Hasil untuk "Religious ethics"

Muhammad Irza Tsaquf Ali, Ikhwanul Mukminin, Abdul Qudus Al Faruq et al.

Inclusive Qur’anic education demands pedagogical approaches that respond to the diverse cognitive, emotional, and sensory characteristics of children with special needs, as conventional memorization models often emphasize technical accuracy while overlooking how the Qur’an is experienced and embodied in daily learning. This study examines Qur’anic memorization as a lived religious practice through the implementation of the Tajdied Method at Mumtaz Elementary School, Sidoarjo. Using a qualitative case study design, data were collected through classroom observations, in-depth interviews with Qur’an teachers, inclusive facilitators, and students, as well as institutional documentation. The data were analyzed thematically within a living Qur’an framework. The findings reveal that the Tajdied Method—integrating rhythmic movement, melodic recitation, and mnemonic reinforcement—encourages affective involvement and embodied engagement with the Qur’an. Memorization is thus positioned not merely as a cognitive achievement but as an emotionally mediated and socially situated religious experience. Learning outcomes varied, influenced by attention span, sensory sensitivity, emotional regulation, and teacher–student interaction. This study contributes to living Qur’an scholarship by reframing Qur’anic memorization among children with special needs as an experiential, contextual, and socially embedded religious practice.

Arezoo Ebrahimi, Khosrow Bagheri Noaparast, Narges Sadat Sajjadieh et al.

Abstract The foundational documents of Iran’s educational system are formulated based on the presupposition of a divine innate disposition (Fitrah), which leads to a particular approach to religious education, including the concept of God presented to students. These documents rely on a specific interpretation of Fitrah that has not yet been critically evaluated. This paper presents a philosophical analysis of this interpretation and examines its consequences in education. To this end, we first establish the theoretical foundation for this interpretation and then assess its internal consistency. The findings obtained through content analysis, retrogressive analysis, and critical examination of concepts indicate that the interpretation faces three significant challenges: Inconsistency in the dimensions of Fitrah (maximalist vs. minimalist); the challenge between ‘is’ and ‘ought’; educational labeling; negative freedom and neglect of individual agency. In education, this perspective leads to consequences such as diminishing the role of reasoning and individual freedom, cultural exclusivism, and prioritizing faith over ethics. The study proposes that revising the concept of Fitrah could open new horizons for religious and theistic education. This revised approach, which emphasizes an indeterminate characteristic of Fiṭrah alongside the role of rationality, autonomy, human agency and recognition of the individual’s environment, would contribute to forming a more comprehensive and balanced approach to religious education.

Benedikt Bachmetjev, Artur Airapetian, Marija Jakubauskienė et al.

BackgroundThe topic of end-of-life decisions is important due to aging populations and the rising number of terminal illnesses like cancer. As more people experience suffering, the ethical, medical, and legal debates of these decisions become significant to healthcare policy. Understanding medical professionals’ attitudes is critical for shaping responsible practices and legislation surrounding end-of-life care.MethodsThis cross-sectional study explores the attitudes of Lithuanian physicians toward medical assistance in dying (MAID), including euthanasia and assisted suicide (E/PAS), as well as other end-of-life decisions such as Do-Not-Resuscitate (DNR) orders and Living Wills, including decisions involving patients diagnosed with mental illnesses. A survey of 361 physicians in Lithuanian hospitals was conducted between October 2022 and July 2024, using hospital intranets and on-site distribution to guarantee representative sample. The survey included demographic factors such as age, gender, religious beliefs, and professional experience. Statistical analysis was performed using SPSS version 26.0 and R software. Chi-square tests, Fisher’s exact tests, and logistic regression models were made to determine relationships, with significance set at p < 0.05.ResultsThe analysis showed that 61.2% of physicians supported assisted suicide for terminally ill patients, while only 19.1% supported it for patients with drug-resistant mental illness. Similarly, 61.5% supported euthanasia for terminal illness. Age, religious beliefs, and professional experience were significant determinants of support, with younger and non-religious physicians more likely to endorse E/PAS. Additionally, 92.2% of respondents supported DNR orders with patient consent, though this dropped to 63.1% without patient consent.ConclusionsLithuanian physicians’ attitudes toward E/PAS and other end-of-life decisions are strongly influenced by ethical, religious, and professional considerations. Significantly lower acceptance for psychiatric patients indicates higher sensitivity regarding mental competency and the ethics of E/PAS in such cases. These findings provide important insights for policymakers and healthcare providers in crafting informed and ethical E/PAS guidelines.

Khusnul Khotimah, Wevi Lutfitasari, Maulid Taembo et al.

