scholarly journals Ilmu Pendidikan Islam Sebagai Perspektif Kehidupan

2020 ◽  
Vol 5 (2) ◽  
pp. 43-48
Author(s):  
Ahmadi Ahmadi
Keyword(s):  
Qualitative Research ◽  
Human Life ◽  
Research Literature ◽  
Islamic Education ◽  
Human Beings ◽  
Human Happiness ◽  
Basic Capital ◽  
The World ◽  
Human Need ◽  
The Times

Islamic Education as a basic capital in order to achieve happiness in human life in the world and the hereafter. Thus given the importance of Islamic Education, human beings need to get the need for this very important science as a basic provision to meet the level of happiness attainment away. Islamic Education is sourced from the Shari'a namely the Qur'an and Hadith. Because the Qur'an and the Hadith as the source of all knowledge that becomes the shari'a (rules) of Allah SWT, we are obliged to believe from the sources of shari'a that will be able and guarantee safety with human happiness. The system built by the Qur'an and the Hadith is the foundation of Islamic Education as a guarantee of Allah SWT in accordance with His pleasure. This type of research is descriptive qualitative research literature. The conclusion of this research is Islamic Education as the basis of human life, by consideration this has become a basic human need to achieve happiness both in the world and the hereafter. Islamic Education is sourced from the Shari'a namely the Qur'an and the Hadith that develops in the dynamics of human life in accordance with the atmosphere and development of the times that encourage the safety and happiness of humans for those who can support the application with the guidance of Islamic Education in accordance with sharia'.

scholarly journals Pendekatan Hermeneutika dalam Ilmu Tafsir

2019 ◽  
Vol 10 (2) ◽  
pp. 68-90
Author(s):  
Ummi Inayati
Keyword(s):  
Qualitative Research ◽  
Human Life ◽  
Research Literature ◽  
Variable Method ◽  
Word Level ◽  
Religious Dialogue ◽  
The World ◽  
World Level ◽  
The Mind ◽  
Holy Book

This article is a qualitative research research literature on hermeneutics in interpretation. This article was written to answer how hermeneutic approaches in the science of interpretation and hermeneutic perspective on the Qur'an. As a new methodology for the study of the holy book, the existence of hermeneutics is inevitable in the world of the Holy Qur'an. The mushrooming of a variety of contemporary interpretative literature that offers hermeneutics as a variable method of understanding the Koran shows how attractive the hermeneutic is indeed. Hassan Hanafi in his Religious Dialogue and Revolution states that Hermeneutics is not just a science of interpretation or theory of understanding, but also means a science that explains the acceptance of revelation from the word level to the world level. Knowledge of the process of revelation from letters to reality, from logos to praxis and also the transformation of revelation from the mind of God to human life

scholarly journals Signifikansi Pendidikan Anak Dalam Perspektif Alkitab

2017 ◽  
Vol 1 (2) ◽  
pp. 118
Author(s):  
Maria Lidya Wenas ◽  
I Putu Ayub Darmawan
Keyword(s):  
Qualitative Research ◽  
Knowledge Transfer ◽  
Human Life ◽  
Research Literature ◽  
Literature Study ◽  
Children's Education ◽  
The Bible ◽  
Children’S Education ◽  
Biblical Perspective ◽  
Children Education

