An Overview of the Common Moral Teachings Islam and Hinduism Based Religions

The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

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Employing Religious Concepts to Address the Political Situation Post-9/11: The Three Burials of Melquiades Estrada (2005)

The Contemporary Western ◽

10.3366/edinburgh/9781474427920.003.0008 ◽

2019 ◽

pp. 133-151

Author(s):

John White

Keyword(s):

The Political ◽

Human Beings ◽

Political Situation ◽

The World ◽

The Media ◽

The Individual ◽

Relationship Of ◽

Good And Evil ◽

The Relationship ◽

The U.S

This chapter considers The Three Burials of Melquiades Estrada (2005) in relation to its use of the key Christian concepts of forgiveness of sins and redemption. The central focus of Three Burials is seen as being its recourse to Christian ideas, not only in relation to eternal spiritual questions regarding the relationship of human beings to an all-powerful deity but also in relation to the contemporary historical/political moment. This chapter considers two types of detachment from the world: one in which the individual lives their life in a state of indifference and the other in which the individual exists within a space of thoughtful contemplation. The film moves away from the more normal Hollywood consideration of the world as a space for the contest between good and evil to encourage viewers to question the way in which the Mexican ‘Other’ is (and, by extension, all ‘Others’ are) viewed within the U.S. and represented within the media. Ultimately, however, it is argued the film neglects to consider the economics that underpins the contemporary political situation.

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Solidarity as a virtue: Attitudes and principles of human life in the thoughts of John Paul II from the pedagogical perspective

Forum Pedagogiczne ◽

10.21697/fp.2014.1.13 ◽

2016 ◽

Vol 4 (1) ◽

pp. 209-228

Author(s):

Natialia Maria Ruman

Keyword(s):

Young People ◽

Social Life ◽

Common Good ◽

Human Life ◽

Global Dimension ◽

Social Dimension ◽

Human Beings ◽

John Paul Ii ◽

The Common ◽

The Individual

For the proper functioning of society and the peaceful coexistence of different groups of people, communities and the state, it is essential to educate young people towards the readiness for mutual solidarity. In the absence of willingness to show mutual solidarity, a society can neither function properly nor live, however small this willingness may be. The common objectives of a nation, cultural heritage and tradition build awareness of solidarity within the particular society or nation. Therefore, the functionally conditioned consciousness of solidarity should be rooted and ultimately motivated by the universal solidarity of all men. In his teaching, John Paul II deepened the motivation for solidarity as a human and Christian virtue, emphasising its social dimension. The pope drew attention to the theological understanding of solidarity, developing the theme of solidarity on the deep background of social issue and its global dimension. Young people should be educated to participate in social and cultural life in the spirit of solidarity. They should be led to realization that the welfare of the nation depends on their moral attitude, the will to survive, the fidelity to values which have shaped the history and culture of the community over the centuries. Solidarity is motivated by a natural openness of human beings to other persons with whom there is a need to cooperate in pursuit of the common good. Hence, there is a need for constant readiness to accept and complete the tasks which result from the participation of the individual in social life.

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HAKIKAT MANUSIA DALAM AL-QURAN

Wahana Akademika Jurnal Studi Islam dan Sosial ◽

10.21580/wa.v1i1.799 ◽

2016 ◽

Vol 1 (1) ◽

pp. 29 ◽

Cited By ~ 2

Author(s):

Masrohan Masrohan

Keyword(s):

Mental Health ◽

Human Nature ◽

Human Behavior ◽

Social Life ◽

Psychological State ◽

Human Beings ◽

Main Motivation ◽

The Sublime ◽

The World ◽

The Individual

AbstractThe Qur'an is the Book of Allah revealed to the Prophet Muhammad to all men. In it God greets sense and human feelings, teaches monotheism to man, to purify man with a variety of worship, showing man the things that can bring good and welfare of the individual and social life of man, guiding people to the religion of the sublime that manifest themselves, develop personality humans, as well as increasing the level of human beings to human perfection. Thus, man can realize the happiness in the world and the hereafter. The Qur'an also encourages people to reflect about himself, the wonders of creation and the accuracy of its creation. Therefore, the introduction of man against himself can deliver to ma'rifatillah The Qur'an also contains clues about human nature and the nature of the psychological state associated with the formation of a true picture of human personality, the main motivation that drives human behavior, and the factors which underlying harmony and perfection of the human personality and the realization of human mental health. Keywoard: hakikat, manusia, al-Qur’an, insān, al-nās, bashar

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“Utopia First!” A Machiavellian Conception of Solidarity in More's Utopia

