Hasil untuk "Religious ethics"

Garry L. Hagberg

This article will bring together and explore the relations between four aspects of Wittgenstein’s remarks on, and his relation to, religious language. The first is his sense of the special role that religious language can play in the lives of people. The focus is not on traditional issues in the philosophy of religion—not the Ontological Proof of the existence of God; not any of Aquinas’ Five Ways; not the argument from Design or the Cosmological Argument; and not any other philosophico-religious matter concerning arguments for the existence or non-existence of any deity. His interests lie elsewhere. Second, we see that what Wittgenstein is centrally concerned with is the life-structuring power that religious language can possess and exert; it concerns both the sense-making power of pattern-lives in religious narratives and the metaphorical content of religious ways of thinking and perceiving. The third aspect is the distinctive, and in its way transcendental, way of seeing the world and existence <i>sub specie aeternitatis</i>, that is, under the aspect of eternity. Or, I will suggest, under the aspect of timelessness, or of having the sense of being above and outside of time. Wittgenstein said that he was not a religious person, but that he could not help but to see every problem from a religious point of view. In this third theme of the article, I will attempt to explicate what that remark can mean—how it reveals what Wittgenstein elsewhere in his work calls “a way of seeing.” And then fourth, this article will connect these three aspects to the special, non-pragmatic (and often in the above sense, transcendental) way that we view works of art. In his Notebooks of 1914-16, Wittgenstein wrote, “The work of art is the object seen <i>sub specie aeternitatis</i>; and the good life is the world seen <i>sub specie aeternitatis</i>. This is the connection between art and ethics.” At the close, I suggest that the way we learn to see the world through and within religious language (again, apart from any theological claim concerning divine existence or not) is parallel to one important way of seeing art—where the parallel is one that casts light from each side to the other. Along with some other works, my most central example in art will be the paintings of Morandi: in conveying an unmistakable sense of timelessness, they both convey, and in viewing them invite us to enact, the special way of seeing objects <i>sub specie aeternitatis</i>.

Shatha Abdullah AlShaye

Abstract This study aims to revisit the recently constructed Saudi translation ethics (2023) and reassess their validity to guide translators in conveying cultural elements representing Saudi Arabia’s unique cultural heritage. Data from the Diriyah Season Website and Riyadh Season 2023 booklet were analyzed to assess the extent to which dynamic equivalence was attained. The effectiveness of the newly established code of ethics in translating Arabic cultural references into English was evaluated by utilizing Chesterman’s (2001) and Kruger and Crots’ (2014) perspectives on the professional, socio-cultural, and personal dimensions of translation ethics. The findings suggest that the professional code of ethics proved ineffective in guiding translation practices in Saudi Arabia, as it failed to adequately address challenges associated with cultural references, focusing mainly on narrower professional aspects of translation ethics. The study argues that establishing an ethical code for translation in Saudi Arabia requires a foundation rooted in an empirical examination of the ethical issues translators face within the country, among which are cultural challenges. These include cultural challenges shaped by Saudi Arabia’s unique religious, social, and linguistic traditions, which may differ from those encountered in more diverse or multilingual societies. This empirical analysis should also encompass translators’ ethical orientations and their potential ethical engagement as activists within the socio-cultural context.

Ekenedirichukwu Eze, Sandra Mmachukwu Umeh

In every society, couples get into marriage with excitement and high expectations. However, losing a partner to death cuts short such high hopes. the death of a husband not only robs the bereaved woman of expectations in marriage, but also exposes her to some obnoxious practices which seem to be a cultural norms and socially accepted practice in Igboland. These obnoxious practices are drinking the water used in washing the corpse, shaving of hair, ritual seclusion, crying at interval, disinheritance if without a male child, etc. This paper therefore attempts an expository study of some of these obnoxious practices in Nanka. it is a theoretical paper that analyses the role of the Catholic Church in eradicating these widowhood practices. the method of data collection is in-depth interview with 15 respondents who are between the ages of 50-80, and also analysis of existing literature that relates to the study area. The findings of this paper is that some of the obnoxious practices are still in existence in Nanka. The paper recommends ethical teaching and involvement of Faith Based Organization (FBO) in the fight against the widowhood obnoxious practices. 