Maria Lidya Wenas & I Putu Ayub Darmawan, Significance Children Education in Biblical Perspective. Education of children is important in human life. Formulation of the problem in this research is how the Bible perpsektif about children's education? The purpose of this study is to outline perpsektif Bible about children's education. Types of research in this paper is the qualitative research literature. The object of this study is a biblical perspective on the education of children. In this study, researchers conducted a literature study to be able to explore and understand the biblical view of children's education. In this study, the authors sought feedback from a grasp of Hebrew and Greek. This is to avoid the use of verses in Hebrew and Greek avoid deviations. From this study showed that (1) Education of children as the planting of faith; (2) Education of children as a process of knowledge transfer; (3) the child's education as a process of value investment. Maria Lidya Wenas &I Putu Ayub Darmawan, Signifikansi Pendidikan Anak Dalam Perspektif Alkitab. Pendidikan anak merupakan hal yang penting dalam kehidupan manusia. Rumusan masalah dalam penelitian ini adalah bagaimana perpsektif Alkitab tentang pendidikan anak? Tujuan dari penelitian ini adalah memaparkan perpsektif Alkitab tentang pendidikan anak. Jenis penelitan dalam karya tulis ini adalah penelitian kualitatif studi pustaka. Objek penelitian ini adalah perspektif Alkitab tentang pendidikan anak. Dalam penelitian ini, peneliti melakukan studi literatur untuk dapat menggali dan memahami pandangan Alkitab tentang pendidikan anak. Dalam penelitian ini penulis meminta masukan dari seorang yang memahami tentang Bahasa Ibrani dan Bahasa Yunani. Hal tersebut dilakukan agar penggunaan ayat-ayat dalam Bahasa Ibrani dan Bahasa Yunani tidak terjadi penyimpangan. Dari penelitian ini diperoleh hasil yaitu (1) Pendidikan anak sebagai proses penanaman iman; (2) Pendidikan anak sebagai proses transfer pengetahuan; (3) pendidikan anak sebagai proses penanaman nilai.

scholarly journals Mekanisme Transmisi Pengetahuan dengan Modus Imperatif Kesiapan dan Kemampuan Penerapan Pembelajaran dalam Perspektif Pendidikan Islam

2019 ◽  
Vol 3 (1) ◽  
pp. 113-122
Author(s):  
Sudar Kajin
Keyword(s):  
Teaching And Learning ◽  
Intellectual Development ◽  
Human Life ◽  
Lessons Learned ◽  
Islamic Education ◽  
Human Beings ◽  
Religious Knowledge ◽  
Transmission Of Knowledge ◽  
Knowledge Based ◽  
Readiness To Learn

Grounding the transmission of knowledge by simplifying the learning process on real-world problems helps students maintain what is taught and remembers lessons learned when and when needed will have benefits and can be achieved using a variety of student-friendly teaching and learning methods that take into account interests, needs, and levels students. This article was written with the aim of studying the mechanism of knowledge transmission with the Readiness and Ability to Apply Learning Mode in the Islamic Education Perspective. The results of the discussion conclude that: 1) The concept of learning from teacher to student is popularly referred to as the 'Transmission' paradigm in learning and the process as a 'Transmission mechanism' with a different hierarchical Imperative mode; 2. In Islam, education is based on what Islamic ideals once held about educating all human beings rather than the narrow transmission of discursive knowledge. Islamic knowledge is the knowledge contained in the human body and the ways in which Muslims use it to archive, transmit, decode, and actualize religious knowledge based on a combination of imperative modes; 3) Islamic education aims to develop humans holistically, contrary to western education which focuses primarily on intellectual development. The main purpose of Islamic education is to reform and build human life and develop balanced relationships between individuals, communities and the world based on ethical concepts; 4) regardless of the frame of 'readiness to learn' or 'readiness for school', there is far more preparedness than this and far more that we can do to help everyone become more prepared to learn and overcome life.

scholarly journals Gandhian Model of Community Development

2020 ◽  
Vol 3 (2) ◽  
pp. 1-23
Author(s):  
Bharat Prasad Badal
Keyword(s):  
Sustainable Development ◽  
Community Development ◽  
Development Strategy ◽  
Human Life ◽  
Balance Sheet ◽  
Human Beings ◽  
Mahatma Gandhi ◽  
Development Indicators ◽  
Great Leader ◽  
The World

 Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world. The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.

