scholarly journals MENERAPKAN ETIKA NILAI MAX SCHELER DALAM PERKULIAHAN PENDIDIKAN PANCASILA UNTUK MEMBANGUN KESADARAN MORAL MAHASISWA

2016 ◽  
Vol 26 (2) ◽  
pp. 189
Author(s):  
Paulus Wahana
Keyword(s):  
Moral Obligation ◽  
Human Life ◽  
Human Action ◽  
Moral Action ◽  
Human Beings ◽  
Academic Skill ◽  
Moral Consciousness ◽  
Max Scheler ◽  
Moral Philosopher ◽  
Character Building

The universities, not only can develop the academic skill, also give lectures that are able to build the students' characters in complete. Pancasila Education, one of the subjects of character building, is hoped to be able to build the students' moral consciousness to create a high qualified life that is in accordance with Pancasila. Max Scheler is a moral philosopher who offers the material valueethic; offers the values as the basis thought for human action. According to Max Scheler's thought, the basic moral action of human beings hopefully does not stop at the consciousness to seek personal enjoyment (hedonist), and at the consciousness to obey the rules and do the obligations (deontologist), but do moral action based on their consciousness to create positive, high and objective values in human life. This piece of writing is aimed to explain the application of the Max Scheler's value-ethic as a base for Pancasila Education lecture to build students' moral consciousness. The students' moral consciousness is not only based on the moral consciousness to seek personal enjoyment and the obedience to regulations or institutions, but also the consciousness of the existence of a moral obligation to create positive, high and objective values in human life i.e. the high values of Pancasila.

Kant, Garve, and the Motives of Moral Action

2007 ◽  
Vol 4 (2) ◽  
pp. 183-193 ◽  
Author(s):  
Bernd Ludwig
Keyword(s):  
Moral Motivation ◽  
Human Action ◽  
Moral Action ◽  
Human Beings ◽  
Physical Explanation ◽  
Natural Religion ◽  
The Difference ◽  
Kantian Morality ◽  
De Officiis

AbstractKant's comments `against Garve' constitute his reaction to the latter's remarks on Cicero's De Officiis . Two related criticisms of Kant's against Garve are discussed in brief in this paper. A closer look is then taken at Garve's claim that `Kantian morality destroys all incentives that can move human beings to act at all'. I argue that Kant and Garve rely on two different models of human action for their analyses of moral motivation; these models differ in what each takes to be salient for the explanation of human action. I show that Samuel Clarke's analogy of physical explanation in the framework of Newtonianism (in his Discourse concerning the Unchangeable Obligations of Natural Religion ) usefully illuminates the difference between Kant and Garve in these respects.

scholarly journals In Search of the Good

Open Theology ◽  
2016 ◽  
Vol 2 (1) ◽  
Author(s):  
Timothy Riggs
Keyword(s):  
Late Antiquity ◽  
Human Life ◽  
Human Action ◽  
Social Philosophy ◽  
Modern Concept ◽  
Human Beings ◽  
Innate Capacity ◽  
First Cause ◽  
Ethical Vision ◽  
Maximus The Confessor

AbstractThe concept of recognition is increasing in importance in political and social philosophy as a means of explaining and dealing conceptually with the problems of multiculturalism. Nevertheless, the phenomena which this concept signifies, namely human capacities for intersubjectivity, belong to human beings even before the development of the modern concept. This article explores how the content of the concept of recognition plays a role in two Platonic philosophies of Late Antiquity, those of the Neoplatonic philosopher Proclus and the Christian philosopher, monk and theologian Maximus the Confessor. It is shown that their versions of a metaphysics of the Good provides the foundation for a moral and ethical vision of human life which makes recognitive judgements – which make acts of recognition possible – a necessity for human action. Although proper recognition pertains to the rational recognition of the First Cause as the true end of all human action, nevertheless Proclus and Maximus make recognitive judgements not only possible but a necessary function of even the lower, irrational faculties of soul. In this way, they explain how human beings have an innate capacity at all levels of cognition for recognizing things and other people as goods to be pursued or avoided.