Moreana ◽

10.3366/more.2018.0031 ◽

2018 ◽

Vol 55 (Number 209) (1) ◽

pp. 79-93

Author(s):

Marie-Claire Phélippeau

Keyword(s):

At Risk ◽

Human Beings ◽

Farm Work ◽

The World ◽

Social Difficulties ◽

The Republic ◽

The Individual ◽

Democratic Elections ◽

Communal Organization

This paper shows how solidarity is one of the founding principles in Thomas More's Utopia (1516). In the fictional republic of Utopia described in Book II, solidarity has a political and a moral function. The principle is at the center of the communal organization of Utopian society, exemplified in a number of practices such as the sharing of farm work, the management of surplus crops, or the democratic elections of the governor and the priests. Not only does solidarity benefit the individual Utopian, but it is a prerequisite to ensure the prosperity of the island of Utopia and its moral preeminence over its neighboring countries. However, a limit to this principle is drawn when the republic of Utopia faces specific social difficulties, and also deals with the rest of the world. In order for the principle of solidarity to function perfectly, it is necessary to apply it exclusively within the island or the republic would be at risk. War is not out of the question then, and compassion does not apply to all human beings. This conception of solidarity, summed up as “Utopia first!,” could be dubbed a Machiavellian strategy, devised to ensure the durability of the republic. We will show how some of the recommendations of Realpolitik made by Machiavelli in The Prince (1532) correspond to the Utopian policy enforced to protect their commonwealth.

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Chimeras In Time-Honored Societies

Think India ◽

10.26643/think-india.v22i2.8751 ◽

2019 ◽

Vol 22 (2) ◽

pp. 463-466

Author(s):

TUMMALA. SAI MAMATA

Keyword(s):

Major Elements ◽

The Sun ◽

Human Beings ◽

Life Changes ◽

Inner Self ◽

The World ◽

Nature And Nurture ◽

The Individual ◽

The Right ◽

Superstitious Beliefs

A river flows serenely accepting all the miseries and happiness that it comes across its journey. A tree releases oxygen for human beings despite its inner plights. The sun is never tired of its duty and gives sunlight without any interruption. Why are all these elements of nature so tuned to? Education is knowledge. Knowledge comes from learning. Learning happens through experience. Familiarity is the master of life that shapes the individual. Every individual learns from nature. Nature teaches how to sustain, withdraw and advocate the prevailing situations. Some dwell into the deep realities of nature and nurture as ideal human beings. Life is a puzzle. How to solve it is a million dollar question that can never be answered so easily. The perception of life changes from individual to individual making them either physically powerful or feeble. Society is not made of only individuals. Along with individuals it has nature, emotions, spiritual powers and superstitious beliefs which bind them. Among them the most crucial and alarming is the emotions which are interrelated to others. Alone the emotional intelligence is going to guide the life of an individual. For everyone there is an inner self which makes them conscious of their deeds. The guiding force should always force the individual to choose the right path. Writers are the powerful people who have rightly guided the society through their ingenious pen outs. The present article is going to focus on how the major elements bound together are dominating the individual’s self through Rabindranath Tagore’s Home and the World (1916)

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The True Believers

10.1093/oso/9780199324385.003.0005 ◽

2018 ◽

Author(s):

Barbara J. Risman

Keyword(s):

Gender Differences ◽

Social Networks ◽

Social Life ◽

Gender Ideology ◽

Macro Level ◽

Individual Level ◽

Gender Differentiation ◽

The World ◽

The Individual ◽

Gendered Expectations

This is the first data chapter. In this chapter, respondents who are described as true believers in the gender structure, and essentialist gender differences are introduced and their interviews analyzed. They are true believers because, at the macro level, they believe in a gender ideology where women and men should be different and accept rules and requirements that enforce gender differentiation and even sex segregation in social life. In addition, at the interactional level, these Millennials report having been shaped by their parent’s traditional expectations and they similarly feel justified to impose gendered expectations on those in their own social networks. At the individual level, they have internalized masculinity or femininity, and embody it in how they present themselves to the world. They try hard to “do gender” traditionally.