Seyyed Ahmad Habibnezhad, Mohammadreza Moradian Nayyeri

∴ Introduction ∴ The rapid expansion of commercial advertising, especially through television, has created significant societal and cultural impacts. The unique attributes of television—its vast reach, diverse audience, and combination of visual and auditory stimuli—make it an exceptionally potent medium. This influence, however, is a double-edged sword, capable of both positive and negative effects. Television advertising, driven by modern nihilism and neoliberal ideologies, often oversteps reasonable boundaries, potentially causing cultural harm. The definition of culture, as articulated by Taylor, includes an array of elements such as language, religion, art, law, and morality, all of which can be affected by television commercials.     Television advertisements interact intimately with public culture and societal norms, leading to significant legal challenges. Consequently, nations worldwide have instituted laws to regulate television advertising, curbing misleading advertisements and other violations even within free-market economies. In Iran, where cultural values are deeply rooted and the rule of law is paramount, it is crucial to scrutinize the legal boundaries of television advertising to mitigate its potentially anti-cultural impacts.     This research investigates the legal frameworks that address the cultural impacts of television advertising in Iran. It aims to delineate the existing regulations and assess the effectiveness of these legal norms in safeguarding Iranian cultural values against the detrimental effects of commercial advertising. ∴ Research Question ∴ The main question of this study is: "What are the legal requirements for addressing the anti-cultural effects of television advertising in the Iranian legal system?"     This question arises from the need to understand how existing laws in Iran regulate television advertising to protect cultural values and societal norms. It seeks to explore the adequacy of these regulations in countering the cultural degradation caused by commercial advertising. ∴ Research Hypothesis ∴ The central hypothesis of this study posits that despite the existence of numerous legal norms aimed at curbing the anti-cultural effects of television advertising, these objectives have not been fully realized. The hypothesis suggests that the current legal norms are fragmented and inadequately enforced, failing to effectively mitigate the cultural harms posed by television commercials.     Unlike prior research, which has predominantly focused on the ethical and jurisprudential aspects of television advertising, this study emphasizes the legal norms governing the cultural impacts of television advertising. It hypothesizes that a more consolidated and refined legal framework is necessary for effectively regulating the cultural consequences of television advertising in Iran. ∴ Methodology & Framework, if Applicable ∴ This study adopts a qualitative and practical approach, primarily utilizing library-based research methods. The methodology involves a comprehensive analysis of existing legal documents, regulations, and policies that govern television advertising in Iran. The research framework is structured as follows:     Literature Review: The literature review encompasses a thorough examination of previous studies on the cultural impacts of television advertising. This includes both Iranian and international perspectives, providing a comparative analysis of different regulatory approaches. The review highlights gaps in the existing literature, particularly the lack of focus on the legal aspects of cultural regulation in television advertising.     Legal Analysis: The legal analysis involves scrutinizing the Iranian legal framework, including the constitution, statutory laws, and regulations related to television advertising. This analysis aims to identify the specific legal provisions that address the cultural impacts of television advertising and evaluate their effectiveness.     Case Studies: Case studies of specific television advertisements in Iran are examined to illustrate the practical application of the legal norms. These case studies help to understand how current regulations are enforced and identify any discrepancies or shortcomings in their implementation.     Interviews with Legal Experts: Interviews with legal experts, policymakers, and practitioners in the field of media law are conducted to gain insights into the practical challenges and potential solutions for regulating the cultural impacts of television advertising. These interviews provide valuable perspectives on the effectiveness of existing legal norms and suggest areas for improvement.     Comparative Analysis: A comparative analysis is conducted to examine how other countries regulate the cultural impacts of television advertising. This analysis provides insights into best practices and potential strategies that could be adopted in the Iranian context.     