The pesantren tradition is a vital aspect of Nusantara culture that shapes students' humility in both religious and cultural practices. This humility (tawaduk) is expressed through distinct attitudes and activities. This study aims to present symbols of students' humility within Nusantara cultural practices and explore the ecological aspects of the unique pesantren culture as portrayed in mass media. This qualitative research utilizes a discourse analysis framework. In mass media discourse, symbols of students' humility are reflected in socio-cultural dimensions through cultural practices such as "cocoghen" rituals, Quranic study sessions ("ngaji kitab"), welcoming the night of Eid al-Adha, seclusion ("khalwat"), and communal meals ("mayoran"). These practices honor Prophet Muhammad, instill noble ethics, foster Islamic brotherhood (ukhuwah islamiyah), encourage surrender to Allah, and promote restraint from worldly desires. Additionally, the pesantren cultural practices serve as environments that preserve local customs, shape students' character, foster brotherhood, offer experiential learning, impart life values, and cultivate self-restraint. The finding of this research provides distinctive insights into the practices of local pesantren traditions, serving as a foundation for the development of the unique cultural heritage of the archipelago. Tradisi pesantren merupakan aspek penting dari budaya Nusantara yang membentuk kerendahan hati (tawaduk) para santri dalam praktik keagamaan dan budaya. Kerendahan hati ini diekspresikan melalui sikap dan aktivitas yang khas. Penelitian ini bertujuan untuk menyajikan simbol-simbol kerendahan hati santri dalam praktik budaya Nusantara serta mengeksplorasi aspek ekologi dalam budaya unik pesantren seperti yang digambarkan dalam media massa. Penelitian kualitatif ini menggunakan kerangka analisis wacana. Dalam wacana media massa, simbol-simbol kerendahan hati santri tercermin dalam dimensi sosial-budaya melalui praktik-praktik budaya seperti ritual "cocoghen", pengajian kitab suci Al-Quran ("ngaji kitab"), menyambut malam Idul Adha, pengasingan diri ("khalwat"), dan makan bersama ("mayoran"). Praktik-praktik ini bertujuan untuk menghormati Nabi Muhammad, menanamkan etika luhur, mempererat ukhuwah Islamiyah, mendorong penyerahan diri kepada Allah, dan menahan diri dari keinginan duniawi. Selain itu, praktik budaya pesantren berfungsi sebagai lingkungan yang melestarikan adat lokal, membentuk karakter santri, mempererat persaudaraan, memberikan pembelajaran melalui pengalaman, menanamkan nilai-nilai kehidupan, dan melatih pengendalian diri. Temuan penelitian ini memberikan wawasan yang khas mengenai praktik tradisi lokal pesantren, yang menjadi dasar pengembangan warisan budaya unik Nusantara.

Ahmet Efe

Despite all the recent discoveries in behavioral psychology, ethics, religion, and finance, the spirit of homo- Despite all the recent discoveries in behavioral psychology, ethics, religion, and finance, the spirit of homo-economicus still dominates contemporary economics, political science, and sociology. The old parts of the political economy reveal that leading figures such as Ibn Khaldun, Weber, Bacon, Hobbes, and Smith were not apostles of pure economic rationality and a materialistic mindset. While most of these thinkers plausibly endorsed "rationality" in the context of social and cultural realities, they were also aware of the systematic irrationality of cognitive biases that were later "discovered" by contemporary behavioral economists. We are trying to answer the question, "are there a discrepancy or non-complacency in rationality understanding of economic decisions based on differing needs of economic agencts from a religious perspective?". So, based on assumptions that religion, economis and psychology are effecting each other, it is argued that a well-defined hypothesis and assumptions on the relationship between psychology and economic behaviors need to be cleared at least three aspects: first, "identifying key factors that influence mood"; second "exploring the relationship between behavior, faith, and psychology"; and third "considering the possible effects of psychology, faith, and behaviors of different groups of people on economic decisions”. A set of reasonable suggestions for policy makers is going to be produced in this direction.

