scholarly journals Psychoemotional impact of moral-religious education in the family, school and Church

2021 ◽  
pp. 159-163
Author(s):  
Aurelia Cojocaru ◽  
◽  
Rodion Brasoveanu ◽  

The human person is not a static being, he must be understood as a dynamic being, in constant development. Its continuous evolution concerns both the psychological structure (intelligence, character, emotion) and biological infrastructure (or body) and the social superstructure (or society). From an objective angle, the being is as far as the body is seen. From the point of view of the soul, however, the being never stops at the frontier of the body. It is not only us, but also the family in which we were born, the marriage we have established, the profession we have, the class and the nation we belong to, etc. The present paper aims at the development of the personality from the perspective of the family, the school and the Church, as fundamental factors of education. The importance of such a topic lies in the practical approach by researching the current phenomenon of education in terms of the factors mentioned. The interest for this topic was born from the interdisciplinary psychological and theological approach. The two fields of research have in common the issue of the human being, one emphasizing its social role, the other emphasizing its spiritual dimension.

2021 ◽  
Author(s):  
Adolpina

Abstract:In today’s world, it can be described how the social role in the era globalozation is very influential in the social changes that occur to many people, both positive and negative and negative. It cannot be denied that the development of social media at this time has a very bad impact on life both in the family, community, and in the church, for ecample, infidelity for married couples. With a lack of communication so that it can lead to a lack of hospitality for everyone, including in housegold relationships, especially for married couples of different church denominations.


2019 ◽  
Vol 19 (2) ◽  
pp. 1-14
Author(s):  
Natalis Sukma Permana

Parents totally have crucial role on growing up the character education in family life. From parents, the children learn the way of respecting others, loving to the diversity, respecting differences in point of view and being humble. The Catholic family is a “ecclesia domestica” (family church), the smallest part of the church. Therefore, it is not only a place of the growth and development of the Catholic faith, but also a place of strengthening the values ​​of love according to Jesus ways the eternal Teacher. Character education grows in a family life. From and within the family environment, children learn ethical values, manners, and things that are not desirable in the social environment. Along the times, the challenges of families in educating children increasingly grave. The technology advances have disrupted many dimensions of life, including the warmth in a family life.


2018 ◽  
Vol 4 (01) ◽  
pp. 13
Author(s):  
Hasbullah Hasbullah

Abstract. Educational environment is needed in the education process, because the educational environment serves to support the process of teaching and learning, a comfortable environment and support for the implementation of an education is needed. The environment is distinguished into the biological environment, the non-living natural environment, the artificial environment and the social environment. Education is one of the first obligations for parents. In Islam, the person most responsible for the education of the child is the parent. The family is the "smallest people" who have leaders and members, has a division of work and work, and the rights and obligations of each member. The best exemplary education for children is if both parents are able to connect their child with the example of Rasûlullâh SAW, as uswah of all mankind. A positive school environment is a school environment that provides facilities and motivation for religious education. Keywords. Environment, Education   Abstrak. Lingkungan pendidikan sangat dibutuhkan dalam proses pendidikan, sebab lingkungan pendidikan berfungsi menunjang terjadinya proses belajar mengajar, lingkungan yang nyaman dan mendukung bagi terselenggaranya suatu pendidikan sangat dibutuhkan. Lingkungan dibedakan menjadi lingkungan alam hayati, lingkungan alam non-hayati, lingkungan buatan dan lingkungan sosial. Pendidikan merupakan salah satu kewajiban pertama bagi orang tua. Dalam Islam, orang yang paling bertanggung jawab dalam pendidikan anak adalah orang tua. Keluarga adalah “umat terkecil” yang memiliki pimpinan dan anggota, mempunyai pembagian tugas dan kerja, serta hak dan kewajiban bagi masing-masing anggotanya. Pendidikan keteladanan terbaik bagi anak, ialah jika kedua orang tua mampu menghubungkan anaknya dengan keteladanan Rasûlullâh SAW, sebagai uswah seluruh umat manusia. Lingkungan sekolah yang positif yaitu lingkungan sekolah yang memberikan fasilitas dan motivasi untuk berlangsungnya pendidikan agama. Kata Kunci. Lingkungan, Pendidikan Daftar Pustaka Ahmadi, Abu dan Nur Uhbiyati. 2001. Ilmu Pendidikan. Jakarta: Rineka Cipta. Badudu, Js. 1996. Kamus Umum Bahas Indonesia. Jakarta: Pustaka Sinar Harapan. Juhji. 2015. “Telaah Komparasi Konsep Pembelajaran Menurut Imam Al-Zarnuji dan Imam Al-Ghozali”. Tarbawi. 1(02): 17-26 Juli - Desember 2015. Terdapat dalam http://jurnal.uinbanten.ac.id/index.php/tarbawi/article/view/257/254 Nata, Abudin. 2010. Sejarah Pendidikan Islam. Jakarta: Raja Grafindo Persada. Nizar, Samsul dan Zainal Efendi Hasibuan. 2011. Hadist Tarbawi. Jakarta: Kalam Mulia. Purwanto, Ngalim. 1996. Psikologi Pendidikan. Bandung: Remaja Rosda Karya. Ramayulis. 2008. Ilmu Pendidikan Islam. Jakarta: Kalam Mulia. Soejono, Ag. tt. Pendahuluan Pendidikan Umum. Bandung: CV. Ilmu. Suwarno. 1982. Pengantar Umum Pendidikan. Jakarta: Aksara Baru. Tafsir, Ahmad. 2000. Ilmu Pendidikan dalam Perspektif Islam. Bandung: Remaja Rosda Karya. Tafsir, Ahmad. 2003. Metodologi Pengajaran Agama Islam. Bandung: Rosdakarya. Uhbiyati, Nur. 1997. Ilmu Pendidikan Islam. Bandung: Pustaka Setia.