Synthesis and Recommendations: The final stage of the methodology involves synthesizing the findings from the literature review, legal analysis, case studies, interviews, and comparative analysis. Based on this synthesis, recommendations are made for refining and consolidating the legal framework governing television advertising in Iran. These recommendations aim to enhance the effectiveness of legal norms in protecting cultural values against the negative impacts of commercial advertising. ∴ Results & Discussion ∴ The study has meticulously analyzed the Iranian legal framework concerning television advertising and its cultural impacts. The research reveals that despite the establishment of extensive legal norms aimed at preventing the anti-cultural effects of television commercials, these norms have not fully achieved their intended objectives. The study identifies several critical findings:     Comprehensive Legal Norms: Over the past four decades, Iran has developed a comprehensive set of legal norms at three levels—constitutional, ordinary laws, and specific regulations of the IRIB. These norms cover a wide array of areas, including economic distribution and consumption, women and family, children, ethics, social customs, audience and consumer rights, religious and jurisprudential rules, Persian language and literature, domestic and foreign policy, national independence, patriotic values, and social justice.     Persistent Anti-Cultural Effects: Despite these extensive regulations, television commercials in Iran continue to exhibit anti-cultural and destructive elements. Issues such as consumerism, unrealistic lifestyles, feelings of inferiority, extravagance, fashion obsession, instrumental use of women and children, and reinforcement of social inequalities remain prevalent in commercial advertisements.     Legislative Ambiguity and Enforcement Gaps: The study finds that the primary root of these problems is not the absence of legal norms but rather the ambiguity and lack of thoroughness in existing laws. This results in ineffective enforcement and compliance. The lack of clear oversight and enforcement mechanisms further exacerbates the situation, leading to widespread violations of legal norms in television advertising.     Institutional Conflicts and Inefficiencies: The consolidation of legislative, executive, oversight, criminalization, and judicial roles within the General Directorate of Commerce of IRIB has led to significant issues. These include conflicts of interest, lack of independence, inefficiency, and lack of accountability. Such institutional arrangements hinder the proper enforcement of legal norms and prevent the establishment of effective oversight and judicial procedures.     The discussion focuses on the implications of these findings and explores potential solutions to address the identified issues. Key points include:     Need for Legislative Clarity and Precision: The study underscores the need for clearer and more precise legislative norms to effectively regulate television advertising. Laws should be specific, unambiguous, and comprehensive, covering all aspects of commercial advertising that could potentially harm cultural values.     Enhanced Oversight and Enforcement Mechanisms: Effective enforcement of legal norms requires robust oversight mechanisms. Independent regulatory bodies, free from conflicts of interest, should be established to monitor and enforce compliance with advertising regulations. These bodies should have the authority to impose penalties and take corrective actions against violators.     Institutional Reforms: The study advocates for institutional reforms to address the conflicts of interest and inefficiencies within the IRIB. Separating the legislative, executive, and judicial roles related to television advertising can help ensure greater transparency, accountability, and effectiveness in regulatory processes.     Public Awareness and Education: Raising public awareness about the cultural impacts of television advertising is crucial. Educational campaigns can help audiences recognize and critically evaluate the content of advertisements, reducing their susceptibility to harmful influences.     International Best Practices: The study suggests looking at international best practices in regulating television advertising. Comparative analysis with other countries can provide valuable insights and strategies that could be adapted to the Iranian context, enhancing the effectiveness of local regulations.     Holistic Cultural Policies: Addressing the anti-cultural effects of television advertising requires a holistic approach. Cultural policies should integrate various aspects of society, including media regulation, education, and public policy, to create a cohesive framework that supports cultural preservation and promotes positive values. ∴ Conclusion ∴ The findings of this study highlight the Iranian legal system's attention to regulating the cultural impacts of television advertising. However, the persistence of anti-cultural elements in commercials indicates significant gaps in the enforcement and effectiveness of these regulations. The study concludes that:     The existing legal norms, while comprehensive, lack the clarity and thoroughness needed for effective enforcement.     Institutional arrangements within the IRIB contribute to conflicts of interest, inefficiency, and lack of accountability, hindering proper regulation of television advertising.     Effective solutions require legislative reforms to clarify and strengthen legal norms, the establishment of independent oversight bodies, and institutional reforms to ensure transparency and accountability.     Public awareness and education, coupled with international best practices, can enhance the regulatory framework and mitigate the cultural harms of television advertising.     This research underscores the need for a multi-faceted approach to address the anti-cultural effects of television advertising in Iran, combining legislative, institutional, and public policy reforms to protect cultural values and public order.

