scholarly journals حضور اکرمﷺ بطور پیمبرِ امن و سلامتی

rahatulquloob ◽  
2018 ◽  
pp. 02-25
Author(s):  
Prof. Dr. Hafiz Muhammad Saadullah
Keyword(s):  
The Other ◽  
Human Beings ◽  
The People ◽  
Sense Of Security ◽  
Peace And Security ◽  
Good Will ◽  
State Of Mind ◽  
The Absolute

Peace can be defined as a state of mind of individuals and groups where everyone lives without apprehension, discomfort or fear of the other. Justice gives birth to peace; when there is justice, there is a sense of security among people. A peacemaker is one who mitigates conflicts and nurtures good will and brings about a sustainable balance to the society. Indeed, Prophet Muhammad's life was an example of living the life of a peace maker.  The absolute character of Holy Prophetﷺ is impeccable in all characteristics and bestows an outright guidance in every step of life. It is an exemplary and pure fountain of love and mercy. His mercy is restricted not only to human beings but is also for animals and other creatures too. In this Paper will try to Discus about the character of Muhammadﷺ as Peace and Security maker, nothing is new, you have heard them time and again, but I am asking you to look at the deeper dimension embedded into these actions in creating peace for yourselves and the people who surround you. It is essentially expanding and sharing with you what Rahmatul Aalameen, a mercy to a mankind means.

scholarly journals Theorizing Research Ethics for the Study of Psychological Phenomena from Within Relational Everyday Life

Human Arenas ◽  
2019 ◽  
Vol 2 (4) ◽  
pp. 405-415 ◽  
Author(s):  
Jaakko Hilppö ◽  
Niklas Alexander Chimirri ◽  
Antti Rajala
Keyword(s):  
Research Ethics ◽  
Special Section ◽  
The Other ◽  
Human Beings ◽  
Psychological Phenomena ◽  
The People ◽  
Current Psychological ◽  
The Relationship ◽  
Theoretical Foundations ◽  
Common World

Abstract How to investigate psychologically relevant phenomena in the most ethical ways possible is an enduring question for researchers not only in psychology but also in adjacent fields that study human subjectivity. Once acknowledging that both researchers and the people whose lives they want to study are human beings acting in a common world, also inhabited by non-human beings, the relationship between researchers and participants touches upon fundamental questions not only about what it means to do research together, but also what it means to conduct life in this world together. This implies that questions regarding what counts as ethical conduct need to be accentuated and also profoundly re-drawn given the encompassing complexity of these relations. In this article, we will shortly review the theoretical foundations and associated problematics of the dominant view of the researcher-researched relationship in current psychological (and other) research ethics. We then present and discuss what we mean by a relational ethical position from within practice and for practice. We will also shortly introduce how the other contributions to this special section advance the theoretical debates on research ethics.

scholarly journals Spór o socjobiologię klasyczną

2003 ◽  
Vol 1 (1) ◽  
pp. 223-230
Author(s):  
Zbigniew Łepko
Keyword(s):  
The Other ◽  
Study Group ◽  
Left Wing ◽  
Human Beings ◽  
The People ◽  
New Synthesis ◽  
Living Organisms

“Sociobiology: New Synthesis” is a book written by W. O. Wilson, which in 1975 started the famous dispute about sociobiology. The dispute is the contemporary version of the old one about the nature of man. The issue concerns the factor, which determines the behaviors of living organisms, especially human beings. There were two groups who took part in that dispute. On one side, there were sociobiologists under the leadership of Wilson. On the other, there were left-wing scientists and students connected with the Sociobiology Study Group of Science for the People. In the first stage, the dispute was very intense and political, however, it soon became more content-related. The dispute is not over yet. Both sides agreed for a ceasefire, but they are ready to open it at any time.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals A Comparison and Evaluation of the Views and Arguments of Commentators and Scholars About the Quality of Torment of Metamorphosis

2021 ◽  
Vol 8 (3) ◽  
pp. 230
Author(s):  
Abdullah Mir Ahmadi ◽  
Hossein Turkman ◽  
Parvaneh Naqdalian
Keyword(s):  
Content Analysis ◽  
The Other ◽  
Human Beings ◽  
Accurate Approximation ◽  
Special Group ◽  
The People

