scholarly journals Technology as an Extension of Personal Capabilities. Reflections for Organizational Development

2020 ◽  
Vol 6 ◽  
pp. 41-61
Author(s):  
Miguel Agustín Ortega Carrillo ◽  
Diana del Consuelo Caldera González
Keyword(s):  
Organizational Development ◽  
Organizational Level ◽  
Human Dimension ◽  
Human Being ◽  
Human Beings ◽  
The People ◽  
Formal Distribution

The present work discusses the importance of the interaction between human beings and technology in the organization. Technology is frequently analyzed at the organizational level from two perspectives. For the Administration, the technology is relevant because it is evident that its use increases production. For Sociology, technology is assumed as a factor that modifies the structure and implies changes in power’s formal distribution. This paper exposes the perspective of organizational development provided with an inherent understanding of the human deeper dimensions. If technology is gaze at as an extension of the capabilities of human beings, then the analysis of the organization is improved with a better understanding of how people interact with technology. Whether technology is seen by people as an enhancer of their own faculties, a competitor who displaces them from their tasks, an active collaborator to achieve objectives, or the achiever of what is simply out of reach of the action of the human being; the study of organizational development need to take account of the interaction between people and technology. The people manifest several degrees of appropriation or rejection of technologies into the organization. Beyond what it is technology, a person attributes it meanings. For the members of an organization, sometimes technology represent a form of dehumanization, although in others it signifies a profound expression of their human dimension. This research is an exploration of these nuances in the organization.

scholarly journals Tujuan Pendidikan dalam Perspektif Al-Qur'an

2011 ◽  
Vol 11 (2) ◽  
pp. 237
Author(s):  
As'aril Muhajir
Keyword(s):  
Transfer Process ◽  
Islamic Education ◽  
Human Dimension ◽  
Human Being ◽  
Transfer Of Knowledge ◽  
Human Beings ◽  
Mutual Support ◽  
Educational Issues ◽  
Purpose Of Education ◽  
Good Relation

<p><em>Al-Quran as a guidance to life for Muslims does not give details about the ins and outs of education. However, there are several terms related to educational issues in this holy books. This article tries to get a complete sketch of the nature and purpose of education in Islam by discussing the meaning of these terms according to the language experts and education thinkers, so that the opinions of mutual support among them will be used as the basis to draw the conclusion. This paper comes to the conclusion that the terms</em><em> tarbiyah, ta ’lim, ta ’dib, tazkiyah and tahdhib give the message about the nature of education and its aims. The purpose of education in the perspective of the Qur’an is focused in three points. First, to achieve complete human being in the pillars of his life. Second, to build a comprehensive human dimension of religion, culture, and science. Third, to make human beings resposible of their function as servants of God and inheritors of the Prophet. The very nature of some of these goals is to achieve a true Muslim characterized with the notion of rah<sub>}</sub>matan li al-’a<sup>&gt;</sup> lami<sup>&gt;</sup>n. Thus, the purpose of Islamic education in the Qur’an is not merely the transfer of knowledge, but is also the the transfer process of value. This purpose is also related to effort to establish the h<sub>}</sub>abl min Alla<sup>&gt;</sup>h, h<sub>}</sub>abl min al-na<sup>&gt;</sup>s, and h}abl min al- ’a<sup>&gt;</sup> lam, that is the good relation with God, mankind, and the nature.</em></p>

scholarly journals Disambiguierung deutschsprachiger Diskursmarker: Eine Pilot-Studie

2013 ◽  
Vol 19 (2) ◽  
Author(s):  
Fabienne H. Baider ◽  
Henriette Gezundhajt
Keyword(s):  
Semantic Analysis ◽  
Human Dimension ◽  
Human Being ◽  
Typical Property ◽  
Proper Nouns ◽  
The People ◽  
Semantic Value ◽  
The Creation ◽  
Semantic Properties

