scholarly journals METODE TAQRIR SEBUAH PENDEKATAN YANG MENYENANGKAN

2012 ◽  
Vol 13 (1) ◽  
Author(s):  
Dicky Wirianto

This article explains about taqrir (evidence) as an interesting approach in attempting a method in Islamic education. The utilizing of the taqrir method which is adopted from some Qur’anic verses and text written in Arabic in Burhāni model approach as being designed by al-Jabiri and subsequently being developed in variety of the educational theories both from al-Ghazali and John Dewey, the US educational figure, would be contexctually in its application as it integrates Islamic education and progressive educational model. The violence in education is frequent occurs if the method being applied is inappropriate. Thus, violence being conducted is through forcing the courses to the students, where he or she does not wish for studying. Consequently, the knowledge being transferred could not be rest on his or her heart.

2017 ◽  
pp. 230
Author(s):  
Rofiqotul Aini

The development of education has revealed a lot of educational ideology which makes some education practitioners often change the curriculum and educational model. This reality, then, leads to the changes of Indonesian curriculum which consequently shows that Indonesian education ideology is inconsistent. Actually, without following the western education ideology, Muslim practitioners in Indonesia should be able to maintain and use their own education ideology, namely Islamic education ideology. Because of its universal and transcendental characteristic, Islamic education ideology can give the newest and up-to-date format for the era development. This paper describes the concept of each ideology and their meeting points. The research method used in this study is library research method, and the data was analyzed by using content analysis method. The reserch result shows that the meeting points of those ideologies are divided into four concepts. First, the objective of education is to optimize the human resource. Second, the concept of human being is that human is the most noble and creative creation. Third, the education curriculum should be applicable. Forth, it is better to use guidance and counseling method in guiding students in solving their problems.


Author(s):  
Ilun Mualifah

<p>BAHASA INDONESIA:</p><p>Artikel ini berisi tentang konsep pendidikan partisipatif yang dikaitkan dengan konsep progresivisme pendidikan John Dewey, dan kemudian dikaji dalam perspektif pendidikan Islam. Konsep pendidikan partisipatif dalam progresivisme pendidikan John Dewey merupakan konsep pendidikan yang mengacu pada teori-teori John Dewey yang berpijak pada asas-asas progresivitas. Asas progresivitas berprinsip pada sikap optimistis dalam memandang kemajuan peserta didik dalam proses pendidikannya. Konsep progresivisme pendidikan John Dewey yang megandung asas pendidikan partisipatif dalam pandangan pendidikan Islam bisa dipertegas: bahwa terdapat beberapa aspek kesesuaian (terutama dalam hal kemanfaatan yang bersifat duniawi), dan terdapat banyak aspek perbedaan yang sangat prinsip (terutama mengenai hal-hal yang bersifat metafisik-spiritual). Dengan demikian, ketika akan menerapkan asas partisipatif dalam konsep pendidikan Dewey di dalam kehidupan umat Islam, perlu difilter terlebih dahulu dengan kacamata nilai-nilai Islam. Apabila tidak bertentangan dengan nilai-nilai Islam, maka perlu diterapkan; namun apabila bertentangan dengan nilai-nilai Islam, maka tidak perlu diterapkan (cukup dijadikan pengetahuan saja).</p><p> </p><p>ENGLISH:</p><p>This article discusses about participative education related to education progressivism concept by John Dewey, and then it is examined on Islamic studies perception. Participative education concept on John Dewey’s education progressivism is education concept that refers to John Dewey’s theories that bring up progressive principles. The progressive principles base on optimistic attitude on viewing the progress of learners’ learning process. The education progressivism concept by John Dewey contains participative education principles; it can be strengthened on Islamic education view that there are some compatibility aspects (especially in worldly usefulness), and there are many differences based on principles (especially in metaphysic-spiritual thing). Therefore, when Muslims will implement participative principles on Dewey’s educational concept in their life, they need to filter it based on Islamic views. If it does not contradict to Islamic views, it should be implemented on their life. Nevertheless, if it opposes Islamic views, it should not be implemented on their life (it is enough for them to know it as knowledge).</p>


KUTTAB ◽  
2017 ◽  
Vol 1 (2) ◽  
pp. 200-214
Author(s):  
Abdul Halim

Basically education is an instrument for humans use to advance their civilization and culture. education is always running and developing in line with human life. Islamic education as an education actvity which is colored by the spirit and values of Islam will also develop during the life of members of islam comunity. Changes and developments in Islamic education seem so fast, whereas the life of today's society as if we live without division and distance as the impact of globalization. it gives the impression that the cultural differences of one society with others will be apparent. The apparent differences will be a time bomb that will explode in time, further leads to disharmony in society or cultural clashes. In the meantime Islamic education must be able to enter space building an educational model that develops multicultural values such as tolerance, fair education and education that uphold the value of equality. Therefore, to develop this educational model needs to touch the curriculum as the heart of education. as we know that in developing the curriculum requires principles such as theological, philosophical, juridical and sociological principles in order to the development is not uprooted from the basic values of Islamic education


