Hasil untuk "Philosophy of religion. Psychology of religion. Religion in relation to other subjects"

Sümeyya Tatlı Harmancı

Nitel yöntemlerden fenomolojik araştırma deseninin kullanıldığı bu araştırmada öğretmenlerin, anne ve babaların erken çocukluk döneminde değerler eğitimine ilişkin görüşlerinin incelenme-si amaçlanmıştır. Amaçlı rastgele örnekleme yönteminin tercih edildiği araştırma 60 okul önce-si öğretmeni, 60 anne ve 60 baba ile yürütülmüştür. Araştırmaya ilişkin veriler öğretmenler ve ebeveynler için ayrı ayrı hazırlanan yarı yapılandırılmış görüşme formları ile toplanmış ve be-timsel analiz tekniği ile analiz edilmiştir. Araştırmaya yönelik bulgular çocuklara kazandırılma-ya çalışılan değerler, değerler eğitimine yönelik uygulamalar, değerler eğitiminde yaşanan zor-luklar ve değerlerin kalıcı olmasına yönelik öneriler olmak üzere dört tema altında sunulmuştur. Her ne kadar anne babalar ve öğretmenler arasında benzerlik ve farklılık gösteren bulgulara rastlansa da araştırma sonucu erken çocukluk döneminde değerler eğitiminin ebeveynler ve öğretmenler arasındaki iş birliği ile güçlenerek etkili olabileceğini ortaya koymuştur.

Philip Igbo

One of the remarkable features of the book of Hosea is the use of the marriage metaphor. Hosea is the first Hebrew prophet to employ the marriage metaphor to portray God’s covenant relationship with Israel, one in which Israel became unfaithful. Hosea is a prophet of divine love. He portrays God as a lover who is betrayed by the infidelity of his beloved people (Israel). Hosea portrays Israel’s idolatry and syncretism with the Canaanite religion as adultery. Marital infidelity in any culture has always been frowned at. But if we analyze the Hosean text in the light of modern-day understanding, we cannot but say that the punishment meted out to Gomer by her aggrieved husband is rather too harsh. She is subjected to enforced seclusion, deprived of food and clothing, and stripped naked to shame and humiliate her. This is an expression of violence against women. Unfortunately, in biblical times, such a behaviour seemed to have been allowed towards women who were found to be guilty of adultery. While we must interpret this passage in the light of the culture of the time it was written, the text does not in any way justify any kind of marital violence against women.

Ricardi S. Adnan

This study figures out the historical journey of the Indonesian nation which is full of its own dynamics is marked by the prominent role of Moslem figures in fighting for and maintaining national unity. The socio-cultural diversity is vital capital as well as a big challenge for Indonesia in building a nation-state. For more than seventy years this pluralistic society has been united by one state ideology, namely "Pancasila" which is expressly stated in the constitution. Optimism was reflected in the economic progress achieved in the mid-1990s, but after the 1997-1998 economic crisis which was followed by a multidimensional crisis, social integration experienced major problems. This article explains the role of the Moslem community in establishing the Indonesian nation, seizing, and maintaining independence, as well as the potential threats to national integration. This article emphasizes again that the long journey of the Indonesian nation and the role of the Islamic community in its long history is an important capital that should not be forgotten in efforts to increase Indonesia's glory for the future. From independence until two-thirds of the century of it, the representation of Islamic groups is very calculated in managing government, however, in elections, they only have a significant enough vote but have never won. With a historical approach through a literature review, the author argues that there are many things that need to be done by the Indonesian people, especially the Moslem community to build Indonesia as a strong nation-state.

