scholarly journals Religions, Violence, and Interdiciplinary Dialogue

2018 ◽  
Vol 19 (2) ◽  
pp. 171
Author(s):  
A. Singgih Basuki
Keyword(s):  
Human Life ◽  
Interreligious Dialogue ◽  
Religious Communities ◽  
Religious People ◽  
Attitudes And Behaviors ◽  
And Behaviors ◽  
The Universe ◽  
Opposite Attitude

Religion, as a moral source, a critic and a perpetrator of change, should be able to tame the behavior of its followers to act in a polite, careful, respectful, and wise manner. In fact, not all attitudes and behaviors of the religious people reflect that, instead, they show an opposite attitude of anarchism and violence. By religion, it is expected that human life is better, wiser, more humane, and more responsible. Besides, by the religion, it is also expected that humans can get closer to God of the universe and live in peace. In the context of interreligious relationships, the reality shows leverage differences, not religious equalities. As a result, there are tensions that trigger conflict and violence between religious communities. One possible solution to overcome the violence in religion is to intensify interreligious dialogue.[Agama sebagai sumber moral, sebagai kritik dan sekaligus sebagai pelaku perubahan, seharusnya bisa menjinakkan perilaku umatnya untuk bertindak secara santun, hati-hati, menghormati sesama, bijaksana serta berkeadilan. Pada kenyataannya, tidak semua sikap dan perilaku umat beragama mencerminkan hal tersebut, justru memperlihatkan sikap yang sebaliknya yakni anarkis dan melakukan kekerasan. Dengan agama seharusnya kehidupan manusia menjadi lebih baik, lebih adil, lebih bijaksana, lebih menyayangi sesama, lebih manusiawi, lebih bertanggung jawab. Dengan agama pula manusia bisa mendekatkan diri kepada Tuhan semesta alam dan hidup secara damai. Dalam konteks hubungan antar agama, yang terjadi adalah saling mengungkit perbedaan-perbedaan, bukan persamaan-persamaan agama. Akibatnya timbul ketegangan yang memicu konflik dan kekerasan antar umat beragama. Salah satu solusi mengatasi kekerasan dalam agama adalah dengan mengintensifkan dialog interreligius.]

scholarly journals PENDIDIKAN ISLAM DAN KERUKUNAN: Sebuah Refleksi terhadap Konflik antar Pemeluk Agama di Indonesia

2018 ◽  
Vol 8 (2) ◽  
pp. 217
Author(s):  
Moch. Sony Fauzi
Keyword(s):  
Cultural Values ◽  
Life Style ◽  
Human Life ◽  
Islamic Education ◽  
Religious Communities ◽  
Learning And Adaptation ◽  
Religious Concept ◽  
The Universe ◽  
Education Process

<p>Education is a process of individual continuously learning and adaptation to the cultural values and social ideals. Education is a comprehensive process including all the aspects of life to prepare them to be able to face all the challenges. Considering the definition, we will see how dominant the aspects of human life style management in order to be in accordance with the universe are. An education process is expected to produce tolerance, egalitarianism, and skills to actualize one's self in the constellation of human life dynamics. It is also expected to produce peace and harmony as a part of ideal community with the educated people as the members. It means that the education process is considered failed if it produces totalitarian cannibalism that can easily arouse conflicts among people. Therefore, the understanding of an ideal Islamic education that is accommodative to the values of plurality and brotherhood among people should emerge. Finally, the values can be the source of aspiration in rearranging the religious concept of this nation to regain the peace that has once been disappeared because of the conflict among the religious communities, through education</p><p> </p><p>Pendidikan adalah proses individu yang terus belajar dan beradaptasi dengan nilai budaya dan cita-cita sosial. Pendidikan adalah proses yang komprehensif termasuk semua aspek kehidupan untuk mempersiapkan mereka untuk dapat menghadapi semua tantangan. Dengan mempertimbangkan definisinya, kita akan melihat betapa dominannya aspek manajemen gaya hidup manusia agar sesuai dengan alam semesta tersebut. Proses pendidikan diharapkan bisa menghasilkan toleransi, egalitarianisme, dan keterampilan untuk mengaktualisasikan diri seseorang dalam konvergensi dinamika kehidupan manusia. Hal ini juga diharapkan dapat menghasilkan kedamaian dan harmoni sebagai bagian dari komunitas ideal dengan orang-orang terpelajar sebagai anggotanya. Artinya, proses pendidikan dianggap gagal jika menghasilkan kanibalisme totaliter yang bisa dengan mudah menimbulkan konflik antar manusia. Oleh karena itu, pemahaman tentang pendidikan Islam ideal yang akomodatif terhadap nilai pluralitas dan persaudaraan antarmanusia diharapkan muncul. Akhirnya, nilai-nilai bisa menjadi sumber aspirasi dalam menata ulang konsep religius bangsa ini untuk mendapatkan kembali kedamaian yang dulunya lenyap karena konflik antar umat beragama, melalui pendidikan.</p>