Shinhyung Seong

This study explores the ways in which a ban on ancestral rites influenced Korean Christianity. Ancestral rites are religious ceremonies that form the most critical social basis of Joseon, a Confucian society. First, the Korean Catholic Church was the first to oppose ancestral rites. Catholics created a new social and ethical resonance in Joseon society but had to endure tremendous persecution. Second, Protestantism was introduced when Joseon society was the most confused. Protestant missionaries banned ancestral rites, and Korean Protestants accepted them. Gradually, they interpreted it and embodied it in their faith. The ban on ancestral rites contributed to the formation of Korean Christianity. This laid the foundation for Christian social ethics and <i>Hyo</i> (孝, <i>Xiao</i> (Chinese pronunciation), filiality) theology. It has expanded into various fields, such as systematic theology, biblical studies, practical theology, and liturgical practice. Thus, this study examines how the ban on ancestral rites in Korea had a profound impact on the contextualization of Korean Christianity.

R. Rahmat

Integrated Islamic Schools (SIT) is a unique entity specifically born in Indonesia at the same time as the Nurul Fikri Integrated Islamic Elementary School in Depok in 1993. This school model developed rapidly until 2003 when the Integrated Islamic Schools Network was declared, and more than 1000 schools were established throughout Indonesia. This research discusses the stages and layers in developing a typical curriculum for Integrated Islamic Schools. The research results show that integrated Islamic schools organize themselves, including organizing the curriculum to align with all applicable rules and regulations in Indonesia. On the other hand, it aligns with the established institutional vision. In this way, integrated Islamic schools carry out a curriculum development process. This development process is carried out through various stages and layers, namely through conceptual aspects to realize belief in the creator, aspects of subject matter containing religious knowledge (kauliyah) and worldly knowledge (kauniyah), as well as integration in implementation to create education that is academic, spiritual, ethics, and social.   Abstrak Integrated Islamic Schools merupakan entitas unik yang secara spesifik lahir di Indonesia bersamaan dengan hadirnya Sekolah Dasar Islam Terpadu Nurul Fikri di Depok pada tahun 1993. Model sekolah ini berkembang pesat, hingga tahun 2003 saat Jaringan Integrated Islamic Schools dideklarasikan telah tercatat lebih dari 1000 sekolah berdiri di seluruh Indonesia. Penelitian ini bertujuan untuk membahas tentang tahapan dan lapisan yang dimaksud dalam konteks pengembangan kurikulum khas Integrated Islamic Schools. Hasil penelitian menunjukan bahwa sekolah islam terpadu melakukan penataan dirinya termasuk menata kurikulum agar sejalan dengan seluruh peraturan dan ketentuan yang berlaku di Indonesia dan disisi lain sejalan dengan visi kelembagaan yang didirikan. Dengan demikian maka sekolah islam terpadu melakukan proses pengembangan kurikulum. Proses pengembangan ini dilakukan melalui berbagai tahapan dan lapisan, yaitu melalui aspek konseptual untuk mewujudkan keyakinan kepada pencipta, aspek materi pelajaran yang mengandung ilmu agama (kauliyah) maupun ilmu duniawi (kauniyah), serta integrasi dalam implementasi untuk menciptakan pendidikan yang bersifat akademis, spiritual, etika, dan sosial. Kata Kunci: Integrated Islamic Schools; kurikulum merdeka; kurikulum nasional; kurikulum terpadu; pengembangan kurikulum