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Cultural and communicative formulae as a reflection of the concepts of culture as an expression of the spiritual content of civilizations

Uchenyy Sovet (Academic Council) ◽

10.33920/nik-02-2108-03 ◽

2021 ◽

Author(s):

Nataliya Alekseevna Zavyalova

Keyword(s):

Social Life ◽

Educational Institution ◽

Cultural Codes ◽

Cultural Life ◽

The World ◽

Cultural Standards ◽

Human World ◽

The Common ◽

Similarity And Difference ◽

And Behavior

The analysis of civilizational pictures of the world through the prism of linguistic universals allows one to reveal the general and the particular in the «human — world» system, which contributes to a more complete understanding of their cultural semantics. Cultural standards vary across civilizations. Their description on the material of multi-structural, genetically heterogeneous languages, civilizations and cultures makes it possible to reveal the common foundations of people's social life despite the fact that their cultural codes are different, often creating the impression of a complete incompatibility of the thinking and behavior of their representatives. Therefore, studies based on the description of fundamentally dissimilar civilizations and cultures, demonstrating the groundlessness of such impressions, are relevant. The article examines cultural and communicative formulae as a reflection of the civilizational pictures of the world. Cultural and communicative formulae (CCF) are defined by the author as the simplest, stable, high-frequency units of culture used at all levels of social and cultural life, which, being a combination of signs, compactly represent the culture in its similarity and difference with other cultures and make it possible to establish a dialogue of cultures in minimum of data involved. CCF provide communication through verbal forms of language, gestures, styles, etc., i.e. through all cultural forms that can be translated into signs of a given culture and are sufficient to have a minimal idea of it. The article examines the CCF using the example of concise verbal forms belonging to folk speech, which include proverbs and sayings, «winged words», precedent phrases that are a component of the civilizational picture of the world. The materials of the article may be of interest for preparation at the higher educational institution in the framework of the fields of «Linguistics», «International relations» and «Culturology».

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Reading Habits of Users of Sardar Patel University: A Study

International Journal of Indian Psychology ◽

10.25215/0404.120 ◽

2017 ◽

Vol 4 (4) ◽

Author(s):

Dr. Shishir H. Mandalia

Keyword(s):

Data Collection ◽

Vital Role ◽

Human Beings ◽

Reading Habits ◽

Knowledge And Skills ◽

Continued Education ◽

New Knowledge ◽

The World ◽

The Individual ◽

The University

Reading plays a vital role in life of a human. Reading provides experience through which the individual may expand his horizons of knowledge, identify, extend and intensify his interest and gains deeper understanding of himself, of other human beings and of the world. The study carried out to assess the reading habits of user of Sardar Patel University, VallabhVidyanagar, Anand, Gujarat. As a research tool; questionnaire was used for the data collection. Collected data were analyzed and tables were used to present the results of findings. Reading especially is a resource for continued education, for the acquisition of new knowledge and skills, for gaining information through media, especially newspapers, books, radio, television, and the computers. In this article investigator attempts to investigate the reading habits of users of the university.

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3. Blasphemy and religion

10.1093/actrade/9780198797579.003.0003 ◽

2021 ◽

pp. 42-67

Author(s):

Yvonne Sherwood

Keyword(s):

Religious Violence ◽

Common Theme ◽

World Religions ◽

Interesting Point ◽

Community Cohesion ◽

Civil Unrest ◽

The Bible ◽

The World ◽

The Common ◽

The Relationship

‘Blasphemy and religion’ evaluates the concept of blasphemy in religion, looking at the common theme emerging across the world religions. In Islam, ‘blasphemy’ is about protecting the community from fitnah (civil unrest). In Hinduism and Buddhism, it is about preventing adharma (non-dharma or anti-dharma). In the Bible, blasphemy is a crime of lèse-majesté, concerned with protecting the dignity of socially revered gods and men. In each case, blasphemy is social, political, and religious, and prohibiting blasphemy is about protecting community cohesion. The relationship between blasphemy and religious violence and the concept of inner-religious blasphemy is an interesting point of discussion here.

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Ethics and Reality

The Paideia Archive: Twentieth World Congress of Philosophy ◽

10.5840/wcp20-paideia199844837 ◽

1998 ◽

pp. 150-155

Author(s):

Alison Roberts Miculan

Keyword(s):

Common Good ◽

Ethical Theory ◽

Alasdair Macintyre ◽

The Common Good ◽

The World ◽

The Common ◽

Good For ◽

The Individual ◽

The Way

One of the most pervasive problems in theoretical ethics has been the attempt to reconcile the good for the individual with the good for all. It is a problem which appears in contemporary discussions (like those initiated by Alasdair MacIntyre in After Virtue) as a debate between emotivism and rationalism, and in more traditional debates between relativism and absolutism. I believe that a vital cause of this difficulty arises from a failure to ground ethics in metaphysics. It is crucial, it seems to me, to begin with "the way the world is" before we begin to speculate about the way it ought to be. And, the most significant "way the world is" for ethics is that it is individuals in community. This paper attempts to develop an ethical theory based solidly on Whitehead’s metaphysics, and to address precisely the problem of the relation between the good for the individual and the common good, in such a way as to be sympathetic to both.

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