The torment of metamorphosis is one of the traditions of divine correction that afflicts a person or special group following religious and moral deviations. Such a tradition is reported in the verses of the Qur'an in two ways: One of them is apparent metamorphosis that belonged to the people of Israel Who suffered it for disobeying the ban on fishing and using trickery. And the other is spiritual metamorphosis that is general and not belong to a particular nation and all human beings are suffered to it. Many verses with different words have reminded of the second type of torment. There is disagreement among the commentators of Sunni and the Shiite about the formal metamorphosis of the children of Israel. This difference has led to three views among them with different arguments. The Wise Men, especially the followers of Sadra's wisdom, while adhering to the appearances of verses and hadiths, based on the theory of divine metempsychosis and the type of types, it provides a more accurate approximation that includes external and internal metamorphosis. These views are based on the sequence of the bodies of the population and attention to the middle type and the lower genius. In this research, by means of content analysis. We will examine and evaluate the views and reasons of commentators and scholars about the quality and types of metamorphosis.

Pragmatics of intercultural communication

2010 ◽  
Vol 1 (1) ◽  
pp. 138-154 ◽  
Author(s):  
Dominique Bouchet
Keyword(s):  
Intercultural Communication ◽  
Interpersonal Communication ◽  
The Other ◽  
Mutual Understanding ◽  
Human Beings ◽  
Cultural Backgrounds ◽  
Cultural Elements ◽  
The Social ◽  
State Of Mind ◽  
Globalized World

This article explains why intercultural communication always should be studied in context and how even though misunderstanding is normally at stake in intercultural communication, one can argue that the promotion of mutual understanding actually is of mutual interest for all of humanity. Studying in context means paying attention to circumstances around the uses of signs as well as to the roles and moods of the users of signs. Promoting mutual understanding means avoiding a state of mind that implies the depreciation of the other. To be intercultural, a communication must not be infected by prejudices. Any real attempt at intercultural communication is a paradoxical procedure. It supposes that human beings who engage in it at one and the same time recognize the stranger as similar and as different. Also, it can lead to acceptance of the other and a better understanding of what communication is about as well as to rejection and obscurantism. In this paper, I argue that even though people always relate in various ways to common and different cultural backgrounds, they still have to relate to common issues that govern their ways, and that focusing on those common issues and studying the various communicative contexts and contents help promoting mutual understanding, as these activities highlight the implicit role of the value of respect in all interpersonal communication. Human beings cannot avoid evaluating situations, contexts, relations, peoples and cultures. How can we establish that mutual respect and open-mindedness are better than disdain and dogmatism? Well, precisely by affirming that human relations commonly build on the inevitability of communicating and contrasting values and norms. Meaning in interaction permanently transforms cultural elements and patterns into something new. Intercultural communication becomes more respectable when it acknowledges the variety of ways humans interact meaningfully and the plurality of their logic of (inter-)action. It is good and reasonable to value understanding because this variety and this pluralism always have kept the social alive and more than ever in our modern globalized world contribute to the creativity and interactivity of modern life. The interest of pragmatics in user attitudes, its focus on practical rather than on alethic modalities, can contribute to a more nuanced approach to intercultural communication, where the different elements of meaning in interaction can be studied in various bundles rather than in a single strand.

scholarly journals TANTANGAN DAKWAH DALAM MEDIA TEKNOLOGI KOMUNIKASI DI ERA GLOBALISASI

2019 ◽  
Vol 38 (1) ◽  
pp. 143
Author(s):  
Rais Ribha Rifqi Hakim
Keyword(s):  
Information Age ◽  
The Other ◽  
Human Beings ◽  
Television Programs ◽  
National Network ◽  
Other Hand ◽  
The People ◽  
The World ◽  
The Media ◽  
And Behavior

