scholarly journals Model Integrasi Ilmu Pada Silabus Mata Kuliah Psikologi Kepribadian

2017 ◽  
Vol 6 (1) ◽  
pp. 72
Author(s):  
Imam Wahyudi ◽  
Adian Husaini ◽  
Didin Hafidhuddin ◽  
Bambang Suryadi
Keyword(s):  
Islamic Law ◽  
Integrated Approach ◽  
Human Beings ◽  
Design Development ◽  
Integration Model ◽  
Personality Psychology ◽  
Western Psychology ◽  
Psychology Courses ◽  
Islamic Psychology ◽  
Western View

<p>This study aims to determine: (1) What personality psychology syllabus content Islami (2) how the depth of the material being taught personality psychology, and (3) how the competencies of personality psychology lecturer Islami (4) how the integration model of personality psychology West and Islam. The research is a qualitative research, carried out at two Islamic universities namely Lampung Muhammadiyah University and the State Islamic Institute Raden Intan Lampung. Capturing data source is purposive and snowbaal, data analysis is inductive/qualitative. Data collection through interviews, observation, documentation. Analysis and interpretation of data from data reduction, data display verification and draw conclusions. The result of this study indicate that two Islamic Universities in Lampung ie the Psychology Program of Muhammadiyah’s Lampung University and Islamic Psycology Program of IAIN Raden Intan Lampung, still taught their students the psychology of personality in the perspective of western view. The worldview of lecturers in teaching has not been using an integrated approach to interconnect. Efforts to integrate the science of personality psychology begins with the conceptual mastery includes axiology, epistemology and ontology. Axiology psychology Islamic personality that is based on the source of Islamic law revelation (al-Qur'an and as-sunna). Islamic personality psychology is the scientific study that seeks to understand the circumstances and causes of individual behavior by source of truth to the holy book. Epistemology of personality psychology Islam is the way to seek the truth about the substance that is to be disclosed, epistemology talk about what can be known and how to find out. In this issue, meaning aksiologik was instrumental in determining the truth epistemologik. Ontology function sets the substance to be achieved is to understand human beings in accordance with sunnatullahnya. Then verses that talk about including the terms as nafs, man, basyar, aql, soul, qalb can be used as a reference. To be able to pursue the meaning and essence, not just the symptoms. There are five stages in the development of curriculum (syllabus) Islamic personality psychology courses (integrated): first do the analysis, the design, development third, fourth fifth and final implementation evaluation. Starting from the early stages of preparing the course syllabus integrated personality psychology known ADDIE development model. The integration model of Western and Islamic Psychology is implemented at various levels, namely: (1) Philosophy level, (2) material level which done in three models, the first, the integration in the curriculum. The second, naming model in the field that shows the relationship between Islamic and other field. The third, the integration model in doing the learning process. (3) reviewing the concepts and theories of western psychology by sorting out the contents that contradict the teaching of Islam. (4) Strategy level. In this level, the lecturers’ quality and skill were as the key of success in running learning based on interconnect integration.</p><p><strong><em>Keyworld</em></strong><em>:</em><em> Integration model, islamic psychology, personality</em></p>

Man and Creativity: A Contrastive Analysis between Western and Islamic Psychologies (Manusia dan kreativiti: analisis kontrastif di antara psikologi Barat dan Islam)

2018 ◽  
Vol 14 (3) ◽  
pp. 229-248
Author(s):  
Mohd Abbas Abdul Razak ◽  
Muhammad Adil Khan Afridi
Keyword(s):  
Science And Technology ◽  
Positive Change ◽  
Contrastive Analysis ◽  
Freudian Psychoanalysis ◽  
Western Psychology ◽  
Human Creativity ◽  
Islamic Psychology ◽  
Creative Intelligence ◽  
Present World

