scholarly journals Konsep Fitrah Manusia Dan Implikasinya Dalam Pendidikan Islam

2017 ◽  
Vol 8 (2) ◽  
pp. 249 ◽  
Author(s):  
Mualimin Mualimin
Keyword(s):  
Environmental Factors ◽  
Social Science ◽  
Human Nature ◽  
Human Dignity ◽  
Human Existence ◽  
Learning Activities ◽  
Islamic Education ◽  
Human Beings ◽  
Community Or ◽  
The Family

Human existence begins with a weakness and disability that will then move towards strength. Humans can easily utilize the grace and gift that is bestowed upon him, but man must fulfill a duty to his God. Human dignity with his Lord is not measured by how high his skill and position, his or her wealth, and his wealth. But when God measured it is his taqwa. Human beings in the Islamic perspective will remain born in a state of fithrah, that is pure, clean, free from all sin, and has the tendency to accept religion, faith, and faith. Humans become good or bad are the result of educational and environmental factors, not their original habits. According to Abd al-Rahman al-Bani quoted by an-Nahlawi states the task of Islamic education is to maintain and maintain the students' nature, then develop and prepare for all the potential possessed , by directing the nature and potential of existing and towards goodness and perfection, and realizing a program gradually. (Nahlawi, 1996) The development of human nature can be done with various learning activities. That is through an institution. The development of human nature can be done by learning activities. That is through various institutions. Learning that is not focused is through education only in school, but also can be done outside the school, whether in the family, in the community, or through the existing social science constitution.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

scholarly journals TEORI KONVERGENSI DALAM PRESPEKTIF PENDIDIKAN ISLAM KAJIAN PERKEMBANGAN KEPRIBADIAN DALAM RANGKA PEMBANGUNAN SUMBERDAYA PENEGAK HUKUM DI INDONESIA

2021 ◽  
Vol 1 (2) ◽  
pp. 142-160
Author(s):  
Mashur Alhabsyi
Keyword(s):  
Environmental Factors ◽  
Islamic Education ◽  
Convergence Theory ◽  
Human Beings ◽  
Human Personality ◽  
Important Thing ◽  
State Apparatus ◽  
The Law

Islamic education on convergence theory is based on the concept of Hablummiallah (relationship with Allah), in the sense that it is Allah who gives the initial potential so that in Islamic education that personality must be formed and developed for ma'rifatullah (knowing Allah) and fearing Allah even apart from believing in that internal (innate) and external (environmental) factors are very influential in education, and form a quality Muslim personality. So the most important thing is to acknowledge guidance from Allah as a determinant of success in education and Hablumminannas (relations with humans) as a form of change in human personality in social or environmental life, with the formation of human beings who are sure to make state apparatus aware of the law and able to become pioneers upholding the law in Indonesia. Abstrak Pendidikan Islam terhadap teori konvergansi, berpatokan pada konsep Hablummiallah (hubungan dengan Allah), dalam artian bahwa Allah lah yang memberikan potensi awal sehingga dalam pendidikan  Islam kepribadian itu harus dibentuk dan dikembangkan untuk  ma’rifatullah (mengenal Allah) dan bertakwa kepada Allah bahkan Selain meyakini bahwa faktor internal (bawaan) dan eksternal (lingkungan) sangat berpengaruh dalam pendidikan, dan membentuk kepribadian muslim yang berkualitas. Maka yang terpenting adalah harus mengakui hidayah dari Allah sebagai penentu keberhasilan dalam pendidikan dan Hablumminannas (hubungan dengan manusia) sebagai wujud perubahan kepribadian manusia dalam kehidupan sosial atau lingkungan, dengan terbentuknya Manusia yang taan tentunya akan menjadikan insan aparatur negara yang sadar hukum serta mampu menjadi pelopor tegaknya hukum di Indonesia.

5. Ethics

2018 ◽  
pp. 65-76
Author(s):  
Brad Inwood
Keyword(s):  
Human Nature ◽  
Good Life ◽  
Self Control ◽  
The Good Life ◽  
Human Being ◽  
Human Beings ◽  
Wise Person ◽  
The Family

Ethics is the part of the Stoics’ legacy that is most prominent and influential today. Their theory of the good life for human beings falls into the family of theories associated with Socrates and his followers. This tradition includes Plato and most Platonists, Xenophon, the Cynics, Aristotle, and later Aristotelians, all of whom share the view that virtue, the excellence of a human being, is the highest value and is its own reward. ‘Ethics’ discusses the Stoics’ views on human nature and rationality; the four basic virtues: justice, courage, wisdom, and moderation or self-control; and the doctrine that the fully rational and wise person will be free of passions.

