scholarly journals Kepentingan Pendidikan Humanistik dalam Pengembangan Psikologi

2020 ◽  
Vol 12 (1) ◽  
pp. 33
Author(s):  
Khairul Nizam Bin Zainal Badri
Keyword(s):  
Human Nature ◽  
Human Dignity ◽  
Psychological Development ◽  
Human Values ◽  
Humanistic Education ◽  
True Meaning ◽  
Human Intellect

This article aims to analyze the importance of humanistic education from a psychological standpoint. Humanistic education can be considered as a form of education that promotes positive psychological development. Through humanistic education, human dignity is elevated as much as human intellect can be, and thinking can be further developed. Humanistic education also enlivens human nature through the realization of one's existence. However, humanistic education must be in line with religion so that students will not be confused by the true meaning of freedom. True human values must be based on religion and not on mere logic

Reason, Development, and the Conflicts of Human Ends: Sir Isaiah Berlin's Vision of Politics

1980 ◽  
Vol 74 (1) ◽  
pp. 38-52 ◽  
Author(s):  
Robert A. Kocis
Keyword(s):  
Moral Development ◽  
Human Nature ◽  
Human Dignity ◽  
Active Participation ◽  
Human Interaction ◽  
Human Values ◽  
The Political ◽  
Positive Liberty ◽  
Political Question

At the root of the conflict between Berlin and his critics is a fundamental disagreement over the possibility of certainty and over the relation of human ends to politics. Gerald MacCallum's formalist critique obscures the political question of whose values a free person is at liberty to pursue. Macpherson's attempt to defend positive liberty as not rationalistic is shown to fail because he (a) conflates liberty with its conditions and (b) assumes a rational pattern to human moral development. And Crick charges Berlin with ignoring politics, understood as active participation in the polis. Finally, Berlin's conception of politics as a form of human interaction aimed at creating the conditions of human dignity in a situation where we sincerely disagree over the ends of life is shown to be an effort to liberate us to live life for our own purposes. Yet Berlin's defense of liberty is problematic because it is too skeptical; to overcome this difficulty, a non-teleological yet developmentalist account of human nature and a weakly hierarchical account of human values is suggested.

scholarly journals KONSEP PENDIDIKAN HUMANIS DALAM PENGEMBANGAN PENDIDIKAN ISLAM

2020 ◽  
Author(s):  
muh. idris
Keyword(s):  
Human Dignity ◽  
Islamic Education ◽  
Human Values ◽  
Main Concern ◽  
Education Development ◽  
Global Village ◽  
Humanistic Education ◽  
The World

Abstrak: Tulisan ini mengkaji konsep pendidikan humanis dalam pengembangan pendidikan Islam. Dalam kancah pergulatan global dewasa ini kekhawatiran yang muncul adalah hancurnya rasa kemanusiaan dan terkikisnya semangat religius serta kaburnya nilai-nilai kemanusiaan. Globalisasi menjadikan dunia tampak lebih transparan dan terbuka, yang diibaratkan seperti kehidupan desa yang tidak mengenal jarak. Untuk mengantisipasi hal ini, diperlukan pendidikan humanis dalam pengembangan pendidikan Islam. Penulis berkesimpulan bahwa pendidikan humanis dalam bingkai pendidikan Islam, merupakan suatu sistem pemanusiaan manusia yang unik, mandiri, dan kreatif. Dengan kata lain, memandang manusia sebagai makhluk ciptaan Tuhan dengan potensi yang dimilikinya, dan membangun karakter dalam diri manusia yang menghargai martabat manusia sebagai makhluk yang paling sempurna.Abstract: The Concept of Humanistic Education in the Development of Islamic Education.This research examines the concept of humanistic education in the development of Islamic education. What is the main concern of today’s global struggle is the degrading humanity and diminishing the spirit of religiosity and human values. Globalization turns the world to be more transparent and widely open, which is akin to global village without limited by any boundary. To anticipate this situation, humanistic education is urgently required in Islamic education development. The author concludes that humanistic education in the framework of Islamic education is a unique, independent and creative system of humanizing human. In other words, it views humans as creature of God with all potentials, and construct human character that respect human dignity as being the perfect human creatures.

scholarly journals KONSEP PENDIDIKAN HUMANIS DALAM PENGEMBANGAN PENDIDIKAN ISLAM

2014 ◽  
Vol 38 (2) ◽  
Author(s):  
Muh. Idris
Keyword(s):  
Human Dignity ◽  
Islamic Education ◽  
Human Values ◽  
Main Concern ◽  
Education Development ◽  
Global Village ◽  
Humanistic Education ◽  
The World