Abstract Among all creations of God living on this planet, Man is the most intelligent, innovative and creative.  Imbued with these qualities, Man was able to plan, create and recreate new things using the resources available in the environment. Man’s position as God’s best creation and as the recipient of the creative intelligence from his Creator has further advanced him in mastering science and technology. As a result of his advancement in knowledge and science in one way or another has ushered Man into creating great civilizations. While the discussion goes on as to whether Man’s creativity is an inborn or a learned behaviour, this paper intends to explore and analyze some of the existing concepts of human creativity found in Western and Islamic psychologies. Very particularly, the researchers would like to examine the concept of creativity put forward by Freudian Psychoanalysis, Behaviorists, Humanistic and Islamic psychologies. It is expected that the findings of this research can motivate mankind to be more dynamic and productive in bringing the much needed positive change to the present world conditions.   Keywords: Man, Creativity, Contrastive Analysis, Western Psychology, Islamic Psychology.   Abstrak Di antara semua ciptaan Tuhan yang hidup di planet ini, Manusia adalah yang paling pintar, inovatif dan kreatif. Dengan dianugerahi dengan semua kelebihan ini, Manusia dapat merancang, mencipta dan mencipta semula benda baharu dengan menggunakan sumber-sumber yang terdapat di alam sekitar. Kedudukan manusia sebagai makhluk Allah yang terbaik  dan sebagai penerima kecerdasan kreatif daripada Penciptanya telah memberi keupayaan kepadanya untuk semakin maju dalam menguasai sains dan teknologi. Hasil kemajuan dalam ilmu pengetahuan dan sains telah mendorong manusia untuk mewujudkan tamadun yang gilang-gemilang. Dalam suasana perbincangan yang berlansung dewasa ini mengenai; samada kreativiti manusia adalah suatu sifat pembawaan sejak lahir atau suatu yang dapat dipelajari, kajian ini ingin  menoraka konsep kreativiti manusia yang telah diutarakan oleh psikologi Barat dan Islam. Khususnya para penyelidik kajian ini ingin mendalami konsep kreativiti yang telah dikemukakan oleh aliran Freudian Psikoanalisis, Behaviorism, Humanistik psikologi dan psikologi Islam. Diharapkan penemuan penyelidikan ini dapat memotivasi umat manusia agar lebih dinamik dan produktif dalam membawa perubahan positif yang sangat diperlukan untuk merubah keadaan dunia sekarang ini.   Kata Kunci: Manusia, Kreativiti, Analisis Kontrastif, Psikologi Barat, Psikologi Islam.  

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

scholarly journals The “Intrinsic Value” of Cultural Heritage as Driver for Circular Human-Centered Adaptive Reuse

2021 ◽  
Vol 13 (6) ◽  
pp. 3231
Author(s):  
Luigi Fusco Girard ◽  
Marilena Vecco
Keyword(s):  
Cultural Heritage ◽  
Intrinsic Value ◽  
Investment Decision ◽  
Adaptive Reuse ◽  
Living Organism ◽  
Integrated Approach ◽  
Human Beings ◽  
Model Concept ◽  
Investment Decision Making ◽  
Instrumental Values

By referring to the European Green Deal, this paper analyzes the “intrinsic value” of cultural heritage by investigating the human-centered adaptive reuse of this heritage. This implies questions such as how to improve the effectiveness of reuse, restoration, and valorization interventions on cultural heritage/landscapes and how to transform a cultural asset into a place, interpreted as a living ecosystem, to be managed as a living organism. The autopoietic characteristic of the eco-bio-systems, specifically focusing on the intrinsic versus instrumental values of cultural heritage ecosystem is discussed in detail. Specifically, the notion of complex social value is introduced to express the above integration. In ecology, the notion of intrinsic value (or “primary value”) relates to the recognition of a value that “pre-exists” any exploitation by human beings. The effectiveness of transforming a heritage asset into a living ecosystem is seen to follow from an integration of these two values. In this context, the paper provides an overview of the different applications of the business model concept in the circular economy, for a better investment decision-making and management in heritage adaptive reuse. Matera case is presented as an example of a cultural heritage ecosystem. To conclude, recommendations toward an integrated approach in managing the adaptive reuse of heritage ecosystem as a living organism are proposed.