Explicit and Embedded Environmentalism

2019 ◽  
Vol 23 (2) ◽  
pp. 93-112 ◽  
Author(s):  
Amanda J. Baugh
Keyword(s):  
Environmental Attitudes ◽  
Environmental Movement ◽  
Ecological Crisis ◽  
Religious Communities ◽  
Religion And Ecology ◽  
White American ◽  
Attitudes And Behaviors ◽  
Traditional Religions ◽  
The Earth ◽  
And Behaviors

AbstractThe precise influence that religious outlooks have on environmental attitudes and behaviors is a matter of debate among scholars of religion and ecology. While some studies suggest that emergent ecofriendly interpretations of traditional religions offer a promising path for addressing the world’s ecological crisis, others advance more skeptical evaluations about institutional religions’ efficacy in advancing sustainability efforts. In this article I seek to shift the terms of this debate. Whether scholars suggest there is a correlation or insist there is not, these arguments envision environmentalism based on the model of the mainstream, white American environmental movement, assuming that religious environmentalism must entail explicit, concerted efforts to protect the earth. This assumption has led scholars to overlook embedded environmental expressions that are conveyed theologically rather than politically, especially among communities that do not identify with mainstream American environmentalism. By interrogating the assumption that religious environmentalism must involve concerted, political efforts, scholars of religion and ecology can better account for the ways religion influences environmental attitudes and behaviors among religious communities who are not affluent and white.

scholarly journals MEDIA SOSIAL SEBAGAI SARANA MEMBANGUN KERUKUNAN PADA KOMUNITAS YOUNG INTERFAITH PEACEMAKER (YIPC)

2019 ◽  
Vol 15 (1) ◽  
pp. 28
Author(s):  
M Thoriqul Huda ◽  
Okta Filla Filla
Keyword(s):  
Social Media ◽  
Young People ◽  
Social Group ◽  
Religious People ◽  
Attitudes And Behaviors ◽  
And Behaviors ◽  
Use Of Social Media ◽  
The Impact ◽  
The Relationship

Diversity is a reality for the Indonesian nation, one form of diversity, namely religion. Religion is a guide from the creator of how humans can live in differences so as to create an orderly and harmonious life. However, the phenomenon that occurs is just the opposite where religion in fact makes someone to claim the truth of each religion. This certainly becomes a serious conflict for the Indonesian people considering that Indonesia is a plural country and should have an understanding of tolerance. Actually tolerance is not just a concept that must be understood but must be realized in attitudes and behaviors so that a harmony between religious people will be realized. Amid the current global developments, technological sophistication cannot be dammed so that people can easily receive information. Responding to this phenomenon if we especially as youths who basically have an important role in building inter-religious harmony cannot properly take advantage of the existence of social media, it will easily accept and even spread hoax issues, the impact of this will certainly damage the relationship between harmony religious people should be as young people as filtering and wise in the use of social media. Through social media, we as young people can do positive things as well, pour creative ideas to channel talents that we have such as making writings or images so that they can be enjoyed by others, communicating with distant friends or adding friends by joining a social group that later will add insight and foster harmony among others Keywords: Social Media, Harmony, YIPC

scholarly journals Interreligious Dialogue: From Coexistence To Proexistence (Understanding The Views of Mukti Ali and Hans Kung)