Elham Sadat Karimi Douraki, Mohammad Javad Safian, Mohammad Meshkat

The Philosophical Investigations into the Essence of Human Freedom (1809) is the most coherent form of Schelling’s attempt to describe the absolute system or the system of freedom. For the first time in the twentieth century, with Heidegger's careful reference to his treatise on freedom and his repeated commentary in 1936 and 1941, the importance of this treatise in the history of Western thought became apparent. Heidegger focuses on Schilling’s thinking, especially with Schilling’s treatise on the Essence of Human Freedom, research into the formation of the system, and the question of the possibility of a system of freedom as a question of the essence of being. Schilling bases his research on the system of freedom on a correct ontological basis in order to transcend formal freedom as an independent determinant of mechanical causation and to achieve the true definition of freedom as the ability to do good and evil. And after proposing the inadequacy of formal freedom in the idealist systems before it, it introduces the real and living concept of freedom as the ability to do good and evil. Heidegger demonstrates the independence of the Schelling system in comparison with the Fichte and Hegel systems, and his innovations in response to issues such as evil, freedom, identity, and the relation of being and “is” are most evident in the metaphysical realm of the will; however, remaining within the metaphorical framework also prevents Schilling from approaching the question of the truth of existence. Schilling’s important issue is the elimination of the opposition between freedom and necessity, which, in his view, is the focus of philosophy. For this reason, the discussion of freedom is at the heart of the system in its true sense, and in his opinion, his dissertation is for the first time the design of a system based on the idea of human freedom. The possibility of a system of freedom must be created in accordance with the principle of identity, which does not ignore the meaning of the relation of theology. In Schelling’s Heideggerian interpretation of the principle of identity, the priority of ontological issues in matters of theological nature such as all theism is given more importance and the question of all theism as a question of the system to the question of “is” and how to connect the structure of beings as a whole. The purpose of this paper is to analyze Heidegger’s interpretation of the concept of the system of freedom according to Schelling with emphasis on the ontological distinction between ground and existence. This study seeks to answer these two questions: how does the design of the real concept of freedom open the way to explain the ontological foundation of the possibility of evil and the possibility of freedom in the system? Also, how does the distinction between ground and existence lead to Schelling's main goal in resolving the conflict between system and freedom? Moreover, according to Heidegger, to what extent does this distinction arise from Schilling’s metaphysical and subject-centered thinking?

Cici Yulia, Khoirunnissa Khoirunnissa, Eka Heriyani

There are many cases of dating violence in the world and in Indonesia due to lack of of awareness and misinterpreting dating violence as a form of love. The aim of this research is to produce the Komikadp module. The research method used is Research and Development (R&D) method. The research and development model used is 4D Models which was depeloved by Sivasailam Thiagarajan, Dorothy S Semmel, and Melvyn I Semmel. This Model includes four stages, namely, define; design; develop; and disseminate. However, current research and development, used three phases; define, design, and development held at SMA Muhammadiyah DKI Jakarta. Data collection used a checklist as quantitative data and descriptions as qualitative data on the assessment sheet. The Komikadp module that has gone through the three stages received a decent assessment on the aspects of content feasibility, presentation feasibility, language, comic approach in accordance with the guidance and counseling assessment, and graphics based on expert tests and field tests. Thus, the Komikadp Module is very feasible when used by high school studies.

Mohammad Reza Ershadinia

"Unity in multiplicity and multiplicity in unity" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual unity of existence utilizes justification, explanation, and argumentation to emphasize both unity and multiplicity in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "unity in multiplicity and multiplicity in unity" with distinct formulation, has been developed and led the audience to individual unity of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual unity of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.

Emine KARASU AVCI, Melike FAİZ, Saim TURAN

Etkili vatandaşlık; haklarını bilmek, kullanmak, sorumluluklarının bilincinde olmak, bu sorumlulukları yerine getirmek ve diğer insanların haklarına saygı duymaktır. Değerler de vatandaşlık anlayışının oluşturulmasında toplumsal tutum ve beklentileri yansıtmaktadır. Değerleri benimsemiş bireylere hem etkili vatandaşların yetiştirilmesi hem de toplumsal devamlılık için ihtiyaç duyulmaktadır. Dolayısıyla değerlerin ve Sosyal Bilgiler dersinin etkili vatandaş profilinin geliştirilmesinde önemli rolü bulunmaktadır. Sosyal Bilgiler dersinin temel amacının vatandaşlık eğitimi olduğu düşünüldüğünde etkili vatandaş profilinin geliştirilmesinde Sosyal Bilgiler dersinin önemli bir ayağı olan değerler ve değerler eğitiminin önemi anlaşılmaktadır. Bu araştırmanın amacı etkili vatandaşlık eğitiminde değerler ve değerler eğitimine yönelik Sosyal Bilgiler öğretmenlerinin düşüncelerini ortaya koymaktır. Araştırma olgubilim deseninde tasarlanmıştır. Araştırmanın çalışma grubunu Türkiye’nin çeşitli illerinde görev yapan ve araştırmaya katılmayı gönüllü olarak kabul eden Sosyal Bilgiler öğretmenleri oluşturmaktadır. Araştırmada veriler elektronik posta yoluyla gönderilen yapılandırılmış görüşme formuyla elde edilmiştir. Veriler araştırma soruları çerçevesinde betimsel analiz yoluyla çözümlenmiştir. Sosyal Bilgiler öğretmenlerinden elde edilen veriler vatandaşlık ve değerler arasındaki ilişkiyi değerlerin vatandaşlığın şekillenmesine katkı sağladığı; etkili bir vatandaşın vatanseverlik, sorumluluk, dürüstlük, çalışkanlık, bilimsellik, saygı ve eşitlik gibi değerlere sahip olacağı; Sosyal Bilgiler dersinin yine benzer değerlerle etkili vatandaşlık eğitimine katkı sağladığı ve Sosyal Bilgiler Öğretim Programı’nda verilen değerlerin etkili vatandaşlık eğitimi için yeterli olduğu yönündedir.