scholarly journals PEREMPUAN DAN HAK ASASI MANUSIA DALAM PERSPEKTIF HUKUM ISLAM

2010 ◽  
Vol 40 (4) ◽  
pp. 440
Author(s):  
Uswatun Hasanah
Keyword(s):  
Human Rights ◽  
Women's Rights ◽  
Islamic Law ◽  
Women’S Rights ◽  
Human Beings ◽  
Proper Understanding ◽  
Men And Women ◽  
Correct Understanding

AbstrakIn Islamic law, there are principles of equality among all human beings,including equality between men and women. To manifest the principles ofequality, proper understanding of Islamic law and human rights is needed.Human rights, including women's rights are often mentioned in al-Qur'anand al-Hadits. Islam comes to bring fresh air for women because God'srevelation descended to Prophet Muhammad talks much about women, bothabout their rights and obligations. Although Islam has been present for morethan fourteen centuries ago, but the provisions contained in al-Qur 'an andthe al-Hadith, as sources of Islamic law have not been realized properly inIslamic society, even until today there are still practices in Islamiccommunities that put Muslims women not as they should. Although therewere not many, but the condition can lead to incorrect understanding ofIslam in society that Islam less aware ofwomen's rights. Infact, Islam givesgreat attention and gives a respectable position for women. In order that thewomen's rights can be implemented appropriately, every Muslim shouldunderstand Islamic law well and correctly, so they can realize their rightsand obligations as servants of God, as members of society and citizens.Human rights and women issues should be perceived as a problem faced notby women only, but also by all people in society. Awareness about women'srights in Islam cannot establish by itself but must be cultivated through acorrect dissemination of correct understanding to the community,particularly Muslims, both men and women.

scholarly journals Criminal Force: Review of Islamic Law in Contemporary Context

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 19-38
Author(s):  
Dr. Zainab Ameen ◽  
Sana Zia
Keyword(s):  
Human Body ◽  
Islamic Law ◽  
Human Life ◽  
Crimes Against Humanity ◽  
Human Beings ◽  
Contemporary Context

Like the limits of crime, crimes against human life and body are also very dangerous in terms of their effects, so the Qur'an has fixed their punishment for them. Islamic law has set specific punishments for it, and it does not allow any kind of crime to be reduced. These crimes have schakled the very basis of society and they have to be dealt with severely. The basic elements of society are the need to protect the structures on which the lives and deaths of society depend. These crimes can be basically divided into two types: 1.Crimes against human beings (e.g. murder) 2.Crimes against the human body. There is a long way to go around, and in the meantime, this kind of research is needed, the seriousness of which is far greater than the rest of researches. This article examined the crimes against humanity in the light of Islamic law.

Cultural psychology and human development

2021 ◽  
Author(s):  
Nandita Chaudhary ◽  
Sujata Sriram ◽  
Jaan Valsiner
Keyword(s):  
Cultural Psychology ◽  
Developmental Psychology ◽  
Meaning Making ◽  
Open Systems ◽  
Integrated Approach ◽  
Human Beings ◽  
Personal Meanings ◽  
Psychological Phenomena ◽  
Time Space ◽  
Separate Branch