<p>Abstrak: Tulisan ini mengkaji konsep pendidikan humanis dalam pengembangan pendidikan Islam. Dalam kancah pergulatan global dewasa ini kekhawatiran yang muncul adalah hancurnya rasa kemanusiaan dan terkikisnya semangat religius serta kaburnya nilai-nilai kemanusiaan. Globalisasi menjadikan dunia tampak lebih transparan dan terbuka, yang diibaratkan seperti kehidupan desa yang tidak mengenal jarak. Untuk mengantisipasi hal ini, diperlukan pendidikan humanis dalam pengembangan pendidikan Islam. Penulis berkesimpulan bahwa pendidikan humanis dalam bingkai pendidikan Islam, merupakan suatu sistem pemanusiaan manusia yang unik, mandiri, dan kreatif. Dengan kata lain, memandang manusia sebagai makhluk ciptaan Tuhan dengan potensi yang dimilikinya, dan membangun karakter dalam diri manusia yang menghargai martabat manusia sebagai makhluk yang paling sempurna.</p><p><br />Abstract: The Concept of Humanistic Education in the Development of Islamic Education.This research examines the concept of humanistic education in the development of Islamic education. What is the main concern of today’s global struggle is the degrading humanity and diminishing the spirit of religiosity and human values. Globalization turns the world to be more transparent and widely open, which is akin to global village without limited by any boundary. To anticipate this situation, humanistic education is urgently required in Islamic education development. The author concludes that humanistic education in the framework of Islamic education is a unique, independent and creative system of humanizing human. In other words, it views humans as creature of God with all potentials, and construct human character that respect human dignity as being the perfect human creatures.</p><p><br />Kata Kunci: pendidikan, humanis, Islam, globalisasi.</p>

scholarly journals Pemikiran Pendidikan Humanistik dalam Islam

2017 ◽  
Vol 13 (2) ◽  
pp. 111
Author(s):  
Musthofa Rahman
Keyword(s):  
Islamic Education ◽  
Human Values ◽  
Humanistic Education ◽  
Humanitarian Mission

Since its birth, Islam has brought a humanitarian mission as it is manifested in the apostolate of Muhammad with the main vision of mercy and kindness to humankind. Islamic education is built on the humanitarian mission with a goal to humanize humans (humanization). In other words, Islamic education is very close to human values. The thought about education that humanizes humans brings to the concept of humanistic education. The concept of humanistic education is strongly influenced by three philosophical thoughts namely pragmatism, progressivism, and existentialism. Each of them contributes a lot to the thoughts of humanistic education. Humanistic is interpreted more asone approach of education that uses humanism approach. This paper explores the process of humanizing humans (humanization) in the concept of humanistic education as an issue and the main goal since the birth of Islam. The process of humanizing people in Islamic education is manifested in the process of humanization, liberation, and transcendence which have strong roots in the teachings of Islam. Keywords: Islam, education, humanistic, and humanization. Sejak kemunculannya, Islam membawa misi kemanusiaan sebagaimana termanifestasi dalam kerasulan Muhammad dengan visi utama memberikan rahmat dan kebaikan kepada seluruh umat manusia. Pendidikan Islam dibangun di atas misi kemanusiaan tersebut dengan tujuan memanusiakan manusia (humanisasi). Dengan kata lain, pendidikan Islam sangat dekat dengan nilainilai kemanusiaan. Pemikiran mengenai pendidikan yang memanusiakan manusia itulah yang melahirkan konsep pendidikan humanistik. Konsep pendidikan humanistik sangat dipengaruhi oleh tiga pemikiran filsafat yaitu pragmatisme, progresivisme, dan eksistensialisme. Masing-masing dari ketiga pemikiran tersebut memberi kontribusi besar bagi bangunan pemikiran pendidikan humanistik. Humanistik lebih dimaknai sebagai salah satu pendekatan pendidikan yang menggunakan kacamata humanisme. Tulisan ini mengetengahkan proses memanusiakan manusia (humanisasi) dalamkonseppendidikanhumanistiksebagaipersoalan yang sudah sejak kemunculan Islam menjadi tujuan utama.Proses memanusiakan manusia dalam pendidikan Islam termanifestasikan dalam proses humanisasi, liberasi, dan transendensi yang memiliki akar kuat dalam ajaran-ajaran Islam. Kata kunci: Islam, pendidikan, humanistik, humanisasi