Just Property ◽  
2020 ◽  
pp. 34-57
Author(s):  
Christopher Pierson

This chapter continues the evaluation of ideas about property within the modern liberal tradition. Much of this thinking has its origins in the later work of John Stuart Mill. I begin with some key ‘new’ liberals: T. H. Green, J. T. Hobhouse, and J. A. Hobson. These thinkers take a varyingly radical view of the provisionality of individual claims to private property. Following a short interlude on interwar liberalism, I turn to the development of liberal ideas on property in the US. My two key thinkers here are John Dewey and John Rawls. Both of these iconic liberal thinkers take a view of property which emphasizes its function as a social institution, one which has to be justified by its societal outcomes rather than its private and personal origins.


2017 ◽  
Vol 5 (1) ◽  
pp. 1-28
Author(s):  
Sudarman Sudarman

The education system proposed by Paulo Freire is an educational model that can liberate the verbal and mechanistic human culture. Such a culture, according to Freire, is impossible to lead people to a more authentic and more human life. To achieve this, descriptive educational habits are expected to be shifted towards transformative-dialogue education, so that education is not perceived as a shackling education. Education is expected to produce changes to students, both changes in the quality of thinking, personal quality, social quality, quality of independence and quality of society. That is the paradigm shift of Islamic education, that is changing the paradigm of authoritarian to democratic paradigm, closed to openness, doctrinaire to participatory. Society needs to civilize the tradition of criticism, dialogue, openness, the spirit of pluralism and practical practices that touch the problems of the weak and oppressed by anything politically, economically, socially and culturally. ملخص إن نظام التربية التي اقترحها باولو فريري هو نوع التربية التي تقدر على تحرير ثقافة البشر التي ترى شفهية وميكانيكية .هذه الثقافة لا يمكن أن تحمل الإنسان إلى الحياة الحقيقية والإنسانية في نظر فريري .ولتحقيق ذلك، ينبغي أن تحول عادات التربية الوصفية إلى التربية الحوارية التحويلية، حتى لا تكون التربية مقيدة .ويرجى أن تحقق التربية التغيير في الطالب، سواء كان في جودة التفكير والشخصية والاجتماعية والاكتفاء في الذات والتعايش مع المجتمع .والتغيير من النموذج الاستبدادي إلى النموذج الديموقراطي، من الإغلاقي إلى الانفتاحي، من التلقيني إلى الاشتراكي .يحتاج المجتمع إلى تعويد ثقافة النقد، والحوار، والانفتاح، ووعي التعدد والتطبيقات العملية التي تهتم بمشكلات الضعفاء والمضطهدين في كل شيء، سواء كان سياسيا، واقتصاديا، واجتماعيا وثقافيا. Sistem pendidikan yang ditawarkan oleh Paulo Freire adalah model pendidikan yang dapat membebaskan budaya manusia yang serba verbal dan mekanistik. Budaya semacam ini, di mata Freire, tidak mungkin mengantarkan manusia kepada kehidupan yang lebih otentik dan lebih manusiawi. Untuk mewujudkan hal tersebut, kebiasaan pendidikan deskriptif diharapkan digeser ke arah pendidikan dialogik-transformatif, agar pendidikan tidak dirasakan sebagai pendidikan yang membelenggu. Pendidikan diharapkan dapat menghasilkan perubahan terhadap siswa, baik perubahan dalam kualitas berfikir, kualitas pribadi, kualitas sosial, kualitas kemandiriannya dan kualitas kemasyarakatannya. Perubahan paradigma pendidikan Islam, yaitu merubah paradigma dari paradigma otoriter keparadigma demokratis, tertutup ke keterbukaan, doktriner kepartsiipatoris. Masyarakat perlu membudayakan tradisi kritik, dialog, keterbukaan, semangat pluralisme dan praktik-praktik praktis yang menyentuh permasalahan kaum lemah dan tertindas oleh apapun. Baik secara politik, ekonomi, sosial maupun budaya.


