scholarly journals LOGIKA WUJUD SADRA MERETAS NALAR RADIKALISME BERAGAMA

2016 ◽  
Vol 27 (1) ◽  
pp. 1
Author(s):  
Ulya Ulya

<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.

2021 ◽  
Vol 36 (3) ◽  
pp. 363-380
Author(s):  
Sofia Neves ◽  
Miguel Cameira ◽  
Sónia Caridade

In the last two decades, the problem of violence in the family sphere in particular and in intimate relationships in general has been on the agenda for Portuguese governmental and nongovernmental agencies. Several initiatives and campaigns have been launched, which are aimed at reducing occurrence of this violence, particularly among teenagers. This present study aims to assess the evolution in adolescents' attitudes and behaviors concerning intimate partner violence. We collected data from a sample of adolescents (n = 913) to compare with corresponding data collected 7 years ago by Neves and Nogueira (2010) in a sample that had identical sociodemographic characteristics (n = 899). Both cohorts resided in the same areas in the northeastern region of Portugal. The instruments used were the Scale of Beliefs about Marital Violence (ECVC) and the Marital Violence Inventory (IVC; Neves & Nogueira, 2010). The results indicate that although respondents tend to reject traditional beliefs on marital violence more now than in the past, especially male and older respondents, the percentage of dating violence reports has not decreased. Among girls, there was even an increase in perpetration of emotional and mild physical violence. We discuss possible reasons for this discrepancy between the evolution of attitudes and behaviors and make suggestions for improvement in the actions implemented among teenagers to increase their effectiveness.


2018 ◽  
Vol 19 (2) ◽  
pp. 171
Author(s):  
A. Singgih Basuki

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.]


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

Crisis ◽  
2013 ◽  
Vol 34 (2) ◽  
pp. 82-97 ◽  
Author(s):  
Bonnie Klimes-Dougan ◽  
David A. Klingbeil ◽  
Sarah J. Meller

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.


2006 ◽  
Author(s):  
Kaki M. York ◽  
Paula Varnado-Sullivan ◽  
Michelle Mlinac ◽  
Marla Deibler ◽  
Christopher P. Ward

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