Editing the Best of All Possible Worlds

2019 ◽  
pp. 61-71
Author(s):  
Michael Hauskeller
Keyword(s):  
Moral Obligation ◽  
Possible Worlds ◽  
Human Life ◽  
Human Beings ◽  
Pursuit Of Happiness ◽  
Ordinary Life ◽  
Germline Modification ◽  
Ways Of Being ◽  
Better Than

It has been argued that we have a moral obligation to explore human germline modification in order to create the best possible children. In contrast, this chapter argues that in order to flourish as human beings we need to recognize that there are many different ways of being good and that the pursuit of happiness is most likely to succeed not in the extraordinary, the larger than life and better than human and beyond average, but in the ordinary life, which has enough scope and depth to provide us with all the happiness that a human life can possibly have.

Detachment, Involvement, and Rationality: are we Essentially Rational Animals?

Human Affairs ◽  
2007 ◽  
Vol 17 (2) ◽  
Author(s):  
Hubert Dreyfus
Keyword(s):  
Human Activity ◽  
Human Life ◽  
Human Action ◽  
Philosophical Tradition ◽  
Human Beings ◽  
John Mcdowell ◽  
Rational Nature ◽  
Action And Perception ◽  
Propositional Form ◽  
Why Questions

Detachment, Involvement, and Rationality: are we Essentially Rational Animals?Philosophers have long thought that what differentiates humans from mere animals is that humans are essentially rational. The rational nature of human beings lies in their ability to detach themselves from ongoing involvement and to ask for as well as give reasons for activity. According to the philosophical tradition, human action and perception generally should be understood in light of this ability. This essay examines a contemporary version of this conviction, one promulgated by John McDowell. McDowell follows the tradition in suggesting that people are always able to step back and to ask as well as answer why questions about what they are doing, i.e., they always have reasons for their actions. This essay shows that people have no reasons for many of the things they do. They often, instead, simply respond to shifting situational fields of attraction and repulsion. These attractions and repulsions cannot be captured in propositional form—any attempt to describe, or even just name, them turns them into objects and robs them of their motivational force. The demands of the situation are not available as reasons, but exist only as embodied in actions. McDowell, consequently, errs in claiming that conceptual capacities are inextricably implicated in human activity. Nor is the detached, rational way of being any more essential to human life than is involved coping.

scholarly journals JATIDIRI MANUSIA BERDASARKAN FILSAFAT TINDAKAN HANNAH ARENDT PERSPEKTIF FILSAFAT MANUSIA: RELEVANSI DENGAN PELANGGARAN HAM TAHUN 1965-1966 DI INDONESIA

2016 ◽  
Vol 25 (2) ◽  
pp. 277
Author(s):  
Astrid Veranita Indah
Keyword(s):  
Human Rights ◽  
Human Life ◽  
Human Person ◽  
Basic Structure ◽  
Human Action ◽  
Point Of View ◽  
Constitutional Court ◽  
Human Beings ◽  
Self Identity ◽  
Human Rights Violation

The essential problem of human rights violation is a matter of human life. The issue raises many new problems, including the trauma suffered by victims and guilty feelings experienced by perpetrators. Some cases of human rights violation, can often be resolved by the constitutional court. Other cases cannot be solved by laws and regulations that have been established. In such cases, it requires an accomplishment by using another point of view, for example, by understanding the basic structure of human person, based on Hannah Arendt's philosophy of action. This research is a qualitative research with emphasises library research in obtaining datas. Methods used in this study are: hermeneutics, and heuristics. The formal object is human person that is part of philosophy of human. Theory of human person which is categorized into three parts, namely: the personality of human, self identity of human, and the uniqueness in the sociality of human. The result of this research is an exposure of the philosophy of human action, as an ultimate activity in the vita activa. Human beings as individuals, are body and soul; soul and mind. Self identity is understood not only as the present, but also the past and the projections of the future. Human beings develop continuously in the historicity of the time, so that each individual is unique from the others. This uniqueness colors the difference in plurality of life which is expected to keep the friendship in a community. Arendt's philosophy has been successfully answered the problem for human rights violation during the under Nazi rule. Arendt's analysis of the problem for the emphasis on the human personality-conscious thinking in a situation that tends to be authoritarian. Another analysis is the human ability to forgive, promise and build friendship. It is inspire to answer the problem for human rights violation at Indonesia upon 1965-1966. Understanding based on consciousness thinking, forgiveness, promise and friendship will break the cycle of revenge, restore social memory, and ensure the creation of rights of every citizen.

