scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

Pedagogika wobec problematyczności bytu ludzkiego. O konfliktach w życiu człowieka

2019 ◽  
Vol 64 (2 (252)) ◽  
pp. 70-85
Author(s):  
Agnieszka Rumianowska
Keyword(s):  
Human Life ◽  
Psychological Research ◽  
Educational Process ◽  
Human Existence ◽  
Human Being ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
Complex Mechanisms

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

scholarly journals COMMUNITY OF CHILDREN INMATES AND ASSISTANCE SYSTEM IN THE PENITENTIARY: The Impact of Child Social System to the Assistance Process at Kutoarjo Children Penitentiary

2017 ◽  
Vol 2 (2) ◽  
pp. 111-120
Author(s):  
Indah Sri Utari
Keyword(s):  
Social Order ◽  
Social System ◽  
Social Groups ◽  
Human Beings ◽  
Assistance Program ◽  
Whole Process ◽  
The People ◽  
The Social ◽  
The World ◽  
The Impact

The community of inmates children as a unique and unique social system is difficult to understand when viewed only from the outside, so it is necessary to systematically attempt to know the values, norms, relationships, and objectives-through where and with what they are living, and understand both their own experiences and the world in which they liveThe situational system of the inmates children as human beings (although in this case is the child) to be fostered, is one of the important elements in the whole process of assistance in the Penitentiary is no exception to the Children Penitentiary in Kutoarjo. The entire penitentiary system design, from the assistance program, the assistance mechanism, and the assistance implementation, is actually determined by the circumstances and the reality of the people who are to be fostered, the inmates.The reality of the children inmates who are always on the "social order" in their various communities is essentially constantly changing. Specifically, this study finds links between: the institutional reality of a children penitentiary, which includes the factual circumstances concerning facilities and infrastructure, and the administrative aspects of KutoarjoChildren Penitentiary. The reality of the member of KutoarjoChildren Penitentiaryin the form of identified number of occupants, placement systems, and formal and informal groupings of the targeted children in addition to the build and formed a community of the assisted children in KutoarjoChildren Penitentiary and the basic elements of the Social System of the Auxiliaries in all the community of assisted children and etc.As Soerjono Sukanto said that even though human "convicts" live in a confined state, they instinctively want to interact with fellow inmates. This instinct is referred to as "gregariousness" (Soekanto: 1998: 73), which in the last instance will give birth to so-called "social groups". In this context created social structure, social system, norms and so on.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

ROLE OF WAR IN SOCIAL LIFE. PART I - WAR IN PRE-MODERN HISTORICAL THOUGHT

2012 ◽  
Vol 164 (2) ◽  
pp. 193-205
Author(s):  
Janusz ŚWINIARSKI ◽  
Marian MARCINKOWSKI
Keyword(s):  
Human Nature ◽  
Social Life ◽  
Community Life ◽  
Human Being ◽  
Human Beings ◽  
Historical Thought

At the beginning the authors present two opposing trends related to the understanding of the nature and the role of war in society: first, that these phenomena are embedded in the nature of human beings and humanity (which means that without war there is no human being, culture and civilization, its life, society or state, so war is natural and necessary for life); second, war is not embedded in human nature, is a distortion in community life and relations between people; this means that if wars occur, they show the degradation of human beings and society. These trends are observed in the eternal debate on war and the authors show numerous examples in which war is perceived in this way.

scholarly journals Grundtvigs oplysningstanker - om at knytte bånd og løse knuder

2000 ◽  
Vol 51 (1) ◽  
pp. 154-171
Author(s):  
Ove Korsgaard
Keyword(s):  
High School ◽  
Common Good ◽  
Human Life ◽  
Human Being ◽  
The People ◽  
The World ◽  
Folk High School ◽  
The Common ◽  
The Individual ◽  
The University

Grundtvig's Educational Ideas - On tying bonds and cutting knotsBy Ove KorsgaardFormer reseach into Grundtvig’s ideas has concentrated mostly on his pedagogical ideas and the folk high school. A third category must be added - Grundtvig’s ideas regarding enlightenment.These ideas can be understood only in the light of the main complex of problems which occupied Grundtvig throughout his entire life, namely the question: What does it imply to be a human being, a human being in society and a human being in the world? The assignment is to »develop a complete enlightenment of man«, and »human life through thousands of years«. Grundtvig wanted to establish a school system based upon two columns: the people and mankind - a folk high school and a university.We now live in the era of the school - resulting in an individualization of man which may become dangerous if there is no agreement on »the common good«. Only true enlightenment will result in the triad between the individual, the people and mankind. The folk high school was to enlighten the people. The university was to be »a spiritual workshop«, striving towards a universal understanding and towards clarification. Grundtvig’s university was never established.However, in this time of globalization the need for research into Grundtvig’s ideas of enlightenment is as great as ever.