Framed within Antoine Culioli's Enunciative Model of language, this article suggests a new analysis regarding the semantic properties of the suffix -esque and argues that this suffix refers to an alterity expressed within a typical property. Moreover this article reassesses earlier findings made about the suffix -esque, namely its low productivity in creation of neologisms and its apparent usage limited to literary and journalistic styles. The alleged constraint for all its bases to be referring to a human being is also reconsidered and our semantic analysis questions the value of "extreme" supposedly added by -esque to the nominal basis. Indeed, its usage in French shows that if this suffix is no longer typically associated to a nominal basis referring to the people of a country (see mauresque or arabesque), the human dimension associated to the nominal basis such as in la soldatesque, is not always found either (see TV-esque). Rather, this suffix seems to have lost its role as a simple identifier towards a referential domain as found in expressions such as une oeuvre molièresque which could be glossed over as "une oeuvre typique de Molière". This identification is most of the time linked to a laudatory or negative appreciation on the part of the enunciator, as found in examples such as gargantuesque. Besides, the contemporary dynamism of the -esque flexion enables the creation of neologisms. These neologisms are derived from proper nouns (mitterrandesque) or from acronyms (rmiesque) that do not exhibit standard properties. This begs the question of whether the value which seemed to be added to the composite [noun + esque] is determined by the suffix itself or whether it is partially connected to the atypical notional value of the root's semantic value.

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 Investigating the Destiny of Children in the Hereafter from Avicenna. Mullā Ṣadrā, and the Infallibles' Viewpoints

2020 ◽  
Vol 7 (6) ◽  
pp. 27
Author(s):  
Qudsiyeh Sādāt Hāshemī Dulābī ◽  
Alī Haqqi ◽  
Abbās Jawareshkīān
Keyword(s):  
Human Being ◽  
Human Beings ◽  
Mulla Sadra ◽  
The People ◽  
Divine Knowledge ◽  
Divine Justice ◽  
The Status ◽  
Divine Mercy

The destiny of the human being in the hereafter is one of the issues that one can never be indifferent about it. That human beings will ultimately be divided into the good and the bad, and rewarded or punished is unanimously agreed upon by all the Muslim thinkers. However, there is ample disagreements regarding how the children or those who die before the age of puberty would be rewarded or punished. By investigating Avicenna and Mullā Ṣadrā's viewpoints and studying the Infallibles' narratives, the present library-based study attempted to answer the following question: what is the destiny of children and the status of their souls after dissociating from body in the hereafter. The findings showed that although there are some disagreements on this regard among the three, they unanimously agree that punishing children without the Divine test is against the Divine justice; because of the Divine mercy and the children's not reaching to the age of puberty, as well as the rule which stipulates no punishment without declaration of law, there will be no punishment for the children. Children will be subject to the Divine mercy and, according to some narrative, they will join their faithful parents. Moreover, according to some other narratives, they will be trained by Ḥaḍrat Zahrā (PBUH), Ibrāhīm and Sara, and become the servants of the people of the paradise. All of the above are consistent with the narratives on the Divine knowledge about the children. Finally, from Avicenna and Mullā Ṣadrā's viewpoints, there is no intellectual impediment.

scholarly journals REALITAS KONSEP PENDIDIKAN HUMANISME DALAM KONTEKS PENDIDIKAN ISLAM

2017 ◽  
Vol 3 (1) ◽  
pp. 96
Author(s):  
Saifullah Idris ◽  
Tabrani ZA
Keyword(s):  
General Education ◽  
Human Nature ◽  
Human Life ◽  
Islamic Education ◽  
Human Dimension ◽  
Human Being ◽  
Human Beings ◽  
Basic Meaning ◽  
Human Education ◽  
Goals And Objectives

This paper aims to map the reality of the concept of humanism education in the context of Islamic education. Education is one of the most essential keys in human life. In general, education aims to help humans to get the existence of humanity as a whole. Education also aims to make people better in life. Currently education has not been able to achieve the goals and objectives of education itself are humanizing human beings by optimizing all the potential that exists in human beings. On the contrary the education that occurs today only creates a human being a robot or machine that can be controlled. Education as a process of human humanization (humanization) comes from the idea of humanism. This is in line with the basic meaning of humanism as human education. The system of education in Islam built on the basis of humanistic values since its inception appears in accord with its essence as a humanity religion. Islam makes human dimension as the orientation of education. The insight of humanism in education carries the principle of empowering each human being as a free individual to develop its potential. That means education is held to manage and develop the human self in order to become a whole human according to human nature.

scholarly journals INFLACIÓN QUE PAUPERIZA EL PODER ADQUISITIVO (DERECHO AL SUBSIDIO) INFLATION THAT PAUPERIZES PURCHASING POWER (RIGHT TO SUBSIDY)