Kurniati, Muh. Fadhil Abdillah Imran, Aryan Aris

The provisions for the implementation of electronic transactions related to buying and selling followers are contained in article 18 which states that if the sale is carried out via the internet, the contract must be in the form of an electronic agreement that is legally binding. The jurists of the Hambali, Hanafi and al-Shafi'i madhhabs say that the object of the contract must be deliverable, the object must be present at the time the contract is performed, and it must not sell something that does not exist such as unfinished fruit (ripe). In contrast to the Maliki Madhhab which allows the buying and selling of immature fruit, on the basis that the immature part is included in the fruit that has already appeared, and only requires that the object must be present at the time of contract at the time of sacrifice of the fruit. In contrast to the view of law number 11 of 2008 where the provisions for the implementation of electronic transactions related to buying and selling followers are contained in article 18 which reads that if the sale is carried out via the internet, the contract must be in the form of an electronic agreement that is legally binding, then the applicable law must be in accordance with the basic principles of international criminal law and there are exceptions in article 20, namely in electronic agreements that With regard to the decision of both parties in relation to the agreement on the execution of the agreement, then the electronic transaction takes place only if the buyer has agreed and accepted the seller's offer. This research is included in the category of library research and uses methodology in the form of juridical, shari'i and sociological approaches. The data sources used are primary data sources, namely hadith, Qur'anic verses and the views of madhab imams while secondary data sources are journals, library books, data collected through reading, studying, and collecting a number of references related to the material. The journal of this study is, sellers and buyers who buy and sell followers to make an agreement before the contract is closed

Diah Ayu Nazira, S. Maryam Yusuf, M Januar Ibnu Adham

The background of this study originated from the found lack of politeness value of students in class IX MTsN 2 Ponorogo. From the results of observations that have been carried out previously, researchers found several students who behave rudely and speak impolitely, ethics in madrasa students have not been fully implemented, lack of friendly attitudes and respectful attitudes, some students lack a caring attitude towards their surroundings. This study aims to describe the internalization of the 3S school culture (Senyum, Sapa, and Salam) in increasing the value of politeness at MTsN 2 Ponorogo. This research uses a qualitative approach with a case study research type. While the data analysis technique used is the Miles, Huberman, and Saldana method which consists of 4 stages, namely data collection, data condensation, data presentation, and verification. The results of the study found that 1) the internalization of 3S culture at MTsN 2 Ponorogo begins with habituation. All madrasah residents are accustomed to implementing a culture of smiles, greetings, and greetings while in the madrasah environment. 2) The inhibiting factors for the internalization of the 3S culture are the effectiveness of teachers who are not optimal, environmental factors and peers. While the supporting factors are cooperation and support from madrasah stakeholders and parents who participate in assisting in the implementation of the program. 3) The impact of internalizing the 3S culture is the behavior of madrasah residents who increasingly show exemplary and as expected.   ABSTRAK Penelitian ini bertujuan untuk mendeskripsikan internalisasi budaya sekolah 3S (Senyum, Sapa, dan Salam) dalam meningkatkan nilai kesopanan di MTsN 2 Ponorogo. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus. Sementara teknik analisis data yang digunakan adalah dengan metode Miles, Huberman, dan Saldana yang terdiri dari 4 tahap yakni pengumpulan data, kondensasi data, penyajian data, dan verifikasi. Hasil penelitian ditemukan bahwa 1) internalisasi budaya 3S di MTsN 2 Ponorogo dimulai dengan pembiasaan. Seluruh warga madrasah dibiasakan untuk menerapkan budaya senyum, sapa, dan salam selama dilingkungan madrasah. 2) faktor penghambat internalisasi budaya 3S yakni efektifitas guru yang belum maksimal, faktor lingkungan dan teman sebaya. Sedangkan faktor pendukung nya yakni kerja sama dan dukungan dari para stakeholder madrasah dan orangtua yang turut serta membantu dalam pelaksanaan program. 3) dampak internalisasi budaya 3S adalah perilaku warga madrasah yang semakin menunjukkan keteladanan dan sesuai dengan yang diharapkan.