scholarly journals Hakikat Anak dalam Perspektif Pendidikan Islam

2019 ◽  
Vol 13 (2) ◽  
pp. 185
Author(s):  
Angga Yogaswara
Keyword(s):  
Islamic Education ◽  
Human Being ◽  
Human Beings ◽  
The Family ◽  
The Future

Children are an investment in the future, because they are born carrying a pile of hopes. The issue of educating children in Islam is a very important issue. The process of Islamic education does not only begin when the child is born, but since in the womb, Islamic education has begun, even since the marriage was prepared. Thus, Islam which originates from the Qur'an and Hadith strongly upholds the values of Education. Baesd on the importance of the position of children in the family, then Islam also called for educating and managing the child's potential seriously. This call is to prevent children from being abandoned so that they grow into weak human beings in all matters both intellectually and socio-emotionally, but Islam pays attention to the formation of children's character to be better. In Islam there is the term of human being, this is the ultimate goal of Islamic education.

scholarly journals Pendidikan Tauhid Dalam Kisah Nabi Ibrahim

2019 ◽  
Vol 7 (2) ◽  
pp. 135
Author(s):  
Alfrida Dyah Septiyani
Keyword(s):  
Family Environment ◽  
School Environment ◽  
Driving Force ◽  
Daily Practice ◽  
Learning Activities ◽  
Islamic Education ◽  
The Moon ◽  
The Family ◽  
The Universe

The results showed that: 1) Monotheism Education in Surat Al-An'am: 74-83 namely: 1) Monotheism Education Rubūbiyah, which is in verse 75 which explains that Allah SWT has shown signs of the greatness of Allah SWT in the sky and grounded to prophet Ibrahim as so that his soul is directed. Then the prophet Ibrahim (as) discovered the truth of the belief in a Godhead through observation and contemplation about the universe by using his fitrah, and this is following verses 76-78. 2) Education of Uluhiyah Tauhid is in verse 74, which explains that the father and the prophets of Abraham made the idols they made into gods. Moreover, verse 79, that is, the sincerity of the prophet Ibrahim as to surrender, confronts his view of Allah SWT. It does not follow his people to associate Allah by way of worshiping other than Him, such as worshiping the stars, the moon, and the idols that they made themselves.3) Implementation of Tauhid Education in Islamic Education: The faith taught by Islam to humans since childhood is critical. Because the goals of Islamic education itself are in harmony with religious goals: 1) To realize a believer who believes and is devoted to Allah SWT.2) Education in Islam seeks to develop and inculcate monotheistic education to humans as optimal as possible to be able to function as a driving force in daily practice. 3) Development and inculcation of monotheism education can be done with learning activities, namely through various institutions. 4) In the school environment, both elementary, middle, and for the development and planting of monotheism, education is carried out through multiple activities, both at the time of KBM and extracurricular. 5) Outside the school, the development and cultivation of human monotheism education start from the family environment

scholarly journals To be a cyborg: towards the dialogue between science and religion

2019 ◽  
Vol 72 ◽  
pp. 02004
Author(s):  
Maksim Maidansky ◽  
Irina Maidanskaya ◽  
Olga Dekhnich
Keyword(s):  
Human Nature ◽  
Historical Development ◽  
External World ◽  
Science And Religion ◽  
Human Existence ◽  
Human Beings ◽  
Technological Transformation ◽  
Testing Ground ◽  
Scientific Worldview ◽  
Biological Nature

The paper deals with the consequences of technological transformation of the biological nature of human beings. How will our religious and scientific worldview change? What arguments for and against human cyborgization do naturalists and engineers, philosophers and futurologists propose? Answers to these questions can be decisive in determining the future of humanity. The Russian philosophers-cosmists were the first to put their minds to this problem; nowadays, this dialogue is conducted on the border between science and religion. The image of cyborg is a kind of testing ground for discussing philosophical concepts about human nature and interaction of man with the external world, about the limits of historical development and the meaning of human existence.

scholarly journals Conditio humana

2018 ◽  
Vol 57 (1-2) ◽  
Author(s):  
István Dobos
Keyword(s):  
Human Nature ◽  
Human Existence ◽  
Human Being ◽  
The Novel ◽  
Human Beings ◽  
Binary Oppositions ◽  
Conditio Humana

So far, this piece by Dezső Kosztolányi has not been analyzed from the aspect of biopoetics. The novel seeks to answer the query whether we are able to transcend the framework of interpreting ourselves that is traditionally available for us and move to the level of other relationships of existence (present in the vegetable or animal kingdoms, or in nature) in this effort. In Aranysárkány [verbatim: golden dragon], the eponymous creature is neither a human being, nor an animal, but a model of a mythological beast, which the characters seem to personify in various ways. Its role in the book is to gradually undermine the anthropological conviction that considers human beings to be the opposite of animals. according to this latter assumption, our absolute superiority in this respect is guaranteed by our intellect, willpower, morality, and the use of language. The novel suggests that the differences and discrepancies that separate us from animals and other natural creatures are much more complex and the essence of human existence cannot be defined or pinpointed through simple binary oppositions. it is the act of being addressed by the imaginary gaze of the golden dragon and the effort of embedding the interpretation of the experience of this encounter into the image perceptible about human nature that provide the perspectives and angles of comprehension which may justify the possibility of approaching Kosztolányi’s Aranysárkány from a bio-poetic aspect.