The Sphere of the Human

2019 ◽  
pp. 267-322
Author(s):  
Helmuth Plessner ◽  
J. M. Bernstein
Keyword(s):  
Human Activity ◽  
Human Life ◽  
Human Beings ◽  
Psychological Experience ◽  
The World ◽  
Forms Of Life ◽  
And Behavior ◽  
The Way

“Centric positionality” is a form of organism-environment relation exhibited by animal forms of life. Human life is characterized not only by centric but also by excentric positionality—that is, the ability to take a position beyond the boundary of one’s own body. Excentric positionality is manifest in: the inner, psychological experience of human beings; the outer, physical being of their bodies and behavior; and the shared, intersubjective world that includes other human beings and is the basis of culture. In each of these three worlds, there is a duality symptomatic of excentric positionality. Three laws characterize excentric positionality: natural artificiality, or the natural need of humans for artificial supplements; mediated immediacy, or the way that contact with the world in human activity, experience, and expression is both transcendent and immanent, both putting humans directly in touch with things and keeping them at a distance; and the utopian standpoint, according to which humans can always take a critical or “negative” position regarding the contents of their experience or their life.

3. Animals and the environment

2020 ◽  
pp. 31-47
Author(s):  
Damien Keown
Keyword(s):  
Human Life ◽  
Natural World ◽  
Human Beings ◽  
Meat Eating ◽  
Plant Life ◽  
The World ◽  
The Buddha

Is Buddhism truly an ‘eco-friendly’ religion? ‘Animals and the environment’ examines the implications of Buddhist teachings such as that human beings can be reborn as animals and vice versa. While the Buddhist ‘sublime attitudes’ such as kindness and compassion seem at first to favour animals to a greater degree than we find in Christianity, human life still takes precedence in the hierarchy of living beings. Rules about plant life are unclear, with Buddhist writers acknowledging the beauty of both the wilderness and civilization. Vegetarianism is largely seen as a morally superior diet, but meat-eating was common at the time of the Buddha and is widely practised by monks today. Buddhist attitudes toward the natural world are complex and are to some extent overshadowed by the belief that the world as we know it is fundamentally flawed.

scholarly journals Divinity, Noēsis, and Aristotelian Friendship

2020 ◽  
Vol 14 (1) ◽  
pp. 01-29
Author(s):  
John A. Houston
Keyword(s):  
Human Life ◽  
Second Order ◽  
Other Minds ◽  
Human Beings ◽  
Intellectual Activity ◽  
Human Community ◽  
Rational Nature ◽  
Living Together ◽  
The World ◽  
Virtuous Activity

Aristotle's NE X claim that the best human life is one devoted to contemplation (theoria) seems in tension with his emphasis elsewhere on our essentially political nature, and more specifically, his claim that friendship is necessary for our flourishing. For, if our good can be in principle realized apart from the human community, there seems little reason to suggest we 'need' friends, as he clearly does in NE VIII & IX. I argue that central to Aristotle's NE X discussion of contemplation is the claim that our chief good accords with whatever is 'most divine' in us, viz. our rational nature (NE 1177b2-18). Thus, the best human life involves the excellent exercise of our rational capacities. I distinguish two ways in which human beings flourish through exercising their rationality. The first is in the activity of theoria. The second, I argue, can be found in the virtuous activity of complete friendship (teleia philia). For Aristotle the truest form of friendship is an expression of rationality. It is characterized not merely by our living together, but conversing, and sharing one another's thoughts (NE 1170b12-14). Examining Aristotle's notion of a friend as 'another self (alios autos), I argue that through friendship human beings come to better know themselves and the world in which they live. Complete friendship involves a (uniquely human) second-order awareness of oneself in another, and through this awareness our understanding of ourselves and the world in which we live is enriched, confirmed, and enjoyed through the presence of other minds. Thus, the highest form of Aristotelian friendship is an intellectual activity through which we attain an analogue of the divine contemplation of the unmoved mover, thereby living with respect to what is most divine in us, but doing so in accordance with our uniquely rational-political nature.

