scholarly journals A Literature Study to Explore Empirically: What Is the Scientific Discipline of Human Factors and What Makes It Distinct from Other Related Fields

Author(s):  
Karin Laumann ◽  
Martin Rasmussen ◽  
Ronald L. Boring
Author(s):  
Julia Smedley ◽  
Finlay Dick ◽  
Steven Sadhra

Ergonomics hazards: overview 118Lifting and handling 120Posture 124Repetitive work 128Mechanical hazards 130Ergonomics (or human factors) is the scientific discipline concerned with the understanding of interactions among humans and other elements of a system, and the profession that applies theory, principles, data, and methods to design in order to optimize human wellbeing and overall system performance....


2020 ◽  
Vol 4 (1) ◽  
pp. 58
Author(s):  
Dina Mardiana ◽  
Abd. Rahim Razaq ◽  
Umiarso Umiarso

In the ideal level, Islamic education must touch on 3 (three) aspects. "Knowing" realm understanding value Islamic religion, "doing" realm practicing the values Islamic religion, "being" go through a period of life following values Islamic religion. However, the development of the 21-st Century, which provides open access to all information from cyberspace, has not been fully implemented in the field of Islamic education so that it gives a challenge for the world of Islamic education in implementing the concept of "being" optimally in the process of learning. This article aims to describe and analyze the development of the Islamic education curriculum through 3 (three) approaches: multidisciplinary, interdisciplinary, and transdisciplinary. This article uses a qualitative approach to the type of literature study research. A literature study that is in line with the research theme leads this research to the conclusion. First, the Common Core State Standards (Kurikulum Inti) emerge as a form of balance standardization between the aspects of ideal learning and skills needs in the 21st-century. Second, the difference between multidisciplinary, interdisciplinary, and transdisciplinary approaches lies in the "starting point" of each approach. Multidisciplinary emerge as the form of concepts and skills desired by each discipline (explicitly), interdisciplinary in the form of shared concepts and skills, as long as a scientific discipline (implicitly) and transdisciplinary in the form of real reality in life where students being both subject and object in gaining that knowledge. Third, the similarity between multidisciplinary, interdisciplinary and transdisciplinary approaches lies to balance between accountability, relevance, and development of the 21st-century; all three are integral parts of the Core Curriculum; all three involve more than one scientific discipline in discussing a theme/issue and; all three have aspects of evaluation/assessment during the learning process.


2020 ◽  
Vol 7 (2) ◽  
pp. 126-138
Author(s):  
Moh. Ismail

Discussing the philosophy of Islamic law gives its own nuances to our scientific discipline. The study of Islamic legal philosophy does not merely discuss how the ideal basis of a law emerges, but rather leads to how a legal event occurs, the basic principles of establishing a law, and the values ​​of its benefits. This study is intended to analyze the philosophy of Islamic law from a review of ontology, epistemology and axiology. The results of this literature study show that Hasbi's discussion of Islamic legal philosophy was simplified into Tashri 'Philosophy, which discusses Mabadiu al-Ahkam (the basic principles of Islamic law), Ushul al-Ahkam (Juridical basis or the ideal basis of Islamic law), Qawaid al -Ahkam (principles of Islamic law), and others. Furthermore, the discussion forms the Shari'ah philosophy in which it describes Asrar al-Ahkam (secrets of Islamic law), Khasais al-Ahkam (specificities of Islamic law), and Mahasin al-Ahkam (beauties of Islamic law). Meanwhile, Muchlis Usman divides three models of methods used in the development of legal philosophy, namely: Pragmatic, Idealistic, and Comparative. They produce various methods in formulating Islamic law. Muhammad Ma'ruf al-Dawalibi divides the method of ijtihad in Islamic law into three groups. Namely the Bayani, Qiyasi, and Istislahi methods. The benefits of studying Philosophy are three dimensions of advantages, namely: Providing a foundation as well as directing the process of implementing the law based on Islamic teachings, Criticizing and correcting the methods and processes of implementing Islamic law, and evaluating the methods and processes of implementing Islamic law.