Fuad Zen

Data menyebutkan bahwa lebih dari satu juta wanita Indonesia melakukan aborsi setiap tahunnya. Dari jumlah tersebut sekitar 50% berstatus belum menikah, 10%-21% di antaranya dilakukan oleh remaja, 8%-10% kegagalan KB, dan 2%-3% kehamilan yang tidak diinginkan oleh pasangan menikah. Kenyataan ini menunjukkan tingginya kebutuhan terhadap praktik aborsi dan beragamnya faktor penyebab aborsi. Pada umumya wanita melakukan aborsi karena disebabkan oleh beberapa hal, di antaranya; dorongan ekonomi, adanya kekhawatiran bahwa janin dalam kandungan akan lahir dalam keadaan cacat, dorongan moral akibat hubungan biologis yang tidak memperhatikan moral dan agama, dan juga dorongan lingkungan. Di kalangan ulama fikih, berbeda pendapat mengenai kebolehan aborsi, bagi yang membolehkan, yakni sebelum peniupan ruh, dengan alasan, pada tahapan itu makhluk belum bernyawa. Sementara ulama yang tidak membolehkan, berpendapat sejak terjadi konsepsi (bertemunya sperma dan ovum), haram melakukan aborsi, sebab sudah ada kehidupan pada kandungan yang sedang mengalami pertumbuhan dan persiapan untuk menjadi makhluk baru yang bernama manusia yang harus dihormati dan dilindungi eksistensinya. Pendapat yang disepakati fuqaha, yaitu bahwa haram hukumnya melakukan aborsi setelah ditiupkannya ruh (usia kehamilan empat bulan). Terlepas dari ulama yang membolehkan atau melarang, pada prinsipnya pengguguran kandungan itu haram. Meskipun keharamannya bertingkat-tingkat sesuai dengan perkembangan kehidupan janin. Tetapi untuk keadaan tertentu dengan sejumlah alasan tertentu yang dibenarkan secara medis dan syar’i, maka aborsi dapat dilakukan. Bagaimana dengan janin yang cacat, apakah kondisi tersebut dapat dijadikan alasan medis untuk melakukan aborsi?.Kemajuan ilmu kedokteran sekarang tidak diragukan, namun demikian, tidaklah dipandang akurat jika dokter membuat dugaan bahwa setelah lahir nanti si janin (anak) akan mengalami cacat—seperti buta, tuli, bisu—dianggap sebagai sebab yang memperbolehkan digugurkannya kandungan. Dalam kenyataan banyak yang mengenal kelebihan para penyandang cacat ini. Namun demikian, pada fase 40 hari pertama, boleh digugurkan jika terdapat maslahat yang mendesak secara syari’at, atau untuk menghindari bahaya yang pasti terjadi. Di antaranya adalah jika janin ini dibiarkan hidup, akan cacat secara fisik dan membahayakan dirinya.

Philip Igbo

The term ‘servant of Yahweh’ (‘eḇeḏ yhwh) is a fundamental term in Deutero-Isaiah. There are four poems in DI usually referred to as ‘Servant-Songs’. Yahweh directly addresses the servant as ‘my chosen’ (bəḥîrî), upon whom he has put his spirit. This mysterious servant is tasked with the mission to open the eyes of the blind and to set prisoners free (cf. Isa 42:7). The anonymous servant has a mission “to raise up the tribes of Jacob/Israel” and to be “a light to the nations” and to bring God’s salvation to the nations (Isa 49:5-6). He carries out his mission despite the opposition and insults he suffers. He is “despised and rejected”, but he is Yahweh’s agent of salvation. His death is a vicarious death by which he saves many. One of the challenging issues in the debate about the identity of the servant in Isaiah’s servant songs is the question of the identity of the mysterious ‘Servant’ of the Lord. Does the term ‘Servant’ refer to Israel or to a royal, or messianic or prophetic figure? These are the questions that this work sets out to address. The study adopts an exegetical method of biblical analysis spiced with theological reflection on the selected passages.

Yaniv Feller

ABSTRACTShaul Magid's Meir Kahane: The Public Life and Political Thought of an American Jewish Radical (2021) stresses the American character of Kahane's thought. This review analyzes this claim in two ways. First, it offers a transnational perspective on Kahane's philosophy. Second, it examines Magid's concept of neo‐Kahanism in light of Kahane's legacy in Israel.

Heather M. DuBois

AbstractThe intersection of ethics, religion, theology, and peace studies is intensifying through increasingly multi‐disciplinary, contextual, explicitly normative scholarship. This book discussion demonstrates this claim through its profiles of an introduction to Christian ethics by Ellen Ott Marshall, a case study of the School of the Americas Watch by Kyle B. T. Lambelet, a case study of the American Jewish Palestine solidarity movement by Atalia Omer, and a global, historical study of Christian ethics by Cecilia Lynch. Though their methods and subjects vary, these authors are collectively renewing a history of mutual enrichment between religious ethics and peace studies, employing theories of lived, ambivalent religion. To begin, this essay provides introductory remarks about the field of peace studies, highlighting the evolving involvement of religious actors. To conclude, it makes a plea for greater use of conflict theory and peace practice in religious ethics.

Mary Nickel

AbstractMany ethics instructors turn to peculiar examples and cases to highlight ethical concerns about autonomy and collective goods. While these efforts are respectable, they lamentably reinforce the valorization of independence and the opposition of individuality to collectivity that are too prevalent in ethics today. Attending to the event of pregnancy would help overcome these troubles. By concentrating on pregnancy, we can better appreciate the dependence that is integral to the human experience, the discrete value of each individual, the possible noncompetition between individual and society, and the importance of appreciating the sources of our existence. Religious ethicists would do well to think more about pregnancy, a condition which is sui generis and yet also illustrative of the fundamental interdependence of human beings.