<pre><em>The development of information technology has kemjauan very rapidly. The advancement has led mankind easier to relate to one another. Various information and events happening parts of the world with rapidly can be known by human beings on other continents. The era of globalization characterized by the rapid advancement of communication technology is also called information age. The world community, including Muslims today can enjoy television programs with a variety of impressions. The television broadcasts emanating not only from a national network, but also can follow the international network thanks to the satellite which is connected with the parabola in people's homes. Communication on one side convey information to others for ideas or ideas to others either use or not use the media while the media on the other hand want to change the mindset and behavior of the people. </em><em>Same with da'wah, Communication is the process of conveying information to others about ideas or ideas to other people both using the media and not using media while on the other hand they want to change people's mindsets and behavior. The function of da'wah and communication are also the same, namely to change someone with a specific purpose. The purpose of da'wah is to convey information and seek information to mad'u so that the material to be conveyed can be understood so that communication can be achieved. The da'i to mad’u's da'wah process is expected to have a psychological influence in improving Islamic teachings. However, the challenge of preaching in the information era has become more complex. With this required expertise in conveying his da'wah for the success of da'wah, including various treatments that are more profound and efficient.</em><em></em></pre><p> </p><p align="center">****</p><em>Perkembangan teknologi informasi mengalami kemajuan sangat pesat. Kemajuan tersebut telah mengantarkan umat manusia semakin mudah untuk berhubungan satu dengan lainnya. Berbagai infomasi dan peristiwa yang terjadi dibelahan dunia dengan secara cepat dapat diketahui oleh manusia pada benua yang lain. Era globalisasi yang ditandai oleh semakin majunya teknologi komunikasi juga disebut dengan era informasi. Masyarakat dunia termasuk umat Islam dewasa ini dapat menikmati acara televisi dengan berbagai tayangan. Siaran televisi tersebut bukan hanya terpancar dari jaringan yang bersifat nasional, tetapi juga dapat mengikuti jaringan internasional berkat adanya satelit yang dihubungkan dengan adanya parabola di rumah-rumah penduduk. Sama dengan dakwah, Komunikasi adalah proses menyampaikan informasi kepada orang lain terhadap gagasan atau ide kepada orang lain baik menggunakan media maupun tidak menggunakan media sedangkan disisi lain ingin mengubah pola pikir dan tingkah laku masyarakat. Fungsi dakwah dan komunikasi juga sama, yaitu untuk merubah seseorang dengan tujuan tertentu. Tujuan dakwah adalah untuk menyampaikan informasi dan mencari informasi kepada mad’u agar materi yang ingin disampaikan dapat dimengerti sehingga komunikasi yang dilaksanakan dapat tercapai. Proses dakwah yang dilakukan oleh da’i kepada mad’u diharapkan mempunyai pengaruh psikologis dalam meningkatkan ajaran Islam. Namun, tantangan berdakwah di era informasi menjadi lebih komplek. Dengan ini dibutuhkan kepiawaian da’i dalam menyampaikan dakwahnya demi keberhasilan dakwah, termasuk berbagai perlakuan yang lebih mendalam dan berdayaguna.</em>

Sobre o Caráter Absoluto ou Relativo da Noção de Bem em sua Conexão com as Noções de Forma e Matéria

2021 ◽  
Vol 77 (1) ◽  
pp. 143-162
Author(s):  
Luís Filipe Bellintani Ribeiro
Keyword(s):  
Point Of View ◽  
The Other ◽  
Final Cause ◽  
Substantive Content ◽  
Absolute Sense ◽  
Ulterior Motive ◽  
Efficient Cause ◽  
Good Will ◽  
The Absolute ◽  
Living Being

In ethics, the good is the final cause of every action. All other causes are what they are relatively to the final cause, but the final cause is not relative to something else, except as means and efficient cause of an ulterior motive, whereby the supreme end, whose possession brings happiness, is the absolute in ethics. In physics, the same thing: the living being tends to the fullness of its eidos (form) and all matter is moved towards that end. But the notion of happiness is a kind of empty truism (everyone wants to be happy) and the correspondent good will also remain empty until determined by relation to some substantive content, and in that determination we will fatally see the polyphony and the antilogy break out. In the realm of nature, as long as the good is thought from a philosophy of form and as what is useful and advantageous, that strengthens, brings health and preserves life, we will then have a total relativization of its absolute sense, because one form needs to snatch the matter from the other to survive, and the good of one, therefore, will be the evil of another. How to determine the good from the point of view of a philosophy of matter?