Dianne Dentice

Mehmet Sebih Oruç

Müslümanların global medyada görünümleri arttıkça onların temsili ve bu temsilin problemleri hakkındaki akademik çalışmaların sayısı da artmaktadır. İslamofobinin bir endüstriye ve politik yükselme aracına dönüştüğü günümüzde medya, mevcut durumun oluşmasında önemli amillerdendir ve etkilerinin çalışılması elzemdir. Elizabeth Poole’un ilk olarak 2002 yılında yayınlanan Reporting Islam: Media Representations of British Muslims adlı kitabı, bu amaca matuf önemli kitaplardan. Teorik yaklaşımların ve tartışmaların yanı sıra nicel ve nitel araştırma yöntemlerinin de kullanıldığı kitap, giriş ve sonuç dışında dört bölümden oluşuyor.

محمود کریمی

برای تولید علم در هر یک از رشته های علوم انسانی ویژگی‌های انسان، ظرفیت‌های خاص او و عوامل تکامل و انحطاطش باید روشن شود. این‌ها همه می‌تواند در نوع ، کیفیت و نتایج علوم انسانی اثرگذار باشد. به همین دلیل مبانی انسان‌شناختی علوم انسانی غربی با مبانی انسان‌شناسی علوم انسانی اسلامی متفاوت است. علوم انسانی نشات گرفته از غرب، نتایج و عواقبی را  برای فراگیران و دانشمندان این کشورها خواهد داشت که در موارد زیادی با فرهنگ، دین ، ارزش‌ها و هنجارهای جامعه اسلامی در تعارض است. برای حل این مساله، پژوهش حاضر بخشی از مبانی علوم انسانی را که به شناخت انسان و ویژگی‌های او مربوط می‌شود و می‌تواند دستاوردهای علوم انسانی را تغییر  دهد و درعین‌حال در آثار موجود به‌طور نظام مند به آنها پرداخته نشده، با استناد به قرآن کریم  مورد بررسی قرار داده است. نوشتار پیش رو، با روش توصیفی تحلیلی و با بررسی دیدگاه چندین دانشمند معاصر ازجمله  امام خمینی و پیروان مکتب فکری علامه طباطبایی، شش مبنا را که از مهم‌ترین مبانی انسان‌شناختی در علوم انسانی اسلامی هستند و می‌توانند سرنوشت علوم انسانی موجود را تغییر دهند مورد بحث قرار می‌دهد.

إدهام محمد حنش

قدم إسماعيل الفاروقي نظريته للفن الإسلامي التي تقوم على الكشف عن العلاقة القيمية الحميمة بين التوحيد والجمال، والنظر إلى القرآن الكريم بوصفه المأثرة الفنية الأولى. وهذا البحث هو مراجعة نقدية لمشروع الفاروقي المعرفي في بناء هذه النظرية الفن، وإثارة بعض الملحوظات حول جهد الفاروقي في بيان مفهوم الفن الإسلامي، وتعزيز هذا الجهد في دراسة الفن في الفكر الاسلامي وآفاقه الفلسفية والتاريخية، بقصد التوصل الى إطار معرفي لنظرية الفن الإسلامي يتسم بالوضوح. This paper presents Ismail al-Faruqi's theory of Islamic art, which is based on the exposition of the special value-based relationship between Tawhid and aesthetics, and considering the Holy Qur'an as the prime artistic feat. This paper is a critical review of al-Faruqi's epistemological project in building his theory on art, and raises some observations on al-Faruqi's effort in expounding on the concept of Islamic art, and promoting efforts to study art from the perspective of Islamic thought in its philosophical and historical prospects, with the aim of reaching a clear and coherent epistemological framework for the theory of Islamic art.