Cultural psychology is a theoretical approach that treats human beings as intimately intertwined with the surrounding social world, which is filled with meanings conveyed through signs. It is based on the axiom that cultural contexts and psychological phenomena are assumed to be mutual, inseparable, and co-constructive. This focus fits the general scientific status of all open systems, which exist only due to the continuous exchange of materials with the environment. Cultural psychology is an integrated approach to psychology rather than a separate branch, as is sometimes believed, since psychology and culture “make each other up.” This involves constructive internalization (intra-mental construction of personal meanings) and equally constructive externalization (changing the environment in the direction specified by the internal meanings). As a collaborative, multidisciplinary perspective, cultural psychology is closely linked with disciplines like anthropology, sociology, linguistics, literature, and others. Cultural psychology focuses on the study of cultural—sign-mediating—processes within the mind. A common misconception relates to the fact that the term “cultural” refers to the study of similarities and differences between various communities. Rather than focusing on static comparisons, meaning-making and dynamic organization of personal and collective reality are studied. Differences between societies are important only as illustrations of the possible patterns of human psychological variation as they emerge in a particular time-space coordinate. Thus, another important axiom is that there can be no psychology without culture. Culture is constructed by goal-oriented human actions and involves continuous thought, action, and emotion in the face of uncertainty. Thus, the centrally important feature of cultural psychology is the inclusion of personal, interpersonal, and collective processes as they make up the different layers of meaning in irreversible time. Culture is both inside a person’s mind, as a personal manifestation, and also a shared system or collective set of customs. Cultural psychologists tend to treat the person as a whole rather than as separate different domains of activity because a comprehensive and multidimensional approach to a person within context is believed to be the key to meaning. Cultural psychology attempts to bring the notion of context into the central focus in psychology and the notion of person back into ethnography, as these are believed to be constructive. Context is viewed in two ways—as inevitably and inseparably linked with the phenomenon and as external social setting (e.g., home, school) in which human activities take place. Another important feature is that “cultural psychology is inherently a developmental discipline and developmental psychology is inherently cultural” (Shwartz, et al. 2020, p. 2). All levels of culturally organized human ways of living—persons, communities, societies—are constantly developing systems.

Introduction

2019 ◽  
pp. 1-21
Author(s):  
Edward Slingerland
Keyword(s):  
Cultural Difference ◽  
Integrated Approach ◽  
Cultural Relativism ◽  
Human Beings ◽  
Early China ◽  
Positive View ◽  
Good Case ◽  
Starting Point

The Introduction makes the case that the study of China is still dominated by “neo-Orientialism,” a combination of classic Orientalism with postmodern cultural relativism and a normatively positive view of the exotic East. It would be better to adopt an “embodied” stance that takes as its starting point basic commonalities among human beings and explores cultural difference against this shared background. The idea of a “holistic” early China, seen through the specific lens of mind-body holism, can serve as a good case example of how an embodied, science-humanities integrated approach is more helpful.

Solid Oxide Fuel Cell (SOFC) Development in Denmark

2007 ◽  
Vol 539-543 ◽  
pp. 1309-1314 ◽  
Author(s):  
Søren Linderoth ◽  
Peter Halvor Larsen ◽  
M. Mogensen ◽  
Peter V. Hendriksen ◽  
N. Christiansen ◽  
...  
Keyword(s):  
Fuel Cell ◽  
Degradation Rate ◽  
National Laboratory ◽  
Systems Design ◽  
Porous Metal ◽  
Integrated Approach ◽  
System Modelling ◽  
Design Development ◽  
Component Level ◽  
Standard Cells

The SOFC technology under development at Risø National Laboratory (RISØ) and Topsoe Fuel Cell A/S (TOFC) is based on an integrated approach ranging from basic materials research on single component level over development of cell and stack manufacturing technology to system studies and modelling. The effort also comprises an extensive cell and stack testing program. Systems design, development and test is pursued by TOFC in collaboration with various partners. The standard cells are thin and robust with dimensions of 12 x 12 cm2 and cell stacks are based on internal manifolding. Production of cells is being up-scaled continuously. The durability of the standard stack design with standard cells has been tested for more than 13000 hours including nine full thermal cycles with an overall voltage degradation rate of about 1% per 1000 hours. Recently, the degradation rate has been significantly reduced by introduction of improved stack component materials. 75-cell stacks in the 1+ kW power range have been tested successfully. Stacks have been delivered in a pre-reduced state to partners and tested successfully in test systems with natural gas as fuel. The consortium of TOFC and RISØ has an extended program to develop the SOFC technology all the way to a marketable product. Stack and system modelling including cost optimisation analysis is used to develop multi kW stack modules for operation in the temperature range 700-850oC. To ensure the emergence of cost-competitive solutions, a special effort is focused on larger anode-supported cells as well as a new generation of SOFCs based on porous metal supports and new electrode and electrolyte materials. The SOFC program comprises development of next generation of cells and multi stack modules for operation at lower temperature with increased durability and mechanical robustness in order to ensure long-term competitiveness.