Jannat Mashayekhi, saeedeh saeedi tehrani, Mohsen Rezaei Adaryani

Background and Objectives: Patient autonomy is a recognized principle in modern medical ethics, and truth-telling to the patient; thus, it holds special importance for its contribution to this principle. In practice, however, several challenges emerge that can lead to different responses. This difference is more marked in studies conducted in the Eastern and Muslim countries due to variations in cultural and religious beliefs. Truth-telling is a challenging concept respecting placebos, medical errors, and delivering bad news on diagnosis and treatment to patients. Methods: This study employed an unsystematic review of library and online sources, as well as databases, including Google Scholar, Springer, PubMed, Ovid, and relevant Persian papers in an attempt to provide an overview of this concept and study the Islamic view, particularly the Shi’ite perspective, and the predominant approaches employed in Muslim countries. Results: Islamic scripture and hadith strongly advocate honesty and truth-telling. However, maleficence to patients and exposing them to serious harm is unallowed, and withholding the whole or a part of the truth; even lying is justified in extreme cases. Conclusion: Essentially, the philosophy of medicine is based on helping patients and reducing their pains. Considering the unique condition of each patient, a perfect solution cannot be prescribed for all of them and the same strategy to manage all cases. The emphasis on truth-telling in the Islamic view is no less than other schools of thought. However, if disclosing the truth may expose the patient to certain, serious biopsychological risks, denying the whole or a part of the truth might be advisable; even in frequent cases, lying can be justified to protect the patient.

Evi Fitriana, Muhamad Khoiri Ridlwan

Social change includes elements of both material and non-material culture. This emphasizes the great influence of material elements of culture on non-material elements. Technological developments cause cultural changes.The digital era has an impact on shifting interest in the search for Islamic knowledge from offline to online systems. Therefore, religious learning becomes easy and practical. The transfer of Islamic religious knowledge in “ngaji online" is not only from the teacher directly by coming to a majlis ta'lim, but can be done through social media. "Ngaji online " on social media must be equipped with controls for the content displayed. The new order that emerges from the activity of "ngaji online" forms a new habitus that adapts to the social conditions of the community. The paradigm of social change theory discusses changes in society and the processes that occur in these changes. The problem in the online Ngaji phenomenon leads to a social fact paradigm that is linked to functional structural theory.

Ryan Ramsey

A healer, Mexican folk saint, and revolutionary figurehead, Teresa Urrea exhibited a deeply inculturated Christianity. Yet in academic secondary literature and historical fiction that has arisen around Urrea, she is rarely examined as a Christian exemplar. Seen variously as an exemplary feminist, <i>chicana</i>, Yaqui, <i>curandera</i>, and even religious seeker, Urrea’s self-identification with Christ is seldom foregrounded. Yet in a 1900 interview, Urrea makes that relation to Christ explicit. Indeed, in her healing work, she envisioned herself emulating Christ. She understood her abilities to be given by God. She even followed an ethic which she understood to be an emulation of Christ. Closely examining that interview, this essay argues that Urrea’s explicit theology and ethic is, indeed, a deeply indigenized Christianity. It is a Christianity that has attended closely to the religion’s central figure and sought to emulate him. Yet it is also a theology and ethic that emerged from her own social and geographic location and, in particular, the Yaqui social imaginary. Urrea’s theology and ethics—centered on the person of Christ—destabilized the colonial order and forced those who saw her to see Christ in Yaqui, female garb.

Wael Kamel

Folklore is the strength that results from the thought of peoples.” Likewise, folklore holds between tangible material heritage that we perceive in the way of life, tools and methods of production and other tangible things, intellectual and emotional legacies embodied in values, customs and traditions, and heritage is the mirror of peoples reflecting their ideas, history and activities. Artistic, industrial, agricultural and even emotional.The civilized nations no longer viewed their heritage and heritage from traditional and folk art as merely beautiful (plastic) arts that have no utilitarian and functional value to them. Including the values of beliefs, customs, traditions, ethics and human meanings, and it has its presence and strong influence on public taste more than arts, then preserving it is preserving identity, especially since the last years of the last century carried the risks of cultural globalization invading the identities of peoples.The importance of preserving the heritage is that attaching to the heritage, analyzing it and studying its components is a necessary thing, especially when it comes to heritage such as our rich and distinguished Egyptian heritage. In order to return it to us in new forms and relationships in order to make it contemporary to us.The Nubian folklore is an integral part of the components of the Egyptian identity and an extension of the ancient Syrian civilization. The difference in time and space is a true reflection of the civilizational environment, which is the result of the interaction of many religious, social and cultural factors. It has had an impact on the architectural character and the formulation of the popular Nubian architectural styles.So the research deals with:- Studying the Nubian heritage as a distinctive Egyptian feature throughout the ages, and studying here is not intended to stand on the works of those who preceded us, and to estimate the amount of their progress and the extent of their progress. Ali Nubian Heritage to emphasize our folklore in light of its connection to the field of interior design, furniture and sustainable tourism development in a modern form.Taking advantage of the heritage values of the Nubian character with a contemporary concept on the elements of the interior design of the reception halls of five-star tourist facilities, which are held without design expressing Egypt with its distinct identity

Morteza Shamsizadeh, Khodayar Oshvandi, kamran alipor et al.