Chinaza Richard Ikeagwulonu, Chigozie Jesse Uneke, Obeta Mark Uchejeso

The use of human subjects in research comes with lots of ethical challenges. The purpose of this review is to assess the various ethical issues that have been associated with biomedical research in Nigeria. This article also find out the possible ways of improvement of this scenario. Pubmed/Medline, Google Scholar, JSTOR, and AJOL search were the possible search engine for literature from 2000 to 2020. Key words were used including ethics, ethical issues, biomedical research and Nigeria. Of the 113 publications were found. A total of 18(15.9%) fulfilled the study inclusion criteria and were included in this review. Twelve ethical issues were highlighted including Informed consent (12 studies), autonomy and voluntariness (8 studies), beneficence (8 studies), counseling (5 studies), compensation (4 studies), professional behavior and attitudes (2 studies), confidentiality (2 studies), social, cultural and religious practices (2 studies), scientific integrity (1 study), communitarianism (1 study), equity (1 study), and trust (1 study). Most of the studies were cross sectional and carried out in southern Nigeria. We found that there are ethical issues in biomedical research in Nigeria of which informed consent is most widely studied. Also, participants had varying degree of understanding of their rights as research subjects. As a result, there is need to enhance the capacity of investigators to better understand these issues and also increase their explanatory skill to help participants achieve complete understanding of their various rights and process.

Majid Yousefi Afrashteh, Shamsi Rezaei

Given the growing population of the elderly, it appears necessary to study the health-related factors of the elderly, which seem to be related to their quality of life (QOF). Recent researches have shown that spirituality, self-compassion, and sense of cohesion may improve health in this population. Therefore, this study aims to determine the model of QOF based on spirituality through mediating role of self-compassion and sense of cohesion in the elderly. The study population included all the elderly living in Zanjan, Iran, among which 370 were selected using convenience sampling method. The measures applied in the current study consisted of Parsian and Dunning’s Spirituality, Raes et al.’s Self-compassion, Antonovsky’s sense of coherence and The World Organization QOF Questionnaires. Path analysis was used to analyze the causal model. The results indicated the fit of the model with the data. 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Dedeh Kusmiyati