scholarly journals PRINSIP TEORI KEADILAN DALAM ASPEK PEMIDANAAN

Yuridika ◽  
2017 ◽  
Vol 32 (2) ◽  
pp. 260
Author(s):  
Kristina Sawen
Keyword(s):  
Social Order ◽  
Human Life ◽  
Economic Status ◽  
Social Institution ◽  
Human Beings ◽  
Legal Provisions ◽  
A Value ◽  
The People ◽  
Living Together ◽  
The Law

Justice will be fulfilled when the restraint on actions to benefit themselves by way of seizing what belongs to someone else is or reject what was supposed to be given to others.Justice will be fulfilled when self-restraint are applied to on actions that will only be self-benefiting for the said individuals by way of seizing someone else’s belongings or rejecting what is supposed to be given to others. Justice will be seen in the legal provisions governing and being framed in managing the human life even if that provision is still in the form of ideas that poured in through the legal provisions of the country. Justice can be seen in legal provisions that govern and frame the human’s life even if that provision is still in the form of ideas that are subscribed in the legal provisions of the country. The threat of sanctions contained in the law as one element of a crime, is also a manifestation of the value of the balance between the prohibition or the permissibility of things which will manifest themselves in a sanction when a violation of these provisions. The threat of a sanction that is contained in the law, as an element of crime, is also a form of manifestation of the accessibility of a certain value of balance between prohibition or permissibility which will be visible in the form of a sanction when a violation of these provisions occurs. As a value of balance between the ban and the threat of sanctions would also form the idea of the values of justice in law, which is expected to be obeyed by the people. The value of a balance between the prohibitions or threats will also form the values of justice in law, which is expected to be adhered to by by the people. So the sosial order and security of living together can be met.The importance of justice seen as essential virtues of that must be firmly held and at the same time the spirit of the basis of various institutions basic social a society .It means give it a chance in a fair manner and the same for all people to develop and enjoy of self-respect and dignity as human beings who is not measured with riches economical so that it should be understood that justice deep broader beyond the economic status of a person As such, the social order and security of living together can be met. The importance of justice is seen as the essence of virtues that has to be followed upon and should be the basis of motivation of various basic social institution of a society. This means that each individuals are given the same possibility in a fair manner to develop and enjoy their self-respect and dignity as human beings; not by measuring the economical strength or means; therefore it has to be understood that justice runs deeper than the economic status of a person.

scholarly journals Tat Twam Asi Dan Solusi Masalah Study Chandogya Upanisad

2020 ◽  
Vol 2 (1) ◽  
pp. 85
Author(s):  
Putu Dian Tika
Keyword(s):  
Human Dignity ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
The World ◽  
Chāndogya Upaniṣad ◽  
Brothers And Sisters

<p><em>Mahavakya tat twam asi is contained in the chandogya upanisad 6.8.7 “which means: you  are    it; You are all that; All beings are You. You are the beginning of jiwatman (spirit) and substance (prakrti) of all beings. Therefore my soul and your soul are single with the soul of all beings, and you are my source and the source of all beings. Therefore I am you, and vice versa. There are still a few Hindus who understand the meaning of Tat Twam Asi. Even though Tat Twam Asi is the Teachings of the similarity of Human Dignity or the Teachings of the Brotherhood. True, indeed all humans are brothers and sisters as a big family of the world, because the Atman of every human being is the same, namely the spark of the divine light of the Almighty God. Therefore there is also interpreting Tat Twam Asi as my Atman is your Atman, on the contrary your Atman is my Atman but there are also those who interpret Tat Twam Asi as the Doctrine of Compassion, where a large number of human beings must love one another, help each other and sharpen each other, love each other and fostering each other, so that life and human life become harmonious, safe, peaceful and peaceful.</em><em></em></p><p><strong><em><br /></em></strong><em></em><em></em></p>

scholarly journals Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther

2003 ◽  
Vol 54 (1) ◽  
pp. 88-125
Author(s):  
Anja Stokholm
Keyword(s):  
Human Life ◽  
Image Of God ◽  
Human Being ◽  
Human Beings ◽  
Proper Form ◽  
The World ◽  
Natural Man ◽  
The Status ◽  
The One ◽  
The Image Of God