Background & Aim: Professional practice in nursing requires familiarity with the ethical issues of nursing profession and their sensitivity to patients. This sensitivity, as the basis of nursing ethics, should be considered from the beginning of nursing education. The degree of adherence to one's religion and the level of one's beliefs appear to be factors influencing moral sensitivity. The purpose of this study was to determine the relationship between spiritual health and moral sensitivity of nursing students. Methods: In this descriptive-analytical study, 123 nursing students of Hamadan University of Medical Sciences were enrolled. Data were collected through questionnaire demographic information, Poultzan and Erison spiritual health questionnaire and moral sensitivity questionnaire. The data were analyzed by Chi-square and Pearson correlation coefficients using SPSS 21 software. Results: The mean age of participants was 23.69±4.55 years. Most nursing students had moderate spiritual health score and moral sensitivity. There was a positive and significant correlation between spiritual well-being with nursing students 'moral sensitivity (r=0.26, P=0.003), meaning that the higher the students' spiritual health score, the higher their moral sensitivity. Conclusion: The results showed that spiritual health is an important parameter in promoting the moral sensitivity of nursing students. Therefore, promoting religious beliefs improves the health status of students and thus plays an important role in the implementation of effective patient care. In the promotion of their health, the spiritual aspect should also be taken into consideration.

Alda Balthrop‐Lewis

AbstractThis article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.

omid ghaderzadeh, rohollah bakhshiyan

Introduction The law enforcement is considered as one of the official providers of social order. According to empirical evidence, there is a type of skepticism amongst people and the community against law enforcement organizations; the majority of complaints have been posed with regards to police stations and the road police. The dominant approach employed in the existing research on the role and position of police in social security and order involves a quantitative, extrinsic nature. Furthermore, the audience in such studies mainly included people and the society (e.g. Doosti & Fallahi, 2015; Habibzadeh & Soltani, 2016; Kamran & Ahmadian, 2009; Saei & Bakhshi, 2012), while studying the NAJA staffs themselves as providers of social security and order has been overlooked. The present study seeks to delve into the world of the NAJA staffs using the qualitative method. The study of backgrounds and semantic implications of order from the perspective of NAJA staffs could be very beneficial for understanding and analyzing social order in a society where order is retained majorly by organizations supervised by NAJA. It could also contribute to the reformation of administrative structures and providing an exquisite approach and insight within the police force on how to provide and retain security and order through an interactive and participatory approach in the society. This issue is of particular significance in the case (Shahin Dezh) studied in the present research due to its multicultural and multiethnic texture.     Material & Methods In this study, it is attempted to explore social order from the view of the NAJA staffs. Given the complexity, sensitivity and contextual nature of social order, the qualitative method is more suitable. In addition, the Grounded Theory method was used to examine the backgrounds and constitutive conditions of social order. The case studied in this inquiry was the law enforcement staffs of Shahin Dezh city, located in Western Azerbaijan province. One of the requirements for participants was to have a minimum service period of ten years. The sample size in this study depended on the saturation limit intended for theoretical conclusion which was attained during the research process. Subsequently, 32 semi-structured interviews were conducted with the law enforcement agents of Shahin Dezh. Since the purpose of the Grounded Theory is theorization or theoretical analysis, the theoretical sampling method was employed. As for the interviews, subsequent interviewees were selected using the sampling method with maximum diversity. To this end, interviews were conducted with agents with distinguished level of education, and different military, occupational, organizational and ethnic positions. Following the interviews, data were analyzed through open, axial and selective coding. Discussion of Results & Conclusion According to field studies and data collected from interviews with a sample selected from the NAJA staffs, it was observed that social order involves multiple meanings. The negative aspect of social order involves supervision over dealing with norm breakers, uncompromising attitude towards those who disrupt social order, and extrinsic protection. The positive aspect involves cooperation between various social groups and strata. While regarding social order as essential, the interviewees also considered the law enforcement as one of the providers of social order and asserted the necessity of cooperation between people and the law enforcement. In the case studied in this inquiry, people’s participation was mostly manifested as a general form through authorities of power, i.e. elders and religious scholars. Moreover, the law enforcement cooperation were focused on institutions such as schools and mosques while civil entities were not at a significant position to construct social order. According to the views of the NAJA staffs, there are a set of backgrounds and conditions for providing social order which include intrinsic and extrinsic protection, preventive measures, culturalization, contingency actions, and work ethics; at the macro level, these include deepening the citizenship dimensions, institutional cooperation, absence of institutional/functional conflicts between official social order organizations, and integration of rules. As for interactions, it was shown that the NAJA staffs consider resorting to strategies such as building institutional confidence, accepting criticisms, flexibility in methods, organizational improvement, and procedural justice as necessary for providing social order. Accordingly, concepts and notions derived from the world of NAJA staffs denote “low political, behavioral, and ideological tolerance”. Such a perception somehow involves pessimism and skepticism towards various cultural tastes and interests, and different lifestyles; it is closer to the negative aspects of social order. As a consequence, low levels of political, behavioral, and ideological tolerance has resulted in a number of problems in social order. Such an order constitute enforcement-related elements and components such as order from the top, reliance on rules and prescriptive nature. Therefore, given the views of the NAJA staffs, social order cannot be retained solely through mediation by Force majeure, and requires preventive approaches, culturalization, and social cooperation. The NAJA staffs’ emphasis on the necessity of inclusive and integrative backgrounds, social capital and flexibility in strategies as components of order derived from the community (coherent order) shows the inefficient, problematic order that is present in the society. According to the data, the core category was extracted, that is, “the problematized social order”, implying the compulsory and social aspects of the social order.