Of Iron Cages, Double Binds, Epistemological Crises, and Environmental Destruction

2014 ◽  
Vol 21 (3-4) ◽  
pp. 358-379
Author(s):  
Anthony O. Balcomb
Keyword(s):  
Max Weber ◽  
Human Life ◽  
Modern Human ◽  
Human Beings ◽  
Greek Culture ◽  
Holistic Understanding ◽  
The World ◽  
Prediction And Control ◽  
Epistemological Crises ◽  
And Control

The Western worldview, otherwise known as the modern worldview, has its origins in ancient Greek culture and its best known analyst and critic is Max Weber. Weber described the rationalization processes by which it came about as involving the disenchantment of the world, the disengagement of the autonomous self from the world in order to become its central agent, the objectification of the cosmos and the bureaucratization of all aspects of human life with the intention of mastery and control. This has led to what Weber called the Iron Cage in which modern human beings find themselves, unable to escape the alienation that such disengagement has brought about but equally unable to find an alternative. The exploitative nature of the western project is the basic cause of the contemporary destruction of the environment. Gregory Bateson probes more deeply into the alienating influences of the modern worldview which he says is based on its inability to understand the world holistically, which will inevitably lead to the world’s destruction. At the heart of this condition is his theory of the double bind. His advocacy for a more holistic understanding of the world resonates with postmodern critics in the fields of philosophy, anthropology, and theology, all of whom are advocating engagement, vulnerability, and participation as opposed to separation, prediction, and control.

scholarly journals Metaphysic Dimension in Labuhan Ceremony of Yogyakarta Palace

2020 ◽  
Vol 202 ◽  
pp. 07051
Author(s):  
Sri Sudarsih
Keyword(s):  
Qualitative Research ◽  
Reciprocal Relationship ◽  
Material Object ◽  
Human Beings ◽  
Cultural Roots ◽  
The World

The symbolic behavior in Javanese culture is reflected in labuhan ceremony which is done at certain moments by Yogyakarta Palace. This tradition is based on values and has a specific purpose. Labuhan ceremony has strong cultural roots associated with metaphysical meanings. The material object in this study is labuhan ceremony by Yogyakarta Palace, while the formalized object is metaphysics. This research is a qualitative research in philosophy. The method used is the method of analysis-synthesis with methodical interpretation. The existence of labuhan ceremony is regarded as the metaphysical type of communication between the world and the supernatural nature. Both have a reciprocal relationship so that labuhan ceremony is a form of communication to maintain harmony. Labuhan ceremony has a metaphysical meaning, which is a symbol of a harmonious relationship among human beings, supernatural nature, and God.

Preserving the world for Christ

2008 ◽  
Vol 61 (1) ◽  
pp. 64-82 ◽  
Author(s):  
Barry Harvey
Keyword(s):  
Human Life ◽  
Human Society ◽  
Conceptual Basis ◽  
Human Beings ◽  
City Of God ◽  
Common Life ◽  
The Past ◽  
The World

AbstractThe practices, habits and convictions that once allowed the inhabitants of Christendom to determine what they could reasonably do and say together to foster a just and equitable common life have slowly been displaced over the past few centuries by new configurations which have sought to maintain an inherited faith in an underlying purpose to human life while disassociating themselves from the God who had been the beginning and end of that faith. In the end, however, these new configurations are incapable of sustained deliberations about the basic conditions of our humanity. Dietrich Bonhoeffer's theology provides important clues into what it takes to make and keep human life human in such a world. The first part of this essay examines Bonhoeffer's conception of the last things, the things before the last, and what binds them together. He argues that the things before the last do not possess a separate, autonomous existence, and that the positing of such a breach has had disastrous effects on human beings and the world they inhabit. The second part looks at Bonhoeffer's account of the divine mandates as the conceptual basis for coping with a world that has taken leave of God. Though this account of the mandates has much to commend it, it is hindered by problematic habits of interpretation that leave it vacillating between incommensurable positions. Bonhoeffer's incomplete insights are thus subsumed within Augustine's understanding of the two orders of human society set forth in City of God.

Sign in / Sign up

Export Citation Format

Share Document