2019 ◽  
pp. 118-132
Author(s):  
Octavia Nedelcu

The article presents an analysis of the status of the Ukrainian language studies at the University of Bucharest from a diachronic and synchronic perspective. The Romanian-Ukrainian relations (political, administrative or economic), were founded and developed on the basis and in the context of cultural relations. For more than three decades, in Romania, international scientific events have been organized by the academic institutions in the partnership with governmental and local ones in order to maintain the Romanian-Ukrainian relations. Education has always been a basic component of people’s culture, regardless of the social world order or the level of education: primary school, secondary school, high school or university, the latter being the topic of our paper. Apart from the University of Bucharest, which has a rich tradition, in Romania, the undergraduate studies of the Ukrainian language and literature together with modern language and literature study (the Romanian language and literature) are currently provided by the “Stefan cel Mare” University of Suceava, within the Department of the Romanian Language and Literature of the Faculty of Letters and Communication Sciences, as well as by the “Babeș-Bolyai” University of Cluj-Napoca, within the Department of Slavic Languages and Literatures of the Faculty of Letters. Ukrainian studies at the university level in Romania have emerged since the very foundation of the Romanian philology in the 19th century, more precisely since forming the Slavic studies as a scientific discipline. Bogdan Petriceicu Hasdeu, one of the greatest personalities in the Romanian culture, (linguist, folklorist and philologist) played a big role in this sense, studying the way Romanian history had been reflected in the Ukrainian folklore. The Ukrainian folklore and the works of Taras Shevchenko were studied by the translator Grigore N. Lazu and the literary critic Constantin Dobrogeanu-Gherea. P. P. Panaitescu, Șt. Ciobanu, Zamfir Arbore and other researchers also wrote about the Romanian-Ukrainian literary relations. In the institutional framework, i.e. in primary schools, secondary schools, high schools and universities, the Ukrainian language and literature had been taught since 1948, after the Education Reform. The Department of Ukrainian Language and Literature of the University of Bucharest was established within the Department of Slavic Languages of the Faculty of Philology in 1952. Since founding of the Department by Professor Constantin Drapaca, such specialists as Nicolae Pavliuc, Magdalena Laszlo-Kuțiuk, Stelian Gruia, Dan Horia Mazilu, Ioan Rebușapcă, Micola Corsiuc, Roman Petrașuc, Maria Hoșciuc and Aliona Bivolaru made their contribution into promoting and increasing the prestige of the Ukrainian studies in Romania, as well as to strengthening relations between Romania and Ukraine.


Afrika Focus ◽  
1991 ◽  
Vol 7 (2) ◽  
Author(s):  
Gerda Cammaer

The confrontation between people from different cultures causes a lot of problems, most of all communication problems. They are too often considered as only langu- age-problems, but the so-called "cultural-shock" is a lot more comprehensive. Reducing any cultural problem to language troubles, means ignoring the non-verbal and other cultural principles that make cultures so rich and different. The experience of time and the concepts of time are such principles, rooted in culture and traditions. For the members of the culture in question, these time-principles have become so natural that they remain unexperienced or even unconscious, but they might surprise, even irritate, the members of other cultures. The scientific discipline called "chronemics" examines how humans perceive, structure and use time as communication. Every culture has its own conception of time and its own customs for the use of time. In this sense the Western culture is totally different from the Central African culture in Rwanda. This often causes intercultural conflicts when Europeans working in Rwanda are confronted with the different attitudes towards time of the Rwandese people and vice versa. The purpose of this research is to find an answer to the question whether the intercultural communication between Rwandese people and Europeans (sometimes, often, always) is disturbed because of misunderstandings caused by the differences in their time-codes. This survey contains two parts: first, a literature study on intercultural communication and time as a message system with references to the two cultures in question and second, a field study in Rwanda consisting of 120 questionnaires answered by Europeans and Rwandese people who work together.KEY WORDS: chronemics, communication science, intercultural communication, formal time, informal time, Rwanda 