Septiana Purwaningrum

Abstract: The dichotomy of science really has a role in bringing the dualism of education. The impact of the dualism in education is that general education institutions deepen in mastering modern science and lack of religious values. On the other hand, the religion education deepens the religious knowledge and lags behind the development of modern science. The demarcation separation between general education and religious education makes the stratification between two educations eventually, in which the position of islamic education is onsidered lower. The dichotomy of science must be stopped immediately so this community does not continue to fall into deterioration. The solution to overcome the dichotomy of science can be done through the Islamization of science and the spiritualization of human being. This article is written qualitatively based on library research by using primary source and some relevant secondary sources. Through descriptive-analytical methods, the writer tries to elaborate the material related to the dichotomy of science, the islamization of science and the spiritualization of human beings in Islamic Education to realize non-dichotomic Islamic education. Abstrak: Dikotomi ilmu sangat berperan dalam memunculkan dualisme pendidikan. Dampak dari dualisme pendidikan adalah lembaga pendidikan umum lebih memperdalam penguasaan ilmu pengetahuan modern dan kering akan nilai-nilai agama. Di sisi lain, pendidikan agama lebih memperdalam pengetahuan agama dan tertinggal dari perkembangan ilmu pengetahuan modern. Pemisahan secara demarkatis antara pendidikan umum dan pendidikan agama pada akhirnya melahirkan stratifikasi antar dua pendidikan tersebut, di mana posisi pendidikan Islam dianggap lebih rendah. Dikotomi ilmu dalam pendidikan Islam harus segera dihentikan agar umat ini tidak terus menerus terjerembab dalam keterpurukan. Solusi untuk mengatasi dikotomi ilmu dapat dilakukan melalui islamisasi sains dan spiritualisasi human being. Artikel ini ditulis secara kualitatif berbasis library research dengan menggunakan sumber primer dan beberapa sumber sekunder yang relevan. Melalui metode deskriptif-analitis, penulis berupaya untuk mengelaborasi materi terkait dikotomi ilmu, islamisasi sains, dan spiritualisasi human being dalam Pendidikan Islam untuk mewujudkan pendidikan Islam yang nondikotomik.

Shira Weiss

ABSTRACTAn analysis of the contemporary moral debate over price gouging can advance multiple readings of the challenging biblical episode which depicts Jacob's purchase of the birthright. Ethical considerations, such as the maximization of welfare, preservation of choice, and promotion of virtue are evaluated and then applied to the biblical text recounting the sale of Esau's birthright. Did Jacob act ethically in his purchase of ravenous Esau's birthright, or did he seize a propitious opportunity to exploit Esau's predicament? Is Esau responsible for spurning his birthright, or was he misled as he claims Jacob had “supplanted me these two times: he took away my birthright; and, behold, now he has taken away my blessing” (Genesis 27:36)? An ethical analysis of Jacob's and Esau's intentions and actions in the transaction uncovers the Bible's position on the sale and on the larger moral debate.