The integration of traditional Chinese medicine and Western medicine

2003 ◽  
Vol 11 (2) ◽  
pp. 225-235 ◽  
Author(s):  
CHEN KEJI ◽  
XU HAO
Keyword(s):  
Chinese Medicine ◽  
Traditional Chinese Medicine ◽  
Western Medicine ◽  
Chinese Philosophy ◽  
Medical Science ◽  
Integrated Approach ◽  
The Body ◽  
Theoretical Research ◽  
Human Beings ◽  
The Future

Traditional Chinese Medicine (TCM) is one of the world's oldest medical systems, having a history of several thousands of years. It is a system of healing based upon the Chinese philosophy of the correspondence between nature and human beings. Its theories refer to yin and yang, the Five Elements, zang-fu, channels-collaterals, qi, blood, body fluid, methods of diagnosis, the differentiation of symptom-complexes, etc. TCM has two main features: a holistic point of view and treatment according to a differentiation of syndromes. The therapeutic methods of TCM involve different approaches, such as acupuncture, moxibustion, tuina bodywork, herbal medicine and qi gong, in order to allow the body to heal itself in a natural way. Western medicine was first introduced into China from the middle of the 17th century. During the first two centuries several different views, related to the future of TCM and the relation between TCM and Western medicine, emerged. Some advocated ‘complete westernization’ of Chinese medicine, others were in favour of keeping it intact, whereas again others recommended the ‘digestion and assimilation of TCM and Western medicine’. Nowadays, more and more people realize that each of the two medical traditions has its own merits and advise that the two systems should benefit from each other's strong points. We offer an argument for integrating Western medicine with TCM. In the 20th century China has maintained and developed three kinds of medical science, that is, TCM, Western medicine, and ‘integrated medicine’. Much has been achieved in clinical, experimental and theoretical research. The development of any science can be furthered by cross-fertilization based on absorption and fusion of whatever useful theory and experience. It is our dream that, in the future, diverse modalities – including TCM, Western medicine and possibly other variants – can work in conjunction with each other as part of a unified team rather than in competition. This integrated approach will ultimately lead to safer, faster and more effective health care.

scholarly journals Toward Our Reformation

2013 ◽  
Vol 30 (3) ◽  
pp. 101-104
Author(s):  
David L. Johnston
Keyword(s):  
Catholic Church ◽  
Islamic Law ◽  
The United States ◽  
Protestant Reformation ◽  
Human Beings ◽  
University Of Tennessee ◽  
Rubber Stamp ◽  
P 16 ◽  
The University ◽  
Abuse Of Women

Understandably, Muslims tend to bristle at the common quip by non-Muslims (especially in the West) that Islam is badly in need of a “Reformation” – referring to the sixteenth-century Protestant Reformation that, despite the violence it unleashed in Europe for the next two centuries, did actually engender some positive changes within the Catholic church. No people, regardless of who they are or where they live, like outsiders telling them that they need to set their house in order. This book, by contrast, is written by an insider telling other insiders (Muslims) that Islamic law needs serious revamping, a weighty charge indeed. The author faces an extra hurdle based on the fact that he does not belong to the traditional ulama class, the gatekeepers of Islamic jurisprudence. Farooq earned a Ph.D. in economics at the University of Tennessee, taught in the United States for over a decade, and now heads the Bahrain Institute for Banking and Finance’s Centre for Islamic Finance. Rashid Rida would have said in his day that Farooq represents the new face of the ulama: one well versed in many aspects of the Islamic sciences and yet, because of his parallel expertise in the modern sciences, one who could provide indispensable guidance to society in the name of Islam. Why does Islam need a reformation? Much of the book seeks to expose the abuse, misapplication, and distortion of the Shari‘ah committed by states and individual ulama alike, for it “is being used to rubber stamp extremist, violent behavior, the abuse of women, and the unfair control and imprisonment of human beings” (p. 16). Speaking of South Asia in particular, he writes that the following are “prevalent”: “[t]he torture and persecution of brides over their dowry, the throwing of acid onto girls who do not either want to accept a proposal of marriage or to concede to extramarital sex, the practice of honor killings and so on …” (p. 86) ...  

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