Human Dignity and the Foundations of Human Rights

2013 ◽  
Author(s):  
John Tasioulas
Keyword(s):  
Human Rights ◽  
Human Nature ◽  
Human Dignity ◽  
Moral Status ◽  
Essential Role ◽  
Human Being ◽  
Human Beings ◽  
Trade Offs ◽  
In Virtue Of

This chapter investigates whether or not human rights are grounded in human dignity. Starting from an interest-based account of human rights, it rejects two objections to that account that have been pressed in the name of human dignity: the deontological and the personhood objections. More positively, it contends that human dignity is the equal moral status possessed by all human beings simply in virtue of their possession of a human nature, and that so understood, it has an essential role to play in grounding human rights, but that it can only play this role in tandem with universal human interests. In particular, human dignity is central to explaining both why humans can possess rights and why these rights are resistant to trade-offs. The chapter concludes with some reflections on the implications of this view for whether each and every human being possesses all of the standard human rights.

Assumptions Concerning the Social Sciences

1993 ◽  
Vol 10 (4) ◽  
pp. 485-490
Author(s):  
Ebtihaj Al-A‘ali
Keyword(s):  
Social Sciences ◽  
Social Science ◽  
Real World ◽  
Human Existence ◽  
Human Beings ◽  
Multiple Realities ◽  
The Third ◽  
The Social ◽  
The Impact

This paper comprises three major sections. The first section discussesmodem social assumptions concerning the existence of human beings andtheir societies. It also explains the impact of these assumptions on organizationaltheory. The second section explores Islamic assumptions concerningthese same two elements and explains a major attribute of Islamicorganizations. The third section compares the above-mentioned assumptions of modem social science to those of Islam and illustrates thatknowledge-transfer creates its own organizational and social problems.Modern Social Science Assumptions: HumanExistence and SocietyIn reviewing the modem science of human existence and society,Burrell and Morgan (1979) state that the relevant assumptions in this areacan be viewed in the light of two strands of thought: nominalism andrealism. Nominalism indicates that no real world structure exists outsideof the individual’s concepts, ideas, and thoughts. This implies that realityis constructed by individuals and leads them to experience multiple realities(Lincoln and Guba 1985). Societies and external existants to individualsare merely names perceived individually (Taylor and Bodgon1979). Societies, therefore, consist of individuals who have real existenceand, without them, there would be no societies (Behechti and Bahonar1990). According to nominalism, knowledge about multiple realities isgathered from individuals themselves ...

scholarly journals PENGEMBANGAN PENDIDIKAN ISLAM MULTIKULTURAL DI ERA MODERN

2019 ◽  
Vol 1 (1) ◽  
pp. 42
Author(s):  
Ainur Rofiq ◽  
Evi Fatimatuzhuro
Keyword(s):  
National Identity ◽  
Multicultural Education ◽  
Human Existence ◽  
Islamic Education ◽  
Personal Life ◽  
Human Beings ◽  
Way Of Life ◽  
The People ◽  
Daily Behavior ◽  
Cultural Communities

Every country, region, topography or appearance form of an area influences the pattern of life of its people, and also influences their way of life, let alone Indonesia which has thousands of islands, various tribes, ethnicities, languages, cultures, even religions. This also makes the customs and culture of society different, culture is created because of human existence. It is human beings who can shape their own culture and the people themselves who use that culture as well, therefore culture will always exist and develop along with the existence and development of humans in each region. Diversity in society is a necessity that cannot be separated from Indonesian national identity. diversity can be said to be the spirit and identity of the community which is a reference to the orientation of values, norms, rules, and guidelines for the daily behavior of members of society in living in groups and in personal life. Then the position of multicultural educators is essential in Islamic education that will be able to answer a problem that has been divided so far due to differences in ethnicity, language, religion, and culture. This multicultural education will be able to glue and also unite the differences of the people of a nation, especially this beloved Indonesian nation, which in fact has and has a variety of ethnic, ethnic, religious, linguistic and cultural communities. Kata Kunci: Development, Multikultural, Modern

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