Alexa Woodword

Last year, a baby boy was born from an embryo that had undergone mitochondrial replacement therapy (MRT). MRT was used to prevent this child from inheriting a mitochondrial disease from his mother, specifically infantile subacute necrotizing encephalomyelopathy – a disease that affects the central nervous system and usually results in death within the first few years of life. While controversial, assisted reproductive technologies (ARTs) such as MRT provide prospective parents with additional options and have the potential to improve the quality of human life by preventing disease. This story is significant for bioethical consideration because this technique results in germline modification -- the alteration of DNA in human reproductive cells that will be passed on to their offspring. Implementing MRT in humans has consequentially garnered much criticism, from simple health-related implications, such as unknown harms to potential offspring and eugenics concerns, to a potential next step of scientific intervention: directly editing the nuclear genome. With MRT, modifications affect the mitochondrial genome (mtDNA) but not the nuclear genome. Researchers emphasize the lack of significance that mtDNA has on personal characteristics and overall maintenance of “genetic integrity,” especially when compared to using a whole donor egg with an “unrelated” nuclear genome.[1] Even so, additional concerns arise regarding the long-term anthropological effects, blurring the distinction between therapy and enhancement, and issues of resource allocation. Mutations and deletions in the mitochondrial genome can result in mitochondrial diseases affecting the neurological, musculoskeletal, cardiac, gastrointestinal, renal, and other systems, all of which are incurable.  MRT uses the intended parents’ nuclear DNA in conjunction with a donor’s mitochondria. MRT would affect the gametes of female babies born from this technique, who could then pass the donor mitochondria to subsequent generations. Unlike other controversial germline modification techniques -- notably, CRISPR/Cas9 and TALEN -- the safety and efficacy of MRT has been repeatedly demonstrated in pre-clinical animal studies.[1]  MRT is used in conjunction with in-vitro fertilization (IVF) and inevitably results in the destruction of fertilized eggs when the pro-nuclear transfer method is used. Scientifically defined, a fertilized egg does not become an embryo until after implantation into the uterine wall, but others disagree and consider the fusion of sperm and egg a sufficient criterion. The latter definition raises a multitude of issues and objections to most, if not all, experimental embryonic research. Critics also raise a concerns about a slippery slope, fearing that this type of research will lead to “dehumanizing practices, such as embryo farms, cloned babies, the use of fetuses for spare parts, and the commodification of human life.” Interestingly, research in bioenergetics shows that mitochondria may play a key role in nuclear gene expression – for example, in protein synthesis– appearing to bolster critics’ claims that MRT could have unknown phenotypic outcomes.  Genome-wide association studies (GWAS) have analyzed the variance of certain single base pairs in mtDNA and have found disease risk separate from known monogenic mitochondrial diseases. Mitochondrial content also correlates with some histone modifications and chromatin activation, and may influence the epigenome. The extent to which mitochondria play a direct role in influencing phenotypic outcomes further legitimizes the issues of unanticipated health and psychosocial outcomes, including fertility and neurodevelopmental problems. These are not trivial concerns, and research should continue to attempt to understand the mechanisms by which the mtDNA influences the transcription and the epigenome; but this presents a scientific problem, not one of principle. Other technologies, such as IVF and preimplantation genetic diagnosis (PGD), are routinely used to screen and choose embryos based on genetic characteristics –– i.e., lack of predisposition to disease. Prospective parents whose eggs and/or sperm are not viable may choose to use donor gametes to produce a child. In both cases, the nuclear genome of the resulting child is not the same as it would have been had the parents conceived naturally. More likely, there would be no child at all.  Hence, if techniques like IVF, PGD, and MRT are available, safe, and effective, they should be appropriately utilized to promote procreative liberty and help increase the chances of the birth of a healthy, disease-free baby. Concerns of distributive justice, monopolization, commodification, cloning, protections for donors, and other ethical hurdles surrounding MRT can be resolved by enacting regulations and instituting relevant policies. To the dismay of many researchers, the 2016 Consolidated Appropriations Act included a proviso that prevents the FDA from reviewing applications “for an exemption for investigational use […] in research in which a human embryo is intentionally created or modified to include a heritable genetic modification” through the fiscal year 2016. Perhaps influenced by political or religious ideals, this legislation fails to recognize the overarching goals of medical research to improve health, prevent disease, and advance scientific knowledge. Under the new administration, it is unlikely that this will change, given the emerging restrictions on reproductive rights, antipathy towards scientific evidence, and the proposed health care replacement plan that is projected to dramatically decrease coverage. The United Kingdom’s Human Fertilization and Embryology Authority (HFEA), on the other hand, determines the safety, efficacy, feasibility, and the psychosocial factors of ARTs, having “launched a public consultation process on the social and ethical implications of MRT prior to its approval.” The House of Commons approved the new legislation allowing experimental MRT procedures, based on a solid understanding of scientific research and overall public support.