scholarly journals Morality and Ethics in Education and its Impact on the Society

IIUC Studies ◽  
2015 ◽  
Vol 9 ◽  
pp. 335-344
Author(s):  
Muhammad Aminul Hoque
Keyword(s):  
Human Life ◽  
Modern World ◽  
Human Beings ◽  
Research Article ◽  
The People ◽  
Eve Teasing ◽  
Islamic Values

The technology has been developing tremendously in the modern world with remarkable contribution in various sectors of human life, but it has failed to address the most important issues of morality and ethics. The lack of which has resulted the killing, eve teasing, degeneration and life of human beings has become cheaper than anything else. This is why, the need for a study on the importance of Islamic Values has become essential to arrest the degeneration and lawlessness in the society and make the people aware about their duties and responsibilities afresh. This research Article is highly expected to address this problem.IIUC Studies Vol.9 December 2012: 335-344

scholarly journals ETIKA PERDAGANGAN DALAM ISLAM

2021 ◽  
Author(s):  
Nirwana
Keyword(s):  
Business Ethics ◽  
Human Life ◽  
Ethical Values ◽  
Human Beings ◽  
The People ◽  
Whole Person ◽  
Islamic Business Ethics ◽  
Human Reality ◽  
Important Position ◽  
Islamic Values

Islamic business ethics ismorality in running a business in accordance with Islamic values, so that in conducting business there is no need to worry, because it is believed to be something good and true. Ethical values, morals, ethics or morals are the values that encourage human beings to be a whole person. Such as honesty, truth, justice, independence, happiness and love. When these ethical values are implemented it will perfect the human reality as a whole. Every one can have a set ofknowledge about values, but the knowledge that directs and controls the behavior of Muslims there are only two, namely the Qur'an and hadith as the source of all values and guidelines in every joint of life, including in business. Ethics or morals have a very important position for human life, both as individual members of society and members of a nation. The wealth, the glory of the people one arthdepends on their morals, and the damageone arth is nothing but also due to the depravity of human morality it self. Human life requires morality, without morality human life is impossible to take place.

scholarly journals ETIKA PERDAGANGAN DALAM ISLAM

2021 ◽  
Author(s):  
Nirwana
Keyword(s):  
Business Ethics ◽  
Human Life ◽  
Ethical Values ◽  
Human Beings ◽  
The People ◽  
Whole Person ◽  
Islamic Business Ethics ◽  
Human Reality ◽  
Important Position ◽  
Islamic Values

Islamic business ethics ismorality in running a business in accordance with Islamic values, so that in conducting business there is no need to worry, because it is believed to be something good and true. Ethical values, morals, ethics or morals are the values that encourage human beings to be a whole person. Such as honesty, truth, justice, independence, happiness and love. When these ethical values are implemented it will perfect the human reality as a whole. Every one can have a set ofknowledge about values, but the knowledge that directs and controls the behavior of Muslims there are only two, namely the Qur'an and hadith as the source of all values and guidelines in every joint of life, including in business. Ethics or morals have a very important position for human life, both as individual members of society and members of a nation. The wealth, the glory of the people one arthdepends on their morals, and the damage one arth is nothing but also due to the depravity of human morality it self. Human life requires morality, without morality human life is impossible to take place.

DRESSES, FABRIC AND SPECIAL ITEMS AND VALUES OF THE OTTOMAN PADIŞAH AND BÜROKRATS (1670-1672)

ATLAS JOURNAL ◽  
2021 ◽  
Vol 7 (40) ◽  
pp. 1740-1758
Author(s):  
Kayhan ATİK
Keyword(s):  
Social Sciences ◽  
Human Beings ◽  
Dress Code ◽  
Arrival Date ◽  
Special Items ◽  
Research Article ◽  
The People ◽  
The World ◽  
Cultural Structure ◽  
Over Time