2014 ◽  
Vol 2 (3) ◽  
Author(s):  
Redacción CEIICH

<p class="p1">The third number of <span class="s1"><strong>INTER</strong></span><span class="s2"><strong>disciplina </strong></span>underscores this generic reference of <em>Bodies </em>as an approach to a key issue in the understanding of social reality from a humanistic perspective, and to understand, from the social point of view, the contributions of the research in philosophy of the body, cultural history of the anatomy, as well as the approximations queer, feminist theories and the psychoanalytical, and literary studies.</p>


Author(s):  
Floris Bernard ◽  
Kristoffel Demoen

This chapter gives an overview of how Byzantines conceptualized “poetry.” It argues that from the Byzantine point of view, poetry only differs from prose in a very formal way, namely that it is written in verse. Both prose and poetry belonged to the category of logoi, the only label that was very frequently used, in contrast to the term “poetry,” which was reserved for the ancient poetry studied at schools. Many authors considered (and exploited) the difference between their own prose texts and poems as a primarily formal one. Nevertheless, poetry did have some functions that set it apart from prose, even if these features are for us less expected. The quality of “bound speech” gained a spiritual dimension, since verse was seen as a restrained form of discourse, also from a moral point of view. Finally, the chapter gives a brief overview of the social contexts for which (learned) poetry was the medium of choice: as an inscription, as paratext in a wide sense, as a piece of personal introspection, as invective, as summaries (often of a didactic nature), and as highly public ceremonial pieces.


2018 ◽  
Vol 23 (4) ◽  
pp. 744-762 ◽  
Author(s):  
Christian Nicholas Edwards ◽  
Robyn L Jones

The primary purpose of this article was to investigate the use and manifestation of humour within sports coaching. This was particularly in light of the social significance of humour as a critical component in cultural creation and negotiation. Data were gathered from a 10-month ethnographic study that tracked the players and coaches of Senghenydd City Football Club (a pseudonym) over the course of a full season. Precise methods of data collection included participant observation, reflective personal field notes, and ethnographic film. The results demonstrated the dominating presence of both ‘inclusionary putdowns’ and ‘disciplinary humour’, particularly in relation to how they contributed to the production and maintenance of the social order. Finally, a reflective conclusion discusses the temporal nature of the collective understanding evident among the group at Senghenydd, and its effect on the humour evident. In doing so, the work contributes to the body of knowledge regarding the social role of humour within sports coaching.


2009 ◽  
Vol 17 (6) ◽  
pp. 961-967 ◽  
Author(s):  
Marta Regina Cezar-Vaz ◽  
Jorgana Fernanda de Souza Soares ◽  
Paula Pereira de Figueiredo ◽  
Eliana Pinho de Azambuja ◽  
Cynthia Fontella Sant'Anna ◽  
...  