[4] Earlier this year, the Institute of Medicine (IOM) produced a report on MRT at the request of Congress. While the report recommends that the federal government allow clinical investigation and application of MRT, it fails to recognize the progress made in the UK and suggests ethically and legally troubling methodologies relating to sex-selection and procreative liberty by recommending pursuit of MRT in male embryos only. This recommendation results in a larger ethical dilemma than previously existed. In doing so, boys may be subject to more potential harm, girls may be simultaneously deprived of preventative measures, and potential parents may have no choice in this sex-selection – a process which is itself ethically controversial. The report repeatedly mentioned the “novel ethical, social, and policy issues” that MRT presents, but mentions only existing dilemmas that are prevalent in the use of  IVF, donor gametes, and new medical procedures more generally.[11] The only “novel” consideration concerns the introduction of a third party’s mtDNA, and as mentioned, presents a scientific dilemma, rather than an ethical one. Society has become increasingly accepting of the use of donor gametes, use of ARTs by gay and lesbian couples, and adoption of biologically un-related children. Our notions of parentage are already so diverse; such concern over a mitochondrial donor seems unwarranted. In addition, the United States lags behind the UK in encouraging public engagement with these issues.[10] Perpetuating the “three parent” misnomer and other propaganda will continue to stagnate progress in ARTs, especially in more controversial therapies such as MRT, which can invoke the ethical debate between enhancement and therapy. The goal of MRT is to repair a physiological dysfunction, not to enhance an individual’s physiology. Mitochondrial diseases affect approximately 4,000 children a year in the United States, diseases for which there are no cure; MRT is a promising method for preventing premature death. The exceptional nature of genetics has deeply rooted itself in the public’s perception; while trepidation is unnecessary, extreme care is advisable in pursuing therapies that affect not only our children, but also our descendants for years to come.   References 1. Ishii, Tetsuya. "Potential impact of human mitochondrial replacement on global policy regarding germline gene modification." Reproductive biomedicine online 29, no. 2 (2014): 150-155. 2. Baltimore, David, Paul Berg, Michael Botchan, Dana Carroll, R. Alta Charo, George Church, Jacob E. Corn et al. "A prudent path forward for genomic engineering and germline gene modification." Science 348, no. 6230 (2015): 36-38. 3. Genetic integrity refers to the maintenance of offspring DNA sequences from the original(s) sequences. Here, it implies that the DNA in a child comes solely from the mother and father. 4. Baylis, Françoise. "The ethics of creating children with three genetic parents." Reproductive biomedicine online 26, no. 6 (2013): 531-534. 5. Falk, Marni J., Alan Decherney, and Jeffrey P. Kahn. "Mitochondrial Replacement Techniques—Implications for the Clinical Community." New England Journal of Medicine 374, no. 12 (2016): 1103-1106. 6. Gallagher, James. "MPs Say Yes to Three-person Babies." BBC News. February 3, 2016. Accessed September 30, 2016. http://www.bbc.com/news/health-31069173. 7. Findlay, J. K., M. L. Gear, P. J. Illingworth, S. M. Junk, G. Kay, A. H. Mackerras, A. Pope, H. S. Rothenfluh, and L. Wilton. "Human embryo: a biological definition." Human Reproduction 22, no. 4 (2007): 905-911. 8. Muir, Rebecca, Alan Diot, and Joanna Poulton. "Mitochondrial content is central to nuclear gene expression: Profound implications for human health." Bioessays 38, no. 2 (2016): 150-156. 9. It is important to note that epigenetics themselves can be heritable, which poses additional challenges when affecting the genome in this way. Imposing heritable changes currently have unknown risks. 10. Cohen, I. Glenn, and Eli Y. Adashi. "Mitchochondrial replacement therapy: the IOM report and its aftermath." Nature Reviews Genetics (2016). 11. "American Health Care Act." Congressional Budget Office. March 16, 2017. Accessed March 21, 2017. https://www.cbo.gov/publication/52486. 12. Cohen, I. Glenn, Julian Savulescu, and Eli Y. Adashi. "Transatlantic lessons in regulation of mitochondrial replacement therapy." Science 348, no. 6231 (2015): 178-180. 13. G. Vogel, Mitochondrial gene therapy passes final U.K. vote, Science Science Insider, 24 February 2015, ; http://news.sciencemag.org/biology/2015/02/mitochondrial-gene-therapy-passes-final-u-k-vote10.1126/science.aaa7899 14. National Academies of Sciences, Engineering, and Medicine. Mitochondrial replacement techniques: Ethical, social, and policy considerations. National Academies Press, 2016. 15. Dondorp, Wybo, G. De Wert, Guido Pennings, F. Shenfield, P. Devroey, B. Tarlatzis, P. Barri, and K. Diedrich. "ESHRE Task Force on ethics and Law 20: sex selection for non-medical reasons." Human Reproduction 28, no. 6 (2013): 1448-1454.