2020 ◽  
Vol 17 (1) ◽  
pp. 1-16
Author(s):  
Muhammad Miftakhuddin

Z generation lives in the era of high technology. Their life is based on the technology such as depending on the social media. So, this generation has moral degradation, disrespect others and surroundings’ ignorance. Then, Islamic education has a big role to create characteristic of empathy toward this generation. This research is aimed to develop Islamic educational model which is simple, effective and applicable in creating empathy’s characteristic toward Z generation. The method of the research is developmental research. The researcher uses questionnaire, interview and documentation technique to collect data. Then the object of the research is Islamic educational model. Therefore, this research creates Islamic education which covers; purpose, material, source of study, method, media, studying process, evaluation and living practice. The result of individual test, group test and limited-test shows the average score 3.90, 3.93, and 4.00. So that, that result is applicable. However, the effectiveness of test analysis’ result by using SPSS 16 application is gained t value 4.817 and p=0.00 <0.05. So that, the mentioned result shows that this Islamic educational model is effective to create characteristic of empathy toward Z generation.


2019 ◽  
Vol 1 (4) ◽  
pp. 714-745
Author(s):  
SU Zhixin

It has been widely claimed that no Western scholar has exerted greater influence on Chinese education than the American education philosopher John Dewey, who visited and lectured in China for more than two years between 1919 and 1921. A comparison of Chinese and American scholars’ evaluations of Dewey’s impact on Chinese education reveals many contradictions and controversies, especially in China during different historical periods. This paper examines the major differences between Chinese and American critics’ views on Dewey’s influence on Chinese education, with a focus on the dramatic changes in Chinese scholars’ perspectives in three distinct stages: from early praise and positive acceptance during the first 30 years after Dewey’s visit to China (1919–1949), to severe criticism and rejection over the next 30 years (1949–1979), and then to new interpretations since China’s opening up to the outside world in 1979. Although Dewey and his education theories were first extolled and then abandoned in China, they have received open and warm reappraisals from Chinese educators in recent decades and have emerged from rejection to renewed appreciation in Chinese education. To fully understand the significance and implications of Dewey’s visit to and lectures in China, both Chinese and American Dewey scholars need to create and sustain continued dialogue on this most fascinating episode in the intellectual histories of China and the US.


2020 ◽  
Vol 5 (2) ◽  
pp. 69-82
Author(s):  
Paweł Zygadło ◽  

This article is meant as a reflection on the applicability of modern educational theories in a society in which embracing modernity does not necessarily imply the denial of traditional values. The theoretical divagations based on a comparison of arguments currently relevant in the western world regarding education and the historically dominant socio-ethical values in China will be followed by a short analysis of specific instances demonstrating the persistent nature of the latter. As there are undeniable advantages of the modern approach to education, the rift between western and Chinese views on the educational model is still quite apparent. The text will demonstrate the main points of divergence and will try to outline another possible approach towards modern education in a Chinese context.


1970 ◽  
Vol 2 (2) ◽  
pp. 219
Author(s):  
Abdul Munir Mulkhan

Philosophy is the source of science and technology. The practice of Islamic Education works without being guided by Tarbiyah (Islamic Education) Philosophy, but by the seculer thinking, It develops without orientation and it is hard to compete with others. It’s time the Islamic education pratice to guiding by the Tarbiyah Philosophy, Tarbiyah Theories and Tarbiyah Technology which is structurally and functionally built from Islamic philosophy. As of the basic idea of Islamic philosophy, the essential of Tarbiyah Philosophy is Ma’rifat Quotient wich means the activity for understand and realize the presence of God in whole life, activities of man; that also means the knowledge about God and intimate relationship with Him. The practical of Tarbiyah Philosophy based on Ma’rifat Quotient it both a creative solution for all kind of education problems andalternatif educational model. Based on Ma’rifat Quotient, it can be used to develop boarding school in more effcient way to accelerate qualities learning only 8 years for elementary to senior high school before join to university.Filsafat merupakan sumber ilmu dan teknologi. Sementara praktik PendidikanIslam bergerak tanpa panduan Filsafat Pendidikan Islam (Tarbiyah), tapi dipandu pemikiran sekuler sehingga tumbuh tanpa arah dan sulit bersaing. Karena itu sudah waktunya praktik pendidikan Islam dipandu Filsafat Tarbiyah, Teori Tarbiyah dan Teknologi Tarbiyah yang secara struktural dan fungsional dibangun dari Filsafat Islam. Sesuai gagasan dasar Filsafat Islam, inti-isi Filsafat Tarbiyah ialah kecerdasan makrifat sebagai kemampuan memahami dan menyadari kehadiran Tuhan dalam segala kegiatan hidup manusia sekaligus pengetahuan tentang Tuhan dan kedekatan hubungan dengan-Nya. Praktik tarbiyah berbasis kecerdasan makrifat merupakan solusi kreatif berbagai problem pendidikan Islam sekaligus menawarkan model pendidikan alternatif. Dari sini boarding school dikembangkan bebas dari pemborosan tidak produktif, melainkan model percepatan bermutu, sehingga cukup 8 tahun menyelesaikan pendidikan dasar (SD 4 Th) dan menengah (SLTPSLTA 4 Th) sebelum memasuki jenjang pendidikan tinggi.


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