scholarly journals Language Empowering in Character Building (Pemberdayaan Bahasa dalam Pembentukan Karakter)

2013 ◽  
Vol 1 (1) ◽  
pp. 48
Author(s):  
Kamsinah Kamsinah
Keyword(s):  
Moral Action ◽  
Not Given ◽  
Human Beings ◽  
Literary Language ◽  
Cultural Interaction ◽  
Building Components ◽  
Individual Potential ◽  
Nature And Nurture ◽  
Moral Feeling ◽  
Character Building

Character building is the most important thing to do as it is a striving system which underly behavior (Freud).  Even more, good character is more to be praised than outstanding talent. Most talents are to some extent a gift. Good character, however, is not given to us. we have to build it peace by peace by thought, choice, courage, and determination.  So important it is that it is said that  if there is no more character every thing is lost (Mahatma Gandhi). The best way to build it is  to develop   the function of all  individual potential,  including cognitive, affective,  and psychomotoric aspects simultanously in the context of socio-cultural interaction (in family, in  school, and in society). Character  is gained by nature and nurture. It can be done begin from the golden age to the old one through the three character building components: moral knowing, moral feeling, and moral action as suggested by Lickona. They make it possible since human beings, as  the best-formed creature of all, are the ones and the only creature posessing culture, and that,  they can educate and be educated in terms of   the model of  person of character.  Everybody must have character. Therefore,  to apply Lickona’s,  one must  empower her/his language, in which  she/he/ perform her/his competence in using language creativity (Chomsky) in   both ordinary  and literary language. In this case, Buginese language is used as the sample.

Right and Good: Conclusion—the Limits of Ethics

Philosophy ◽  
1931 ◽  
Vol 6 (22) ◽  
pp. 201-211
Author(s):  
W. G. de Burgh
Keyword(s):  
Moral Obligation ◽  
Human Life ◽  
Moral Action ◽  
Moral Law ◽  
Actual Experience ◽  
Intrinsic Difference ◽  
Summum Bonum ◽  
Close Relationship ◽  
The Ideal

The two basic forms of action distinguished in the preceding articles, viz., moral action, where praxis is for praxis sake, and action for a good, where praxis is for the sake of theôria, are found in close relationship to one another in human life. The part they play is rather that of abstract moments in a practical process than that of self-contained and isolable bits of conduct. No philosopher is likely to discount the importance of thus analysing the concrete into its factors before he rectifies the abstraction by showing how they co-operate in actual experience. In any individual biography we can find acts and courses of action in which duty is the dominant motive, and others in which the dominant motive is desire of good. Similarly, when we compare different biographies with one another, some exemplify most strikingly the struggle for righteousness against unruly passion, others the spontaneous aspiration of the soul to attain the goal of its desire. But neither the moral law nor the summum bonum wields an exclusive sovereignty. St. Paul and Luther, in their warfare against carnal desire, drew strength from the ideal vision; nor were St. Bernard or Spinoza, for all their absorption upon union with the divine, strangers to the call of moral obligation. In the lives of ordinary men, the types of conduct are, perhaps, more evenly balanced; yet here also the distinction is discernible. Moreover, it is easy to see how, despite their intrinsic difference, they come to be associated and “by just exchange” to effect a mutual enrichment.