2021 ◽  
Vol 1 (16) ◽  
pp. 37-53
Author(s):  
Samuel Gibran Ortiz Williams
Keyword(s):  
Information Age ◽  
Standard Of Living ◽  
Purchasing Power ◽  
Human Being ◽  
Distinguishing Characteristic ◽  
Human Beings ◽  
The People ◽  
Poverty Levels ◽  
Good Standard

Resumen: En esta era globalizada parece ser que la pobreza y la segregación son el signo distintivo de la vida diaria. Podría pensarse que en la era digital y de la información todos los seres humanos del orbe tendríamos acceso a mejores y mayores oportunidades, pero eso no es así debido a que el valor adquisitivo del dinero se ve amenazado por el constante aumento de los precios.La paradoja es que volverse pobre sale caro porque significa tener menos oportunidades para acceder a un mejor nivel de vida. ¿Qué significa el hecho de tener un buen nivel de vida? Simple y llanamente todo aquello que permite satisfacer las necesidades básicas de las personas. ¿Ser pobre se refiere a lo estrictamente monetario? O ¿Hay otras cuestiones que también deben de considerarse como parámetros para medir los niveles de pobreza?¿No acaso nos empobrecen en nuestra salud con la calidad del aire que respiramos actualmente? ¿La comida chatarra –alimento carente de nutrientes- que nos venden en los OXXO’s –y que proliferan como hongos por todas partes- no nos hacen más vulnerables a ser obesos y por ende más pobres en nuestra salud?Es más, podemos hablar de la pobreza que tenemos con relación al tiempo del que disponemos o en relación con la generación de tecnología. Hace veinte años se empezó a utilizar el famoso horario de verano que en nada beneficia a la salud del ser humano además de que disponen de nuestro tiempo. ¿No es el tiempo propiedad de cada ser humano? Y si el tiempo es propiedad de cada ser humano ¿Con qué Derecho nos quitan una hora diaria durante siete meses al año?Muchas son las cuestiones que deben replantearse en torno a los conceptos de la pobreza y no pensar en términos estrictamente monetarios. Por ejemplo, es cierto que ser pobre en salud repercute en tener que utilizar más recursos monetarios en medicinas y médicos para mantener a esta última.Por último, la escasez más peligrosa es aquélla que se traduce en la falta de conocimientos que nos ayuden a generar riqueza para la sociedad y para las personas de manera individual.Abstrac: In this globalized age it seems that poverty and segregation are the distinguishing characteristic of daily life. It could be thought that in the digital and information age all human beings in the world would have access to better and greater opportunities, but that is not the reality because the purchasing power of mammon is threatened by the constant increase in prices.The paradox is that becoming poor is expensive because it means having fewer opportunities to access a better standard of living. What does it mean to have a good standard of living? Simple and plainly everything that allows satisfying the basic needs of the people. Is being poor strictly monetary? O Are there other issues that should also be considered as parameters to measure poverty levels?Are we not being impoverished in our health with the quality of the air we currently breathe? Doesn't the junk food -food lacking in nutrients- that they sell us in the OXXO’s –and that proliferate like mushrooms everywhere- make us more vulnerable to being obese and therefore poorer in our health?Furthermore, we can talk about the poverty we have in relation to the time we have or in relation to the generation of technology. Twenty years ago, the famous summertime began to be used, which does not benefit human health in any way other than that they dispose of our time. Isn't time the property of every human being? And if time is the property of each human being, with what right do they take away an hour a day for seven months a year?There are many questions that must be rethought around the concepts of poverty and not think in strictly monetary terms. For example, it is true that being poor in health has an impact on having to use more monetary resources on medicines and doctors to support the latter.Finally, the most dangerous scarcity is that which translates into a lack of knowledge that helps us generate wealth for society and for people individually.

scholarly journals Berketuhanan dalam Perspektif Kepercayaan Sunda Wiwitan

MELINTAS ◽  
2014 ◽  
Vol 30 (1) ◽  
pp. 105
Author(s):  
Ira Indrawardana
Keyword(s):  
The Other ◽  
Human Being ◽  
Human Beings ◽  
New Paradigm ◽  
Historical Aspect ◽  
Religious Context ◽  
The Past ◽  
Belief In God ◽  
The People ◽  
The Face