Jan W. Żelazny

nie dotyczy

Marta Przyszychowska

It may seem that the main goal of the parable of the lost sheep (Mt 18, 12-14; Lk 15, 4-7) is to make us aware how much God loves sinners and how deeply He wants to regain them. The Fathers of the Church, of course, knew that kind of interpretation, nevertheless very early in history they started to apply a com­pletely different explanation to the lost and found sheep. Already in the 2nd cen­tury we can find the statement that the sheep is not a single sinner but the entire human nature, which got lost through the original sin committed by Adam and was found and renewed thanks to the incarnation of God’s Son. In the Antiquity, it was universally believed that human life had a common dimension. That belief was a great part of ancient philosophy as well as the biblical tradition. Some of the Fathers understood the communion even deeper than others as they imagined the humanity as a living organic entity. The concept of the ontological unity of human nature was developed mostly by three Fathers: Irenaeus (2nd century), Methodius of Olympus (died c. 311) and Gregory of Nyssa (died c. 394). All three of them used the parable of the lost sheep as an example that could explain this doctrine. Besides, two more Fathers, Origen and Ambrose of Milan, spoke about the unity of the humanity when they explained the parable of the lost sheep, though their interpretation of this unity is completely different. However all five Fathers have something in common, which allows me to compare their deliberations on the parable together.

Luciana Maria Mirri

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Gholam Hossein Zaynali

زندگی آدمی بر اساس اعتقاداتش، رنگ و بوی خاصی می‌گیرد و بسیاری از تمایزهای میان انسانها به عقاید آنان برمی‌گردد. در میان مسلمانان نیز بر اساس همین اعتقادات و تقسیم آنها، گروههای مختلفی ایجاد شده است. از این میان به دو گروه اصلی شیعه و سنی می‌توان اشاره کرد که از همان روزگاران نخست اسلام حیات خود را آغاز کرده‌اند. علی‌رغم اشتراکات فراوانی که دارند و همه یکتاپرستند و پیامبر واحد دارند و به یک قبله نماز می‌خوانند و کتاب آنان یکی است و همین مایة اتحاد و بقای آنان تا امروز گردیده است، اختلافاتی نیز با هم دارند. یکی از این اختلافات، اختلاف در اصل امامت است که شیعه آن را از اصول دین و انتخاب و معرفی امام را شأن خدا و رسول او و اهل سنت، آن را بر عهدة مردم می‌دانند. این مقاله با استناد به کتابها و منابع اهل سنت به بررسی دیدگاه شیعه دربارة امامت می‌پردازد.

Arkadiusz Nocoń

«Amore», vocabolo fondamentale nel cristianesimo, benche oggi piuttosto abusato, e termine a cui si riconnettono, di fatto, accezioni semantiche molteplici. Diviene, dunque, ąuestione di determinante importanza recuperare la comprensione del vocabolo nella Sacra Scrittura e nella Tradizione della Chiesa. Nella Chiesa latina, infatti, il sentimento e la realta delPamore sono stati espressi eon termini diversi: amor, caritas, dilectio, affectio o studium. Tra IV e V secolo, secondo Agostino, essi sono divenuti, peró, ąuasi sinonimi. L’A., traduttore dell’opera di Cassiano in lingua polacca, pone al riguardo la ąuestione se differenze di campo semantico nel lessico relativo all’«amore» siano presenti negli scritti dell'abate marsigliese. A conclusione della ricerca, l’A. constata che le tre fondamentali parole determinanti l’idea di «amore» - caritas, dilectio e amor - non circoscrivono un campo semantico omogeneo e sinonimico, ma un autentico arcipelago di significati che vanno dalPamore in senso fisico alla virtu teologale. Pertanto, nonostante le frequenti analogie concettuali e qualche sovrapposizione d’uso, emergono a pili riprese differenze su cui si intersecano svariati campi semantici. Infine, eon una interessante incursione nelPambito della sociolinguistica, PA. fa emergere Pomologazione del concetto nelle lingue moderne, povere nelle definizioni delPamore e inclini a deno- tarne le sfaccettature, esplicitate eon sottigliezza nelle Conferenze spirituali di Giovanni Cassiano, eon l’impiego di un unico termine.

Ulrike Popp-Baier

Houston A. Craighead