Levinas’s Humanism and Anthropocentrism

2018 ◽  
pp. 708-730
Author(s):  
Peter Atterton
Keyword(s):  
The Other ◽  
Moral Consideration ◽  
Human Beings ◽  
Naturalistic Approach ◽  
Nonhuman Animals ◽  
The Face ◽  
The Absolute

This article attempts to broaden the scope of Levinas’s ethics beyond the narrow anthropocentric limits that Levinas himself set for it. It adopts a highly naturalistic approach that relies essentially on the Darwinian view that there is no single, definitive line between humans and animals. It argues that the logic of Levinas’s own arguments concerning the absolute alterity of the Other should have led him to construe the requirements for moral consideration more broadly to include not just human beings but certain nonhuman animals. The argument is not intended to apply to all animals, but only to those that have the capacity to suffer and to express that suffering by way of what Levinas calls “the face.”

scholarly journals PEMBUATAN MINUMAL HERBAL “TEH SECANG” UNTUK MENINGKATKAN KESEHATAN DAN PEREKONOMIAN MASYARAKAT DESA TANJUNG TAMBAKREJO BOJONEGORO

2021 ◽  
Vol 1 (1) ◽  
pp. 25-34
Author(s):  
Ari Abi Aufa
Keyword(s):  
Social Service ◽  
Social Life ◽  
Local Community ◽  
Human Life ◽  
Basic Needs ◽  
The Other ◽  
Human Beings ◽  
The People ◽  
The Impact ◽  
The Village

Covid 19 has changed various orders in social life. Human beings, who are actually social creatures, are prevented from interacting each other, which results in obstructing efforts to fulfill the basic needs of human life. People must adjust the way they interact with each other to avoid the possibility of contracting Covid 19. But on the other hand, people still have to work to make ends meet for themselves and their families. The community of Tanjung Tambakrejo Bojonegoro village cannot be separated from the impact of Covid 19. This social service uses the ABCD method, which is service that focuses on the use of assets owned by the village to improve their lives. The existing assets in these areas are sometimes neglected and not fully utilized by the local community due to their ignorance. Therefore, this method is taken to reintroduce existing assets in the community so that they can be used to improve their lives. Based on the survey conducted, it was found that various vegetable assets have not been maximally utilized, one of which is Caesalpinnia sappan L. Through various research conducted, it turns out that Caesalpinnia sappan L can be used as a warm drink that is both delicious and healthy. Based on this, the people of Tanjung village were then taught how to make herbal drink made from Caesalpinnia sappan L, and how to sel it online to improve their health and also their economy.    

scholarly journals Epistemologi Tindakan Muhammad Iqbal

2015 ◽  
Vol 5 (1) ◽  
pp. 80
Author(s):  
Suhermanto Ja’far
Keyword(s):  
Human Existence ◽  
The Other ◽  
Human Beings ◽  
Existence Of God ◽  
The Real ◽  
Real Existence ◽  
Starting Point ◽  
Man And Nature ◽  
The Absolute ◽  
The Universe

<p>This paper highlights Iqbal’s epistemology which focuses on the question of metaphysic and ontology. To understand the absolute being, Iqbal starts from intuition about human beings’ ego engaged at reality of the absolute ego. Intuition can reveal the absolute reality or the real super ego. The real existence of reality is spiritual. The true reality, according to Iqbal, refers to the existence of God, man and nature. However, the real existence of reality is a manifestation of the absolute reality. It is an absolute being or an absolute ego. Intuition about self itself brings man to the intuition of ultimo reality. Iqbal’s epistemology of self (ego) is essentially talking about the philosophy of the human that focuses on self or ego. Self or ego is the starting point for Iqbal to relate between God and nature. Life in the universe, according to Iqbal, is a series of actions. All of these are for the benefit of mankind as a co-creator through the meaningful action. The meaningful action is a foundation of human existence in manifesting himself. Iqbal formulates this meaningful action as a manifestation of the way the human utilizes to face with the reality of the other. To Iqbal, meaningful action is charged with the ontological-religious content which emphasizes the fundamental spiritual aspect of Islam with the term ‘<em>amal</em> (noble conduct). To him, meaningful action will be always imprinted in people’s lives and only the meaningful action alone that can help people prepare themselves to face the destruction of their bodies.</p>

Sign in / Sign up

Export Citation Format

Share Document