2018 ◽  
Vol 5 (2-1) ◽  
Author(s):  
Singgih Basuki
Keyword(s):  
Direct Effect ◽  
Human Life ◽  
Interreligious Dialogue ◽  
Interfaith Dialogue ◽  
Religious People ◽  
Hans Küng ◽  
Global World ◽  
Common Vision

The present and future worlds are pluralistic. Globalization has a direct effect on all aspects of human life, including religious patterns. The life of religious people in this global world should have a proper vision of their religion and other communities with a positive awareness of diversity. Each community should be aware of the existence of its own group and other groups with all the differences. Herein lies the importance of interreligious dialogue. Initially, the purpose of the interreligious dialogue is to foster pluralistic awareness of tolerance (co-existence) so that people can live together peacefully; however, the present and future dialogues must be actively involved in inter-religious cooperation programs (co-existence) to solve humanitarian problems. Among the initiators of the interfaith dialogue in the context of global life are Mukti Ali and Hans Kung. Although their intellectual and theological base is different, they both share a common vision, mission and a great agenda of interfaith dialogue in order to achieve a dynamic peace.

scholarly journals Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama

2019 ◽  
Vol 1 (2) ◽  
pp. 17-34
Author(s):  
Aulia Aulia Agustin
Keyword(s):  
Human Life ◽  
The United States ◽  
Religious Community ◽  
Religious Communities ◽  
Human Race ◽  
Dialogue Model ◽  
Religious People ◽  
Religious Dialogue ◽  
Culture Of Peace ◽  
Significant Effort

Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages ​​and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.

scholarly journals LOGIKA WUJUD SADRA MERETAS NALAR RADIKALISME BERAGAMA

2016 ◽  
Vol 27 (1) ◽  
pp. 1
Author(s):  
Ulya Ulya
Keyword(s):  
Physical Violence ◽  
Human Life ◽  
Logical Structure ◽  
Basic Solution ◽  
Heterogeneous Condition ◽  
Attitudes And Behaviors ◽  
Reflection Process ◽  
Cultural Sphere ◽  
And Behaviors ◽  
Heterogeneous Region