The need for cover is a requirement in all parts of the world. More or less this need has been realized in almost every society. In addition, clothing is one of the basic needs of human beings. This basic need has become a pleasure over time, and the temporary innovation that has entered the life of society with the desire to dress completely or the need for change has turned into an excessive, common indulgence shown by the society for a certain period of time. When we evaluate clothing in terms of nations, it has gained very different meanings with the effect of the cultural structure of the society. Considering this situation in the context of civilizations, of course, we can say that it has presented a similar privilege. In short, every society has made its dress code suitable for its culture and civilization. As in the rest of the world, the robes, dresses, turbans and fabrics of the Ottoman sultans showed themselves clearly as an indicator of the position, wealth and status. Especially caftans, fabrics and patterns, each one is a masterpiece of art. Despite having a simple form according to researches, Ottoman caftans have a very magnificent appearance and beauty. The decorations made for these caftans, lining and moldings, fur ornaments, ornaments made with buttons are very perfect. These caftans have aroused the admiration of the whole world with their fabric, motif and splendor, and many researches have been done on these caftans, which have been exhibited and preserved in various local and foreign museums. The sultan's clothes in the Topkapı Palace Museum Sultan's Clothes Archive consist of approximately 2500 pieces. Most of these are hilat, robes and shalwars. In addition, although it is less, there are also children's (prince's) clothes, so there are no women's clothes. RESEARCH ARTICLE ATLAS Journal International Refereed Journal On Social Sciences e-ISSN:2619-936X Arrival Date : 19.03.2021 Published Date : 30.04.2021 2021, Vol:7, Issue:40 pp: 1740- 1758 DOI: http://dx.doi.org/10.31568/atlas.676 ATLAS INTERNATIONAL REFEREED JOURNAL ON SOCIAL SCIENCES Year: 2021 Vol:7 Issue: 40 1740 Here, 21 caftans belonging to Fatih Sultan Mehmet, 77 caftans belonging to Suleiman the Magnificent, 13 caftans belonging to I. Ahmet, II. 30 caftans belonging to Osman, IV. While it is known that there were 27 caftans belonging to Murat, the caftans belonging to six rulers before Fatih Sultan Mehmet were not mentioned by name. In this study, the money spent for the clothes of the sultan in the Archives of the Prime Ministry Ottoman Archives, Topkapı Palace Museum, the cocks and dresses that the sultan had to buy from the council; In dâbü's-sâ, we will focus on the kafân, sarık, other items and values that are deserved by the landlords, the palace-i Atiq aghas, the boys, the Treasury, the cellar, the lords of the Voyage rooms and the people in charge. Keywords: Ottoman, Sultan, Bureaucrat, Clothes, Fabric, Special Items.

Confucianism on Political Legitimacy

2019 ◽  
pp. 32-51
Author(s):  
Tongdong Bai
Keyword(s):  
Human Life ◽  
Political Legitimacy ◽  
The State ◽  
Basic Fact ◽  
Human Beings ◽  
Basic Goods ◽  
The People ◽  
Xun Zi ◽  
The Masses ◽  
Political Decisions

This chapter discusses political legitimacy within the Confucian context. It attempts reconcile the early Confucians’ embrace of equality with their defense of hierarchy. The chapter also considers how to reconcile their idea that the legitimacy of the state lies in service to the people, with the idea that it is not the people alone who make the final political decisions. It shows that the lack of capacities of making sound political decisions by the masses cannot result from the failure of the state to secure basic goods, education, and other necessary conditions for people to make sound political decisions, and it has to be the result of a basic fact of human life. That is, in spite of all these governmental efforts that are demanded by them, and in spite of their beliefs that human beings are all potentially equal (Mencius and Xun Zi) or close to being equal (Confucius), early Confucians also took it as a fact of life that the majority of the people cannot actually obtain the capacity necessary to make sound political decisions and participate fully in politics.

scholarly journals REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL

2020 ◽  
Vol 6 (1) ◽  
pp. 41
Author(s):  
Muhammad Natsir
Keyword(s):  
Human Life ◽  
The Self ◽  
Religious Behavior ◽  
Cultural Rights ◽  
The People ◽  
The Face ◽  
The Times ◽  
And Behavior ◽  
Political Economic ◽  
Islamic Values

<p align="center"><strong>Abstrak</strong></p><p>Islam agama Rahmatan lil ‘alamin yang mengajarkan sikap <em>wasathiyah</em> sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah  sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.</p><p>Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.</p><p>Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada <strong>kemaslahatan umat manusia</strong>. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan <em>maslahah</em> bagi manusia yang dinamis seiring perkembangan zaman.</p><p><strong>Kata Kunci : Representasi, Tasawuf, masyarakat, global</strong></p><p align="center"><strong>Abstract</strong></p><p> </p><p>Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.</p><p>Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.</p><p>Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.</p><p><strong>Keywords: Representation, Sufism, society, global</strong></p>

scholarly journals The Buddhist Real Concept of Peace in Theory and Up Wards (Paṭisotagāmī) Practice Which Towards on Philosophical Revelation

1970 ◽  
Vol 2 (4) ◽  
pp. 40-56
Author(s):  
Wadigala Samitharathana Thero
Keyword(s):  
Social Institutions ◽  
Well Being ◽  
Social Consciousness ◽  
Modern World ◽  
Attitudinal Change ◽  
Human Beings ◽  
The People ◽  
Middle East Countries ◽  
Spiritual Well Being ◽  
Key Factor

