualization. Indeed, their encounters on the stage leads to the externalization of norms onto a sartorial aesthetics within a society constructed on the power of the gaze. Transposition into the symbolic of the social anxieties born from the aporias of Christian ethics and symbolism to resolve religious differences, the games of mask and precariousness opens the space for a new subjectivity.

Rosemary Sage

Philosophy, as the study of knowledge, reality and existence to guide behaviour, emerged in different parts of the world at around the same time. Origins of Buddhism, Chinese, Greek and Indian philosophy are traced back to the 300 years beginning in the 8th century BC. These ideas shape the ways people live and think about life’s big issues. Most people do not consciously articulate their philosophical assumptions and probably are unaware of them. However, conventions about the nature of self, ethics, knowledge and life goals are deeply embedded in our cultures to frame thinking and action. How does philosophy contribute to a better world? It is based on careful observation and critical analysis of ideas, concepts and statements, regarding rationality, equality, relativism, social construction, moral truth, justice and religious belief. Questions are epistemological- how secure is social scientific knowledge? Methodological- what ways suit the study of societies? Explanatory- what makes effective social account? & ontological- what assumptions are needed to research the social world? Normative social philosophy is the theory of justice, well-being and liberalism for organized thinking about values, ethics and social arrangements. Therefore, philosophy helps to understand issues that need solving for human progress and Higher Education has an important role here in promoting these powerful ideas to bring better acceptance of diversity.

Zahra Nasrollahi, Narges Eskandari, Mohsen Rezaei Adaryani et al.

BACKGROUND AND AIM: Spirituality in education, as a necessity in improving the quality of teaching and learning, is affected by various personal, social, religious, and cultural factors. Since the identification of these factors can empower the faculties and facilitate the transfer of spiritual concepts through teaching, the aim of this study is explanation of the factors affecting the spirituality transfer in education process. MATERIALS AND METHODS: This qualitative content analysis approach study included 22 faculty members of medical universities, 25 faculty members of seminary, and 19 medical students interested in participating in the study. They were studied according to purposive sampling method. Data collection was done by interviewing a semi-structured questionnaire. Data were analyzed using conventional content analysis method. RESULTS: The factors influencing the spiritual transfer in teaching process were classified into two main forms of teacher-related factors and peripheral-related factors. Teacher-related factors include the teacher's insight and worldview, adherence to religious principles, belief in ethical virtues, the positive and constructive interaction of the teacher with the student, and the mastery of teaching skills. The peripheral-related factors include the highly skilled classrooms and the talented learners. CONCLUSION: The intensification of the insight, religious worldview and the basic of beliefs, consolidating ethics and empowering faculty members in teaching skills along with building a positive and constructive relationship with the students, as well as institutionalizing spirituality as the inseparable teaching element can facilitate the transfer of spirituality concepts. More studies are needed in this regard.

Paulus Sugeng Widjaja

Abstract. Pancasila is a minimal morality, reiteration of maximal moralities lived by various religious groups in Indonesia. As minimal morality, Pancasila is needed for social solidarity and criticism in the public sphere. Hence all religious groups in Indonesia, including Christians, need to continuously actualize the historical essence of the principles of Pancasila from the faith perspective of the respected religious group. This writing intends to demonstrate the actualization of the principles of Pancasila from the perspective of Virtues Ethics. Through this study it can be concluded that the essence of the Pancasila is not something apart from what Christians believe and live. Pancasila has its resonance in specific Christian virtues of hope, vulnerability, humility, forbearance, and empathy. Abstrak. Pancasila adalah moralitas minimal yang merupakan reiterasi dari berbagai moralitas maksimal yang dimiliki oleh kelompok-kelompok agama yang berbeda-beda di Indonesia. Sebagai moralitas minimal, Pancasila dibutuhkan untuk solidaritas sosial dan kritik sosial di ruang publik. Oleh karena itu semua kelompok umat beragama di Indonesia, termasuk orang-orang Kristen, perlu terus menerus mengaktualisasikan esensi historis sila-sila Pancasila dari perspektif iman masing-masing. Tulisan ini bermaksud menunjukkan aktualisasi sila-sila Pancasila dari sudut pandang Etika Kebajikan. Melalui kajian ini dapat disimpulkan esensi sila-sila Pancasila bukanlah sesuatu yang asing dari apa yang diyakini serta dihidupi orang-orang Kristen. Sila-sila Pancasila mendapatkan resonansinya dalam kebajikan-kebajikan Kristiani yang spesifik, yaitu pengharapan, kerentanan, kerendahan hati, kesabaran sepenanggungan, dan empati.

Gustavo Maya

AbstractIn recent years, Cesar Chavez’s life and legacy have been subjected to increased scrutiny. The ensuing reevaluations of Chavez, wittingly or not, are matters of ethical, as well as historical and biographical, concern. This article has two aims. First, it reconstructs Chavez’s account of exemplarity and uses it to assess his legacy. Second, it provides an account of exemplarity situated within social practices. As I argue, exemplarity operates through social practices, rather than mystically as posited by a contagion model. The end result is an ethically nuanced reassessment of Chavez and an account of exemplarity that includes its social dimension.