scholarly journals KHALED ABOU EL-FADL DAN ORIENTASI HUMANISTIK DALAM STUDI FIQH

2016 ◽  
Vol 8 (2) ◽  
Author(s):  
Abid Rohmanu
Keyword(s):  
Social Problems ◽  
Point Of View ◽  
The Other ◽  
Moral Point ◽  
Moral Point Of View ◽  
Élan Vital ◽  
Humanistic Orientation

This paper intends to study towards a humanistic orientation of fiqh study. The study of fiqh based humanistic orientation aims to study fiqh with more emphatic on values and morality rather than legal-formal aspects. on the other side, this study will be the counter-part of the theocentric orientation of fiqh study. The theocentric orientation is shown to lose its elan vital, because it is more preoccupied with the issues of authenticity rather than social problems. This paper is attributed to Abou El Fadl, most noted for his scholarly approach to fiqh from moral point of view.

Not und die Grenzen der Moral

2014 ◽  
Vol 62 (6) ◽  
Author(s):  
Simon Derpmann
Keyword(s):  
Moral Reasoning ◽  
Point Of View ◽  
The Other ◽  
Practical Relevance ◽  
Moral Reflection ◽  
Philosophical Inquiry ◽  
Other Hand ◽  
Moral Point ◽  
Moral Point Of View ◽  
The One

AbstractA philosophical inquiry into the ethics or the morals of distress has to address a distinction regarding its very own scope. On the one hand, situations of distress can be understood to involve particular moral considerations. On the other hand, distress can be understood as the presence of specific characteristics that may allow for a divergence from what is obliged from the moral point of view. The article reflects on the idea of distress as setting limits to moral reflection and obligation, considering particular examples that illustrate the meaning of integrity and personal ties and their practical relevance in situations of distress. In the light of these reflections it seems inadequate to claim that distress exempts one from relying on moral reasoning altogether, but rather that situations of distress engender specific moral considerations.

The Human Good and the Ambitions of Consequentialism

1992 ◽  
Vol 9 (2) ◽  
pp. 118-132 ◽  
Author(s):  
James Griffin
Keyword(s):  
Well Being ◽  
Point Of View ◽  
Human Existence ◽  
The Other ◽  
Personal Relations ◽  
Moral Point ◽  
Moral Point Of View ◽  
Human Good ◽  
The Right

I want to look at one aspect of the human good: how it serves as the basis for judgments about the moral right. One important view is that the right is always derived from the good. I want to suggest that the more one understands the nature of the human good, the more reservations one has about that view.I. OneRoute toConsequentialismMany of us think that different things make a life good, with no one deep value underlying them all. My own list includes: enjoyment, accomplishing something with one's life, deep personal relations, certain sorts of understanding, and the elements of a characteristically human existence (autonomy, liberty).Most of us also think that moral right and wrong are based, in some way or other, in how well individual lives go, and that the moral point of view is, in some sense or other, impartial between lives. Utilitarianism is a prominent, but not the only, way of spelling out this intuition. There is no reason why an account of the human good needs to be confined, in the classical utilitarian way, to happiness or to fulfillment of desire (on the usual understanding of that notion). Nor is there any reason why impartiality has to be confined to maximizing the good, counting everybody for one and nobody for more than one. We may generalize.Let us broaden the notion of the good. We might say, for instance, that though happiness is a good, so are the other items on my list. But though broadened, this notion of the good stays within the confines of individual goods; it still has to do with human well-being, with what promotes the quality of one person's life.

scholarly journals Shrewd Bargaining on the Moral Frontier: Toward a Theory of Morality In Practice

1991 ◽  
Vol 1 (2) ◽  
pp. 135-167 ◽  
Author(s):  
J. Gregory Dees ◽  
Peter C. Cramton
Keyword(s):  
Point Of View ◽  
The Other ◽  
Mutual Trust ◽  
Moral Obligations ◽  
Moral Point ◽  
Moral Point Of View ◽  
Deep Trouble ◽  
Abstract Level ◽  
Business Practitioners ◽  
Brer Rabbit

From a traditional moral point of view, business practitioners often seem overly concerned about the behavior of their peers in deciding how they ought to act. We propose to account for this concern by introducing a mutual trust perspective, where moral obligations are grounded in a sense of trust that others will abide by the same rules. When grounds for trust are absent, the obligation is weakened. We illustrate this perspective by examining the widespread ambivalence with regard to deception about one's settlement preferences in negotiation. On an abstract level, such deception generally seems undesirable, though in many individual cases it is condoned, even admired as shrewd bargaining. Because of the difficulty in verifying someone's settlement preferences, it is hard to establish a basis for trusting the revelations of the other party, especially in competitive negotiations with relative strangers.Brer Rabbit had got himself caught by Brer Fox and was well on his way to becoming evening dinner. Brer Rabbit was in a great deal of deep trouble.There didn’t seem much he could do about this one, but he didn’t seem concerned at all at being the Fox’s dinner. He just said, “Brer Fox I don’t mind if you eat me. But, oh, whatever you do don’t throw me in that briar patch.”Now Brer Fox was surely looking forward to eating his old enemy, but he was mighty curious about Brer Rabbit’s sweating and crying about being thrown into the briar patch.And the more he questioned it the more Brer Rabbit wailed about how much he hated and feared that briar patch.Pretty soon it did seem that Brer Rabbit would rather be eaten than be set among those briars. So Brer Fox threw Brer Rabbit into the heart of the briar patch. Brer Rabbit gleefully scampered away.From the tales of Brer Rabbit

Poetry?

2021 ◽  
pp. 364-380
Author(s):  
Floris Bernard ◽  
Kristoffel Demoen
Keyword(s):  
Social Contexts ◽  
Point Of View ◽  
Wide Sense ◽  
Spiritual Dimension ◽  
The Social ◽  
Moral Point ◽  
Moral Point Of View ◽  
The Difference

This chapter gives an overview of how Byzantines conceptualized “poetry.” It argues that from the Byzantine point of view, poetry only differs from prose in a very formal way, namely that it is written in verse. Both prose and poetry belonged to the category of logoi, the only label that was very frequently used, in contrast to the term “poetry,” which was reserved for the ancient poetry studied at schools. Many authors considered (and exploited) the difference between their own prose texts and poems as a primarily formal one. Nevertheless, poetry did have some functions that set it apart from prose, even if these features are for us less expected. The quality of “bound speech” gained a spiritual dimension, since verse was seen as a restrained form of discourse, also from a moral point of view. Finally, the chapter gives a brief overview of the social contexts for which (learned) poetry was the medium of choice: as an inscription, as paratext in a wide sense, as a piece of personal introspection, as invective, as summaries (often of a didactic nature), and as highly public ceremonial pieces.

A Dialogue on Compassion and Supererogation in Medicine

1995 ◽  
Vol 4 (4) ◽  
pp. 415-425 ◽  
Author(s):  
David C. Thomasma ◽  
Thomasine Kushner
Keyword(s):  
Point Of View ◽  
Moral Point ◽  
Moral Point Of View

According to Frankena, “the moral point of view is what Alison Wilde and Heather Badcock did not have.” Most of us, however, are not such extreme examples. We are capable of the moral point of view, but we fail to take the necessary time or make the required efforts. We resist pulling ourselves from other distractions to focus on the plight of others and what we might do to ameliorate their suffering. Perhaps compassion is rooted in understanding what it is that connects us with others rather than what separates us, and rests on developing sufficient awareness, to internalize what our actions, or lack of them, mean in the lives of others.

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