<p class="Iabstrak"><strong>Abstract:</strong> <em>Ṣadra was a philosopher whose thought remains unique. Its uniqueness lies in his ability to articulate the various traditions of thoughts that grew and developed rapidly in Persia, the land of his birth. The traditions were peripatetic, illuminative, gnostic, and theological tradition of Islam. It has necessitated Persia as a heterogeneous region. This heterogeneity, to some extent, can susceptibly bring conflict i.e., physical violence from hurting to even casting innocent human life.  Indeed, the thought of Ṣadra was born within the era of a deep reflection process responding to the socio-cultural sphere. Also, it answered the issues that emerged at that time i.e., how the heterogeneous condition did not lead to intolerance, violence, and even acts of terror, instead created a safe, peace, and harmonious atmosphere. By his thought, Ṣadra did something very valuable to solve the problems in the country. Sadra’s thought is built up by and inherent with his basic idea, fundamental and logical structure of transcendence which are relevant to be socialized in a plural and heterogeneous society in which  conflict and violence are vulnerable. Socialization of logica structure is relevant for attitudes and behaviors of people since they  do not appear suddenly, yet are formed due to reason or logic or way of thinking. Thus, the study of the classical intellectual treasures potentially provides a meaningful contribution to be a basic solution for similar problems existing in nowadays.</em></p><strong>Abstrak:</strong> Sadra adalah seorang filosof yang produk pemikirannya tergolong unik. Keunikannya terletak pada kepiawaiannya mendialogkan antar berbagai tradisi pemikiran yang tumbuh dan berkembang pesat di Persia, tanah kelahirannya. Tradisi pemikiran dimaksud adalah tradisi paripatetik, tradisi illuminatif, tradisi gnosis, dan tradisi teologi Islam. Hal ini telah meniscayakan Persia menjadi sebuah wilayah yang heterogen. Heterogenitas rentan memunculkan konflik sampai aksi kekerasan fisik yang seringkali melukai, bahkan melayangkan jiwa manusia tak berdosa.   Sesungguhnya pemikiran Sadra lahir sebagai anak zaman dari sebuah proses refleksi mendalam, merespon kondisi sosial-kultural, menjawab persoalan yang berkembang saat itu: bagaimana agar sebuah kondisi yang heterogen tidak melahirkan intoleransi, kekerasan, bahkan aksi-aksi teror, tetapi justru tercipta suasana aman, damai, dan harmonis. Dari pemikiran wujudnya, Sadra melakukan sesuatu yang sangat berharga di negerinya dalam rangka memecahkan persoalan tersebut. Dalam pemikiran wujudnya ini terbangun dan inheren di dalamnya ide dasar, struktur fundamental, struktur logika transendensi yang relevan untuk disosialisasikan dalam masyarakat berbasis plural dan heterogen yang rentan konflik dan kekerasan tersebut. Sosialisasi struktur logika tersebut relevan karena sikap dan perilaku seseorang tidaklah muncul secara tiba-tiba tetapi terbentuk berkat nalar atau logika atau cara berpikir yang dimilikinya. Dari sini maka kajian terhadap khasanah intelektual masa lalu berpeluang bermakna dan bisa memberikan kontribusinya bagi dasar solusi permasalahan senada yang ada pada saat sekarang ini.

Bioterrorism-Related Beliefs, Attitudes and Behaviors of Community-Based Clinicians

2002 ◽  
Vol 17 (S2) ◽  
pp. S48
Author(s):  
Robyn R. M. Gershon ◽  
Kristine A. Qureshi ◽  
Stephen S. Morse ◽  
Marissa A. Berrera ◽  
Catherine B. Dela Cruz
Keyword(s):  
Community Based ◽  
Attitudes And Behaviors ◽  
And Behaviors

The Impact of Universal Suicide-Prevention Programs on the Help-Seeking Attitudes and Behaviors of Youths

Crisis ◽  
2013 ◽  
Vol 34 (2) ◽  
pp. 82-97 ◽  
Author(s):  
Bonnie Klimes-Dougan ◽  
David A. Klingbeil ◽  
Sarah J. Meller
Keyword(s):  
Suicide Prevention ◽  
Help Seeking ◽  
Prevention Programs ◽  
Universal Prevention ◽  
Help Seeking Attitudes ◽  
Attitudes And Behaviors ◽  
Seeking Behavior ◽  
And Behaviors ◽  
Suicide Prevention Programs ◽  
The Impact

Background: While the ultimate goal of adolescent suicide-prevention efforts is to decrease the incidence of death by suicide, a critical intermediary goal is directing youths toward effective sources of assistance. Aim: To comprehensively review the universal prevention literature and examine the effects of universal prevention programs on student’s attitudes and behaviors related to help-seeking. Method: We systematically reviewed studies that assessed help-seeking outcomes including prevention efforts utilizing (1) psychoeducational curricula, (2) gatekeeper training, and (3) public service messaging directed at youths. Of the studies reviewed, 17 studies evaluated the help-seeking outcomes. These studies were identified through a range of sources (e.g., searching online databases, examining references of published articles on suicide prevention). Results: The results of this review suggest that suicide-prevention programming has a limited impact on help-seeking behavior. Although there was some evidence that suicide-prevention programs had a positive impact on students’ help-seeking attitudes and behaviors, there was also evidence of no effects or iatrogenic effects. Sex and risk status were moderators of program effects on students help-seeking. Conclusions: Caution is warranted when considering which suicidal prevention interventions best optimize the intended goals. The impact on adolescents’ help-seeking behavior is a key concern for educators and mental-health professionals.

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