Afrika Focus ◽  
1991 ◽  
Vol 7 (2) ◽  
pp. 99-119
Author(s):  
Gerda Cammaer

Conceptions of Time and Time Experience, A Problem in Intercultural Communication. Case-Study: Rwanda. The confrontation between people from different cultures causes a lot of problems, most of all communication problems. They are too often considered as only language-problems, but the so-called “cultural-shock” is a lot more comprehensive. Reducing any cultural problem to language troubles, means ignoring the non-verbal and other cultural principles that make cultures so rich and different. The experience of time and the concepts of time are such principles, rooted in culture and traditions. For the members of the culture in question, these time-principles have become so natural that they remain unexperienced or even unconscious, but they might surprise, even irritate, the members of other cultures. The scientific discipline called “chronemics” examines how humans perceive, structure and use time as communication. Every culture has its own conception of time and its own customs for the use of time. In this sense the Western culture is totally different from the Central African culture in Rwanda. This often causes intercultural conflicts when Europeans working in Rwanda are confronted with the different attitudes towards time of the Rwandese people and vice versa. The purpose of this research is to find an answer to the question whether the intercultural communication between Rwandese people and Europeans (sometimes, often, always) is disturbed because of misunderstandings caused by the differences in their time-codes. This survey contains two parts: first, a literature study on intercultural communication and time as a message system with references to the two cultures in question and second, a field study in Rwanda consisting of 120 questionnaires answered by Europeans and Rwandese people who work together.


2020 ◽  
Vol 15 (02) ◽  
pp. 251-269
Author(s):  
Mustofa Hilmi

The debate of experts regarding the perspective of science in Islam is still ongoing. The paradigm of the islamization of science emerged due to the feeling of the Muslims backwardness from advanced Western civilization. This study aims to elaborate on various views of Muslim scholars on the concept of islamization of science. Employing a literature study using descriptive qualitative research, this study indicates that some religious experts assume that there should be no dichotomy between religious and science in general. Religion must be the foundation of every science because they believe that everything, including science, is sourced from Allah. In essence, there is no separation between religion and every scientific discipline. But the Western thinkers have other views that they focus on the development of science in a positive-empirical aspect. The object of knowledge must be observable. They do not recognize the source and method of development of science in which Muslims use the senses, reason, and intuition. The author argues that somebody must support the idea of the islamization of science to restore knowledge according to its nature. The advancement of modern science must lead a Muslim to increase faith in Allah. Perdebatan para pakar mengenai cara pandang konsep ilmu pengetahuan dalam Islam masih belum berakhir. Paradigma islamisasi ilmu pengetahuan muncul di tengah kondisi tertinggalnya umat Islam dari peradaban Barat yang sudah maju. Tulisan ini bertujuan untuk mengelaborasi berbagai pandangan cendekiawan kontemporer tentang konsep islamisasi ilmu pengetahuan. Kajian ini merupakan studi kepustakaan dengan menggunakan jenis penelitian kualitatif deskriptif. Hasil penelitian menunjukkan bahwa agamawan menganggap tidak boleh ada dikotomi antara ilmu pengetahuan agama dan umum. Agama harus menjadi landasan setiap ilmu pengetahuan yang ada karena mereka meyakini bahwa segala sesuatu yang ada termasuk ilmu pengetahuan adalah bersumber dari Allah Swt., sehingga pada hakikatnya tidak ada sekularisme antara agama dengan setiap cabang disiplin ilmu pengetahuan. Namun para pemikir Barat memiliki tinjauan lain. Mereka hanya menitikberatkan pengembangan ilmu pengetahuan secara positif-empiris. Objek pengetahuan harus dapat diobservasi. Mereka tidak mengakui sumber dan metode pengembangan ilmu pengetahuan muslim yang menggunakan panca indra, akal, dan intuisi. Penulis berpendapat gagasan islamisasi ilmu pengetahuan ini harus didukung sebagai upaya mengembalikan ilmu sesuai fitrahnya. Kemajuan sains modern harus mengantarkan umat manusia pada peningkatan iman kepada Allah Swt.


2016 ◽  
Vol 6 (1) ◽  
pp. 33-38 ◽  
Author(s):  
Isaac Munene

Abstract. The Human Factors Analysis and Classification System (HFACS) methodology was applied to accident reports from three African countries: Kenya, Nigeria, and South Africa. In all, 55 of 72 finalized reports for accidents occurring between 2000 and 2014 were analyzed. In most of the accidents, one or more human factors contributed to the accident. Skill-based errors (56.4%), the physical environment (36.4%), and violations (20%) were the most common causal factors in the accidents. Decision errors comprised 18.2%, while perceptual errors and crew resource management accounted for 10.9%. The results were consistent with previous industry observations: Over 70% of aviation accidents have human factor causes. Adverse weather was seen to be a common secondary casual factor. Changes in flight training and risk management methods may alleviate the high number of accidents in Africa.


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