Om forholdet mellem skabelse og syndefald hos Grundtvig og Luther[Grundtvig and Luther: on the Relationship Between Creation and Fall]By Anja StokholmTheologically speaking, two circumstances determine human life: on the one side, Creation and the creativity of God, on the other the Fall of Man and human sinfulness. Because God’s good creation is continuous, a positive understanding of the status and existence of natural Man is possible; but because Man is fallen and sin destroys creation, a negative perception of human life must also be acknowledged. Useful comparison may be made between the ideas of Grundtvig and Luther on this ambiguous relationship. One may ask of each: was the image of God in Man destroyed at the Fall or does the likeness of God remain a reality even in the fallen human being? Is it possible for natural Man to understand the Gospel and the Christian life? Can the understanding of the Gospels only have a negative character because it is reached from out of consciousness of sin; or can this understanding have a positive character because, sin notwithstanding, momentary experiencing of the truth of the Gospels may be granted? Are the views of Grundtvig and Luther too divergent to be reconciled?Regin Prenter maintained that their two positions closely corresponded, arguing that Grundtvig consistently developed Luther’s reformatory principles rejecting the possibility of human beings gaining justice or salvation by their own merit, and thereby also accepted that only in consciousness of the fallen condition of the world, the subverted nature of humanity, and sin, could the Gospel’s promises be received. Prenter’s harmonisation of Grundtvig and Luther, however, gives insufficient weight to the differences. Luther contends that the image of God in Man is lost, that Man is wholly sinful and unjustified; that just as inward spirit and outward flesh are discrete and cannot mix so are the justified and the unjustified states; and it follows that the unjustified human being is to be perceived a flesh alone. In so far as continuous creation, and manifestations of the positive such as the human capacity to recognise and comply with the demands of the law, are to be found in the world, these arise not from the inner resources of human beings but from the unmerited gift of God.Grundtvig too emphasises the seriousness and destructive nature of sin; but he insists that a remnant of the image of God persists in humanity - for instance in Man’s capacity to live in faith, hope and love, and to nurture the Word (that is, speech); and that its manifestation is a token of God’s continuing, and good, creation. Crucially important is Grundtvig’s conception that the image of God is located in the human heart, for this implies that goodness and the positive phenomena of creation express human life and nature in their true and proper form, and thus Grundtvig is able to identify natural human life, governed by the heart, as a positive context within which the word of the Gospel is indeed comprehensible. In differentiation, then, from Luther, Grundtvig maintains that natural Man also has a spirit and can be the agent of love and of goodness.Is this position incompatible with Luther’s doctrine on justification? Does the notion of goodness imply that Man can and must contribute to his own salvation? Grundtvig is careful to maintain that positive qualities such as love and goodness are a creation of God in Man, not an autonomous human achievement; and that the grace of God’s continuing creation in Man does not render salvation unnecessary. Man still needs the redeeming creation of Christ.Thus there are considerable differences between Grundtvig and Luther; but Grundtvig’s ideas are to be seen as a renewal and an independent continuation of Luther’s principal doctrine: that God alone can accomplish salvation. Yet acknowledgement and awareness of the differences, which arise in part through the different times and circumstances in which these independent thinkers worked, is conducive to a productive dialogue between the two.

scholarly journals PEMBUATAN MINUMAL HERBAL “TEH SECANG” UNTUK MENINGKATKAN KESEHATAN DAN PEREKONOMIAN MASYARAKAT DESA TANJUNG TAMBAKREJO BOJONEGORO

2021 ◽  
Vol 1 (1) ◽  
pp. 25-34
Author(s):  
Ari Abi Aufa
Keyword(s):  
Social Service ◽  
Social Life ◽  
Local Community ◽  
Human Life ◽  
Basic Needs ◽  
The Other ◽  
Human Beings ◽  
The People ◽  
The Impact ◽  
The Village

Covid 19 has changed various orders in social life. Human beings, who are actually social creatures, are prevented from interacting each other, which results in obstructing efforts to fulfill the basic needs of human life. People must adjust the way they interact with each other to avoid the possibility of contracting Covid 19. But on the other hand, people still have to work to make ends meet for themselves and their families. The community of Tanjung Tambakrejo Bojonegoro village cannot be separated from the impact of Covid 19. This social service uses the ABCD method, which is service that focuses on the use of assets owned by the village to improve their lives. The existing assets in these areas are sometimes neglected and not fully utilized by the local community due to their ignorance. Therefore, this method is taken to reintroduce existing assets in the community so that they can be used to improve their lives. Based on the survey conducted, it was found that various vegetable assets have not been maximally utilized, one of which is Caesalpinnia sappan L. Through various research conducted, it turns out that Caesalpinnia sappan L can be used as a warm drink that is both delicious and healthy. Based on this, the people of Tanjung village were then taught how to make herbal drink made from Caesalpinnia sappan L, and how to sel it online to improve their health and also their economy.    

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