Rusaknya moralitas seorang murid itu bisa disebabkan karena perkembangan teknologi internet yang semakin bebas, sehingga murid bisa mengakses apa saja yang dia mau tanpa pengawasan intensif dari guru, hal itu menjadikannya lupa terhadap kunci untuk meraih keberkahan ilmu, yaitu etika dalam menuntut ilmu. Dari berbagai macam permasalahan moralitas murid, pendidikan yang berlandaskan Al Quran sangatlah dibutuhkan untuk menghadapi tantangan modernitas. Maka penarikan nilai-nilai etika dalam Al Quran merupakan upaya untuk menumbuhkan semangat Qur’ani dalam pendidikan Nasional, seperti nilai-nilai etika yang terkandung dalam kisah nabi Musa As dan nabi Khidir As dalam surah al-Kahfi ayat 60-78. Adapun rumusan masalah : 1. Apa pengertian Etika Menuntut Ilmu ?, 2. Bagaimana Etika Menuntut Ilmu dalam Surah al-Kahfi ayat 60-78 ?, 3. Bagaimana penafsiran Syekh Nawawi al-Bantani terhadap Surah al-Kahfi ayat 60-78?, tujuan dari penelitian ini adalah : 1. Untuk mengetahui pengertian Etika Menuntut Ilmu, 2. Untuk mengetahui Etika Menuntut Ilmu dalam Surah al-Kahfi ayat 60-78, 3. Untuk mengetahui penafsiran Syekh Nawawi al-Bantani terhadap Surah al-Kahfi ayat 60-78. Jenis penelitian dalam skripsi ini adalah studi kepustakaan (library research), penelitian ini menggunakan metode analisis, sumber data primer dalam penelitian ini adalah Tafsir Marāḥ Labīd, sedangkan data sekundernya diambil dari buku-buku yang relevan dengan tema yang dibahas. Berdasarkan penelitian ini dapat ditarik kesimpulan bahwasanya pengertian etika menuntut ilmu adalah Etika menuntut ilmu adalah aturan-aturan bagaimana cara berinteraksi antara murid dan guru dalam proses pembelajaran sehingga terjadi pola harmonis antara dirinya dengan para guru, maupun dengan ilmu dan sumber ilmu itu sendiri. Point-point etika menuntut ilmu dalam Surah al-Kahfi ayat 60-78 diantaranya yaitu mempunyai semangat yang tinggi, tidak putus asa dalam menuntut Ilmu, bersikap sopan, dan mempunyai komitmen untuk belajar.

E. I. Korostichenko

This paper studies Erich Fromm’s critical theory of religion and looks into the evolution of the philosopher’s views. We analyze key concepts of Fromm’s humanistic psychology, including biophilia, rejection of idolatry, X-experience, classification of religions as humanistic or authoritarian, plea for sustainable coexistence with the environment, and some others. The author demonstrates close connection of these concepts with Judaic tradition, especially the messianism and negative theology of Maimonides. The paper is divided into chapters tracing the evolution of Fromm’s views on religion — from Hasidic Judaism, through following Freud and Marx, to the concept of humanistic religion. The analysis shows that starting from his early works and up to the radical, socialistic humanism as the pinnacle of his thought, Fromm as a philosopher and a strong Israelite draws inspiration from the religious tradition. Notably, his PhD thesis was devoted to the sociology of Hebrew diaspora, Der Sabbath, The Dogma of Christ. However, Fromm’s theory of religion, accordant with the Frankfurt School, combines aspects of Hegel, Marx and Freud’s teachings. Fromm’s views on religion are an original, self-consistent synthesis of diverse ideas, and result in the concept of radical humanism. The paper specifically considers Fromm’s view on idolatry as a form of alienation. Fromm urges to fight against idolatry in a bro.ader sense, finding it in various social phenomena, ranging from consumerism to religious fundamentalism. The paper also reviews the concept of X-experience that Fromm gives in You Shall Be as Gods. The X-experience is a special transcendental experience, separated from its multiple theistic or non-theistic conceptualizations. X-experience is psychological in its nature and leads to diminishing or eliminating narcissism. It constitutes a certain opposition to the alienation caused by idolatry. The work also considers Fromm’s idea of humanistic religion as related to his other concepts. The author supposes that the distinction between authoritarian and humanistic religions is tied to the earlier separation into authoritarian and humanistic ethics that Fromm presents in Man for himself. The impact of Marx and Freud on Fromm’s philosophy of religion is highlighted. While drawing from both, Fromm considered Marx’s theory to be deeper and more significant.

Elena A. Stepanova

Religious education in Russia remains the subject of sharp public debates. The paper briefly observes the history of religious education in the country. Prior to the Bolshevik Revolution of 1917, religious instruction was an essential part of the primary school curriculum; the imperial system of religious instruction ended up with the Bolshevik revolution, and the subsequent Soviet decree of January 1918 that separated church from state and school from church. In Soviet times, religion had no place in the moral education of children. The fall of the Soviet Union, including its socialist ideals and educational prerogatives, led to uncertainty and confusion in the educational sector. Today, however, religious education is becoming increasingly important. By introducing Foundations of Religious Cultures and Secular Ethics in public schools and Theology in higher education institutions, the Russian Federation has asserted the state’s vested interest in ensuring the moral and spiritual development of its citizens.