In a fast-changing world different social institutions and organizations have emerged in order to maintain the well-being or the harmonious existence of human beings and much contribution has been done in the maintenance and the promotion of well-being of humanity. However, the modern era with its rapid developments confronted with many challenges such as environmental pollution, serious health issues, population growth and scarcity of food & sheltered specially the direct man-made issues related to the peace and co-existence of humanity. As a result, physical, social, mental and spiritual well-being has been greatly affected and damaged. Buddhist teachings emphasize that peace is dependent on the physical, social, mental and spiritual well-being of individuals living up wards in any society. Thus, it signifies a state of harmony and friendship, calmness and quietness and also the freedom from war and violence. Hence in the achievement of harmony and peace most significant is the identification and verification of the fundamental issues with impartiality, justice and honesty that lead to the warfare between the nations or countries which is the Buddhist standpoint. In the modern world warfare takes place from many aspects. They have been able to avoid such which is the only fact that humanity can be proud of in this civilized world. However, the situations within some countries are not satisfactory especially in some Asian and Middle East countries where there is divesting warfare between the divided groups who have the underhand support by the powerful. Such lead to the attitudinal change in the people where as their social consciousness becomes widened and deepened. Thus, the attitudinal change gradually takes place which is the key factor for lasting peace in the sustainable developmental countries. Thus (a) Respect for morality (b) Attitudinal change (c) Widening of social consciousness (d) Establishment of higher ideals are the key elements found in Buddhist teachings in theory and upwards practice.

The Meaning of Donghak Thinking in the Post-Modern Period

2018 ◽  
Vol 9 (1) ◽  
pp. 54-61
Author(s):  
Suksan Yoon ◽  
Keyword(s):  
Human Life ◽  
Modern Society ◽  
Religious Movements ◽  
Modern World ◽  
Human Beings ◽  
Spiritual Power ◽  
New Era ◽  
Modern Period ◽  
Modern Era

The purpose of this paper is to study Donghak thought in relation to the idea of the current, post-modern era coming to an end. The concepts of “serving God within me” (sicheonju, 侍天主), “treating and respecting human beings as you would treat God” (sainyeocheon, 事人如天), “honoring the three” (samkyung, 三敬), and “Heaven eating Heaven” (icheonsigcheon, 以天食天), which are key to Donghak doctrine, will be examined. The meanings of “serving,” “treating and respecting,” and “harmony and balance” within the context of the aforementioned Donghak concepts will also be explored. In the present, post-modern period, humankind’s future is seen in a very negative way, with previous Utopian energies being considered exhausted. There are a multitude of “isms” and arguments in which reification and alienation within modern society are defined as omens of the end of this industrial era, which has corrupted and devastated human life. Today, religious movements are obliged to provide a spiritual drive that will lead their followers forward into a new era, establishing internal solidarity while associating with external elements. In this sense, the Donghak movement must put into practice the notions of “service, respect, and resuscitation” that are prominent in the ideologies behind the “serve God within me,” “treat and respect human beings as you would treat God,” “honor the three,” and “Heaven eats Heaven” concepts. In other words, in order to compete in the modern world, Donghak must concentrate on the belief that spiritual power can change society for the better.

scholarly journals Neurolink - A Review

2020 ◽  
Vol 11 (SPL3) ◽  
pp. 330-334
Author(s):  
Pratheebha C ◽  
Yuvaraj Babu K ◽  
Gifrina Jayaraj
Keyword(s):  
Neurological Disorders ◽  
Effective Means ◽  
Cost Effective ◽  
Turn Of The Century ◽  
Modern World ◽  
Human Beings ◽  
Mouse Cursor ◽  
The People ◽  
Motor Activities ◽  
Machine Interface

Neurolink is the work product from Musk in the year 2016, which was about to develop an implantable and high-brain -computer interface (BCI). The treatment for the sensory and motor activities Brain-machine Interface (BMI) is also used for the treatment of neurological problems. The aim of this review is to explore some detailed information regarding the recent advances in Neurolink project - the benefits, merits as well as the demerits it has. This concept that is a project with neuro link was completely a new idea, and the modern world needed equipment like this, to help people with neurological disorders since the turn of the century. This new invention has a three stated goal, the first and most predominant one was for treating any kind of neurological disorders, and the second one is for the people who met with an accident and last and final was to create BMI. For example, a paralyzed person can use a BMI to move a mouse cursor or a robotic arm. Such options let them retain more independence. This idea of developing BMI of Musk was completely a new idea, and it was positive towards people, and cost-effective means of delivering neurosurgical care to underserved areas are the conclusions from the initial experience of this new project. This review is an attempt to update the recent advance of Neurolink project; further research is the need of the hour to know about its complete use for human beings.

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>

scholarly journals Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus

2012 ◽  
Vol 11 (2) ◽  
pp. 233-250
Author(s):  
Martin Chen
Keyword(s):  
Jesus Christ ◽  
Human Life ◽  
Kingdom Of God ◽  
Religious Movements ◽  
Human Beings ◽  
Sermon On The Mount ◽  
Divine Grace ◽  
The People ◽  
The Future ◽  
The Cross

Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal. Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal. Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis. Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.

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