By referring to the variety of cultures that have emerged and flourished in Indonesia, the author wants to figure the depth of ‘belief’ in God in relation to the respective cultural and spiritual expressions and through the rituals performed by the people of this belief (<em>kepercayaan</em>). Because of the influence of ‘Western’ beliefs brought into Indonesia by the colonialists in the past, the life of the people believing in God from within their own local beliefs together with the diversity of their cultures and spiritualities seem to have been marginalised. What is needed is a sort of new paradigm to view and value the local beliefs in the face of the so-called ‘official religions’ in Indonesia. This greater appreciation to the people of the local beliefs is in the line with the growing awareness of plurality of societies in this land. Efforts to recognise and understand the essence and values in the system of the local belief are of great importance. The author tries to explore how the doctrines of the belief <em>Sunda Wiwitan</em> develop by starting to browse the historical aspect of <em>Manusia Sunda</em> (‘Sundanese human being’) within its religious context and the other related elements in this system of belief. What is most important for the adherents of <em>Sunda Wiwitan</em> is not so much the frequence of praying to or worshiping God as the effort of every individual to maintain the attitude and deeds as a human being that keep the harmony of relation with the other human beings, the surrounding nature with all its contents, and God.

scholarly journals KUALITAS MANUSIA DALAM PANDANGAN AL-QUR’AN

2017 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Muhammad Thaib Muhammad
Keyword(s):  
Human Being ◽  
Human Beings ◽  
The People ◽  
The Family ◽  
The Creation ◽  
Human Quality ◽  
The Universe ◽  
Holy Book

Al-Quran is a holy book revealed to humans the prophet Muhammad through the Prophet in which there is a self-contained information about the nature and purpose of creation of the universe, and include information on the quality of man in the sight of Allah. To capture the moral messages needed wholeness of understanding, because the Qur'an It is a unity among the topics of discussion have a correlation to the topic of discussion as well. Among the important topics that revealed the Qur'an is the human quality. Human quality in view of the Koran which the author reveals here is the quality of man as a creature theoformis having a great in him, which is awarded sense to distinguish between good and bad, that led him to the highest quality as a human devoted to his Maker. In the case of the creation of human beings is not the act of God in vain. But the goal is to be a human being as a khalifa on earth. The role of the caliphate is not limited to the leaders of the community, but contains a meaning to every human being, how he set himself, the family, society and the people. Human role as a leader will be held accountable in accordance with its potential. The use of the potential that should be in accordance with the method and manner inform Allah through the Koran and sunnah of prophet.

The Place of Traditional Artists in the Preservation of Nigerian Art

2018 ◽  
pp. 75-88
Author(s):  
Victoria N Osuagwu
Keyword(s):  
Belief Systems ◽  
Sacred Grove ◽  
Art World ◽  
Human Beings ◽  
Open Spaces ◽  
Economic Resource ◽  
The People ◽  
Traditional Artists ◽  
Global Art ◽  
Source Of Information

Human beings have always left signs of their activities behind them. These signs take both tangible and intangible forms, including buildings, sites, sculptural works, antiquities, rock art paintings, belief systems, and traditions. The people of this millennium have recognized the remains of our fore-bears namely archaeological, architectural monuments, sites, and cultural works as an integral part of the cultural heritage of all humanity. They also recognized the fact that heritage is an invaluable source of information about the lives and activities of human beings and their artistic and technical capabilities over the centuries. The Nigerian Ancient Art Tradition which spans eight thousand years is a product of diverse artists from Dufuna, Nok, Igbo-Ukwu, Ife, Owo, Benin, Tada, etc. Also remarkable are the sculptural works created by late Susanne Wenger (an Austrian) and her New Sacred Art Movement in Osun-Osogbo Sacred Grove, which gave meaning to open spaces within the grove. This paper examines the role played by these artworks to project Nigeria to the global art world. The benefits to Nigeria and the global art traditions and recommendations on how to revive this dwindling economic resource will also be examined. The approach used was to study the artworks produced by some of these artists. Some of the findings were that the works were carefully done with suitable materials that have withstood climate change.

Conceptions of Trust in the Qur'an

2011 ◽  
Vol 13 (2) ◽  
pp. 56-85 ◽  
Author(s):  
Nora S. Eggen
Keyword(s):  
Social Trust ◽  
Social Ethics ◽  
Religious Discourse ◽  
Human Being ◽  
Human Beings ◽  
Normative Claim ◽  
Trust Relationship ◽  
Trust Relationships ◽  
The Absolute ◽  
The Guardian

In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.

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