Budi Prasetya

Abstract: Lately rampant cases of radical in the name of religion. One of the highlights is the government especially who takes care of education. In the prevention of radical understanding, the government continues to promote character education. Character education has basic guidelines from the 1945 Constitution, Pancasila, Bhinneka Tunggal Ika, and NKRI, and on the basis of Religion. One of the institutions that characterize character education as a deradicalization effort is Ponpes Hidayatul Mubtadi’in Salatiga. There are taught various character education through teaching, role model, and practice. With a strong character education then alumni of education at salaf pesantren will be far from radical understanding Abstrak: Akhir-akhir ini marak kasus-kasus radikal yang mengatasnamakan agama. Salah satu yang menjadi sorotan adalah pemerintah terutama yang mengurusi pendidikan. Dalam pencegahan paham radikal, pemerintah terus menggalakkan pendidikan karakter. Pendidikan karakter mempunyai dasar pedoman dari UUD 1945, Pancasila, Bhinneka Tunggal Ika, dan NKRI, serta dengan dasar dari Agama. Salah satu instansi yang mengedapankan pendidikan karakter sebagai upaya deradikalisasi adalah Ponpes Hidayatul Mubtadiin Salatiga. Disana diajarkan berbagai macam pendidikan karakter melalui pengajaran, suri tauladan, dan praktik yang dilakukan. Dengan adanya pendidikan karakter yang kuat maka alumni pendidikan di pesantren salaf akan jauh dari paham radikal.

Nejla Doğan

In this study, the fact that the ethics or moral education of today does not achieve its objective and falls behind the conditions of modern society and the global world will be argued and this opinion will be discussed in the case of Turkey. In today's world where the use of communication and media tools becomes rapidly widespread and influences societies in all the world, basing ethics merely on religious morality or social values is not only unrealistic but also conflicting. Therefore, it seems necessary to accept a universal base consisting of top priority values in which morals do not depend on the time, space, society or the individual. In this respect, this study will argue that ethical thinking and behaviour should be based on secular and global values instead of religious and traditional ones and structuring the curriculums accordingly will be suggested. This will also be in opposition to the micro-moral forms generated by postmodern thought and the relativization of the ethics.

James J. Hughes

Indah Lestari

Kemandirian belajar yang rendah merupakan gejala yang masih nampak sebagai permasalahan yang serius, khususnya di Sekolah Dasar. Siswa dengan kemandirian belajar yang rendah tidak bisa memperoleh prestasi yang maksimal. Alternatif pelayanan bimbingan dan konseling yang dapat membantu meningkatkan kemandirian siswa adalah Layanan Informasi. Layanan informasi konvensional berorientasi pemberian informasi satu arah. Dalam upaya meningkatkan kemandirian belajar, seorang guru tidak bisa hanya memberikan ceramah dan arahan, dibutuhkan teladan yang memungkinkan siswa belajar mengenai hal-hal yang tidak bisa dipelajari hanya melalui proses ceramah. Salah satu teknik yang bisa diterapkan dalam kegiatan tersebut adalah modeling symbolic. Oleh karena itu, perlu dikembangkan layanan yang memungkinkan lebih banyak siswa untuk mengikuti  kegiatan dengan memanfaatkan teknik modeling simbolik. Layanan informasi dianggap pola layanan tepat untuk dikembangkan dengan teknik modeling simbolik karena paling memungkinkan untuk diselenggarakan secara klasikal. Sehingga, lebih banyak peserta yang dapat mengikuti kegiatan dan berinteraksi dengan model yang disediakan.

Forrest Clingerman, K. O’Brien

Sridevi Seetharam

M. Sauer