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

scholarly journals Dijaloški odnos bioetike i biopolitike

Diacovensia ◽  
2018 ◽  
Vol 26 (3) ◽  
pp. 437-456
Author(s):  
Mislav Kutleša
Keyword(s):  
Human Nature ◽  
Elderly People ◽  
Human Dignity ◽  
Human Person ◽  
Modern Society ◽  
Main Concern ◽  
New Paradigm ◽  
Value System ◽  
Independent Work

The paper seeks to establish a relationship between bioethics and biopolitics in the context of elderly people. Although aging itself is not a phenomenon, the attitude towards elderly people is highlighted as a phenomenon. Given that they often lose their psychophysical abilities and are faced with personal limitations, they inevitably face both the value system and the treatment of society. In this sense, biopolitics is manifested as the force and power whose instruments allow it to transform and shape a new culture, however, not by independent work, but relying on the help of bioethics, whose main concern is the attitude towards human dignity, life and health. Contrary to the culture of materialism and consumerism, bioethics has the task to reawaken in the modern society the meaning and value of human nature as the basis of ethics and healthy biopolitics in order to raise awareness of virtues as part of the nature of the human person. This aims to highlight the ethics of virtues as a new paradigm of biopolitics because it corresponds to that original and primordial human.

Nemesius of Emesa on Human Nature

2021 ◽  
Author(s):  
David Lloyd Dusenbury
Keyword(s):  
Early Modern ◽  
Human Nature ◽  
Human Dignity ◽  
Late Antiquity ◽  
Early Modern Period ◽  
Early Christian ◽  
Christian Anthropology ◽  
European Universities ◽  
Modern Period

Nemesius of Emesa’s On Human Nature (De Natura Hominis) is the first Christian anthropology. Written in Greek, circa 390 CE, it was read in half a dozen languages—from Baghdad to Oxford—well into the early modern period. Nemesius’ text circulated in two Latin versions in the centuries that saw the rise of European universities, shaping scholastic theories of human nature. During the Renaissance, it saw a flurry of print editions, helping to inspire a new discourse of human dignity. This is the first monograph in English on Nemesius’ treatise. On the interpretation offered here, the Syrian bishop seeks to define the human qua human. His early Christian anthropology is cosmopolitan. ‘Things that are natural’, he writes, ‘are the same for all’. In his pages, a host of texts and discourses—biblical and medical, legal and philosophical—are made to converge upon a decisive tenet of Christian late antiquity: humans’ natural freedom. For Nemesius, reason and choice are a divine double-strand of powers. Since he believes that both are a natural human inheritance, he concludes that much is ‘in our power’. Nemesius defines humans as the only living beings who are at once ruler (intellect) and ruled (body). Because of this, the human is a ‘little world’, binding the rationality of angels to the flux of elements, the tranquillity of plants, and the impulsiveness of animals. This book traces Nemesius’ reasoning through the whole of On Human Nature, as he seeks to give a long-influential image of humankind both philosophical and anatomical proof.

THE MADRIGAL AQUIL'ALTERA BY JACOPO DA BOLOGNA AND INTERTEXTUAL RELATIONSHIPS IN THE MUSICAL REPERTORY OF THE ITALIAN TRECENTO

2009 ◽  
Vol 28 ◽  
pp. 1-37
Author(s):  
Elena Abramov-van Rijk
Keyword(s):  
Literary Style ◽  
Cultural Phenomenon ◽  
Musical Compositions ◽  
Italian Poetry ◽  
Natural Domain ◽  
True Meaning ◽  
Poetic Texts ◽  
Symbolic Content ◽  
Human Intellect ◽  
Educated Person

One difficulty in understanding the poetic texts of Trecento madrigals is that the language they use is often that of allegories and symbols, which requires a key for deciphering their true meaning. It is widely accepted, based on the interpretation of birds as heraldic symbols, that the madrigal Aquil'altera (Proud eagle) by Jacopo da Bologna was written either for a wedding or for a coronation ceremony. In this essay, however, I show that Aquila's content and literary style echo ideas and images that were circulating in the literature of the time, and especially in bestiaries and bestiary-inspired Italian poetry. Since these sources were well known to every educated person of the time, we may assume that its symbolic content, which is actually a praise of the human intellect, would have been understood by listeners and readers. This madrigal in turn provides a stimulus for tracing its ideas in other musical compositions of the Trecento, the madrigals Musica son by Francesco Landini and Se premio di virtù by Bartolino da Padova. These compositions are examined in the context of a specific cultural phenomenon in Italy of this period, namely, tenzoni, or correspondence in poetic forms – a practice that was the natural domain of the phenomenon we know as intertextuality.

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