The Challenges of Civic and Moral Educations for Young Muslim Indonesian

Civic education in Indonesia is a general compulsary subject within the scope of general education. Theoretically, civic education has to instill the values of nationalism and patriotism. However, in its implementation, civic education faces several obstacles. The obstacles are not only in terms of materital, method, and evaluation, but also from the students who are mostly Muslims. In obtaining the data, qualitative approach was applied. As a result, several challenges were faced in the implementation of civic education either from the Muslim students or the environment such as the poor morality, the separation of curricular narratives of civic education and religion, the rejection of nasionalism and patriotism value, the weak tolerance, the development of increasingly liberal human rights, and the spread of sexual behavior. Such condition represents civic education as a subject that tries to create good citizens that do not have a connection with moral teaching based on religious narratives that have become a belief and are ingrained in Muslims.

Enlightenment and Elite Enforcement

Chapter 3 examines how confession evolved from the reign of Elizabeth through the end of the eighteenth century. The earlier insistence on universal confession remained an egalitarian disciplinary measure. But the Synod and the Senate could still really only go after those groups easiest to watch and those deemed most important to state security and good order: the military, the high-ranking clergy, and the nobility. At the same time, the ‘soft power’ of such holy hierarchs as Dimitrii of Rostov and Tikhon of Zadonsk played a key role in the process of reframing Orthodox Christianity as a moral teaching that could speak to the concerns of the worldly, educated noble and eventually the peasant. Confession in the second half of the eighteenth century became a part of the new ‘civic’ piety for the ‘enlightened’ elites—and, in the form of preparing for death, remained a part of tradition for those who largely ignored it.

Educational Relationship in the Context of Karol Wojtyła’s Moral Teaching about the Human Act

Relacja wychowawcza w świetle nauczania moralnego Karola Wojtyły o akcie człowieka Artykuł podejmuje problematykę rozumienia relacji wychowawczej z perspektywy moralnej nauki K. Wojtyły o akcie człowieka. Składa się z trzech części. W pierwszej przedstawiono interpretację relacji wychowawczej, stanowiącą przedmiot materialny artykułu. Druga część operacjonalizuje problematykę nauczania moralnego o akcie człowieka w rozumieniu Wojtyły, stanowiącą przedmiot formalny artykułu. Ostatnia część przedstawia warunki relacji wychowawczej przedstawionej w nowym kontekście teoretycznym. Wśród najważniejszych wniosków znalazł się fakt, że podstawowym warunkiem tak interpretowanej relacji między wychowawcą a uczniem musi być istnienie tzw. momentu przyczynowego, czyli wolnego i świadomego zaangażowania wychowawcy w proces wychowania.

Eighteenth- and Nineteenth-Century Russian Reception of Aquinas

The origin of Russian theological thought goes back to the middle of the seventeenth century. Its formation was stimulated by two outside factors—Catholic and Protestant scholasticism. Apart from obvious doctrinal differences, both are characterized by the application of the quaestio method, use of Latin, and the raising of precise and narrow questions. In the nineteenth century, with a rise in Orthodox theological self-consciousness accompanied by reform of the theological schools, the reception of Aquinas became more deliberate. This process involved both ecclesiastical and lay thinkers. In the latter group (especially the famous Slavophile circle), a harsh critique of scholasticism emerged, attacking both Catholic and Protestant (especially Lutheran) varieties. The Slavophiles claimed that the Western way of philosophizing is alien to Russian and, more broadly, to Orthodox life and reasoning. We find in this period perhaps the first sustained study of Aquinas’ legacy in the shape of a dissertation devoted to his moral teaching.

The Method of Moral Educatioan According to Ibn Hajar in Bulughul Maram

<p class="15bIsiAbstractBInggris">Moral decline in millennial generation is the reason for the importance of instilling moral education. Moral education is one of the foundations and principles upon which Islamic education is based. One mandate of the goal national education is to instill noble character for students. This study aims to determine the method of moral education by Ibn Hajar in the book of Jami’ Bulughul Maram. Data is collected through document which is then analyzed by content analysis technique. The results showed that according to Ibn Hajar two, namely good morals and bad morals. The method of moral teaching according to Ibn Hajar there are eight, namely targhib wa tarhib, question and answer, repetition, global detail, advice, prayer, talk, and analogy.</p><p class="16aJudulAbstrak"><strong>Abstrak </strong> </p><p class="16bIsiAbstrak">Kemerosotan moral pada generasi milenial menjadi alasan pentingnya menanamkan pendidikan moral. Pendidikan akhlak merupakan salah satu landasan dan prinsip yang mendasari pendidikan Islam. Salah satu amanat dari tujuan pendidikan nasional adalah menanamkan akhlak mulia bagi peserta didik. Penelitian ini bertujuan untuk mengetahui metode pendidikan moral menurut Ibnu Hajar dalam kitab Jami 'Bulughul Maram. Data dikumpulkan melalui dokumen yang kemudian dianalisis dengan teknik analisis isi. Hasil penelitian menunjukkan bahwa menurut Ibnu Hajar ada dua, yaitu akhlak baik dan akhlak buruk. Metode pengajaran akhlak menurut Ibnu Hajar ada delapan yaitu targhib wa tarhib, tanya jawab, ulangan, detil global, nasehat, doa, ceramah, dan analogi.</p><p class="16bIsiAbstrak"> </p>