Swami Vivekananda Teaching using Tradition of Valuing the Early years of the Child’s life, and a Rich Heritage of Practices for Stimulating Development and Inculcating “Sanskaras” or basis Values and Social Skills in Children in Icds in India

2018 ◽  
Vol 3 (2) ◽  
Keyword(s):  
Human Life ◽  
Great Influence ◽  
Social Philosophy ◽  
Early Years ◽  
The Political ◽  
Human Beings ◽  
Practical Realization ◽  
Life Activity ◽  
Philosophical Consideration ◽  
Economic Philosophy

Philosophy is a search for a general understanding of values and reality by chiefly speculative rather than observational means. It signifies a natural and necessary urge in human beings to know themselves and the world in which they live and move and have their being. Hindu philosophy is intensely spiritual and has always emphasized the need for practical realization of Truth. Philosophy is a comprehensive system of ideas about human nature and the nature of the reality we live in. It is a guide for living, because the issues it addresses are basic and pervasive, determining the course we take in life and how we treat other people. Hence we can say that all the aspects of human life are influenced and governed by the philosophical consideration. As a field of study philosophy is one of the oldest disciplines. It is considered as a mother of all the sciences. In fact it is at the root of all knowledge. Education has also drawn its material from different philosophical bases. Education, like philosophy is also closely related to human life. Therefore, being an important life activity education is also greatly influenced by philosophy. Various fields of philosophy like the political philosophy, social philosophy and economic philosophy have great influence on the various aspects of education like educational procedures, processes, policies, planning and its implementation, from both the theoretical and practical aspects. In order to understand the concept of Philosophy of education it is necessary to first understand the meaning of the two terms; Philosophy and Education.

The role of Record of Rights (Khatian) in determining title or possession: An overview

IIUC Studies ◽  
2020 ◽  
Vol 15 ◽  
pp. 33-46
Author(s):  
Kalim Ullah
Keyword(s):  
Human Life ◽  
Vital Role ◽  
Critical Element ◽  
Human Beings ◽  
Supportive Evidence ◽  
Land Administration ◽  
Holy Quran ◽  
The Holy Quran ◽  
Religious Systems

Human beings are deeply related to land. Human beings take birth on land, live on land, die on land and mixes with land ultimately. As stated in the holy Quran: ‘We (Allah) created you (human beings) from the soil, we shall make you return to the soil and We shall call you back again from the soil’ (20:55). Human life is surrounded by soil i.e. land. So, land is a highly completed issue of human life involving economic, social, political, cultural and often religious systems. Land administration is thus a critical element and often a pre-condition for peaceful society and sustainable development. In administrating land, Khatian or record of rights plays a vital role to determine the rights and interests of the respective parties as supportive evidence. In this article, discussion is mainly made on the fact that Khatian or record of rights is not a document of title solely but it may be an evidence of title as well as possession. IIUC Studies Vol.15(0) December 2018: 33-46

Secondary-Cause Autonomy and Divine Motivation

2016 ◽  
Vol 8 (3) ◽  
pp. 75-92
Author(s):  
Christian Schröer
Keyword(s):  
Human Dignity ◽  
Human Action ◽  
Thomas Aquinas ◽  
Moral Autonomy ◽  
Human Beings ◽  
Religious Motivation ◽  
Basic Principles ◽  
Theoretical View ◽  
Human Autonomy ◽  
The Voice

An act-theoretical view on the profile of responsibility discourse shows in what sense not only all kinds of technical, pragmatic and moral reason, but also all kinds of religious motivation cannot justify a human action sufficiently without acknowledgment to three basic principles of human autonomy as supreme limiting conditions that are human dignity, sense, and justifiability. According to Thomas Aquinas human beings ultimately owe their moral autonomy to a divine creator. So this autonomy can be considered as an expression of secondary-cause autonomy and as the voice of God in the enlightened conscience.

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