This analytical and qualitative study aimed to identify how workers in the Family Health Strategy perceive the risks they are exposed to at work. Thematic analysis and the reference framework of the work process were used to examine the contents of interviews with 48 subjects (community health agents, nurses, nursing auxiliaries and physicians). The workers noticed the following risks: physical and moral violence, typical work accident, emotional exhaustion, lack of problem-solving ability and occupational disease. The results predominantly show the connection with the object / subject of the work and the social environmental characteristics of the related communities. The study adds to the body of knowledge and can systemize collective and individual technological processes for occupational health risk management in primary health care.


2020 ◽  
Vol 11 (2) ◽  
pp. 153-161
Author(s):  
Khurin In'Ratnasari ◽  
Yovita Dyah Permatasari ◽  
Mar’atus Sholihah

Islamic religious education is very important for shaping character, especially in social society. In today's era, students tend not to care about society, therefore forming a good character is very important, especially in the social community in Islamic religious education itself, it teaches us that we are required to have good character as taught by the Prophet Muhammad; Allah SWT said, which means "and indeed you (Muhammad) have a noble character". Because of this, it can be concluded that the Prophet Muhammad, was sent to earth to improve the character of all human beings. Thus, the character of education from an Islamic point of view is needed, especially in Islamic educational institutions. So, from various problems related to morals which are ideally able to realize character education, especially in social society in an Islamic perspective in the form of mutual care. courtesy to parents. sense of responsibility and care for fellow human beings.


2018 ◽  
Vol 15 (1) ◽  
pp. 18 ◽  
Author(s):  
Yuri Andrea Arango-Bernal

Objetivo: analizar los significados que construyen las madres de personas en condición de hemofilia, sobre ser portadoras de la enfermedad. Materiales y Métodos: Estudio cualitativo con enfoque del interaccionismo simbólico que, a través de una etnografía particularista y el uso de entrevistas semiestructuradas, observaciones y revisión documental, rescató el punto de vista de 17 madres pertenecientes a la Liga Antioqueña de Hemofílicos que participaron de manera voluntaria y residen en diferentes municipios del departamento de Antioquia. Resultados: Las participantes se reconocen a sí mismas como seres potenciales, es decir, no sólo como trasmisoras o cuidadoras de la enfermedad de sus hijos, sino como sujetos cognoscentes de su realidad dispuestas a reflexionar sobre sus aprendizajes e incorporarlos a favor de la relación consigo mismas y con los demás. Los significados más relevantes son: empezar a vivir con hemofilia, asumir la enfermedad, la familia, el cuidado y la crianza, la relación con los servicios de salud, caminando con algo que no se puede desprender y darse cuenta. Conclusiones: La salud colectiva es la posibilidad de tener un acercamiento más comprensivo al proceso salud – enfermedad – atención de los colectivos humanos, tomando en cuenta las condiciones económicas, sociales y culturales en las que estos se inscriben. La pregunta por los significados de estas madres develó el tejido de lo individual y lo colectivo, como un asunto que trasciende el plano biológico de la enfermedad y da cuenta de la construcción social en la que confluyen prácticas, saberes, imaginarios y sentimientos.Palabras Clave: Cuidadores, enfermedad crónica, hemofilia A, madresSignifi cance of being a hemophilia carrierAbstractObjective: Analyzing the meanings that mothers of people with hemophilia, build about being carriers of the disease. Materials and methods: Study based on the qualitative method supported by the approach of symbolic interaction, which through a particularistic ethnography, and the use of semi-structured interviews, observations and document review, rescued the point of view of 17 mothers belonging to the Liga Antioqueña de Hemofílicos. They participated voluntarily and reside in different municipalities of Antioquia. Results: The participants recognize themselves as potential beings, that is, not only as disseminators or carers of the illness of their children, but as cognocentes subject of their reality willing to reflect on their learning and incorporate them in favor of the relationship with herself and others. The most important meanings are: start living with hemophilia, assuming the disease, the family, the care and upbringing, relationships with health services, walking with something that can not be detached and realize. Conclusions: Collective health is the ability to have a more comprehensive approach to process health - disease - care of human groups, taking into account the economic, social and cultural conditions in which they are registered. The question of the meaning of these mothers, unveiled the tissue of the individual and the collective, as a matter that transcends the biological level of the disease and accounts for the social construction that blends practices, knowledge, imaginary and feelings.Key Words: Hemophilia A, chronic disease, mothers, caregivers. Significado de ser portadora de hemofiliaResumo                                   Objetivo: Analisar os significados construídos pelas mães de pessoas com hemofilia, sobre ser portadores da doença. Materiais e Métodos: Estudo qualitativo com foco no interacionismo simbólico, que, através de uma etnografia individualista e o uso de entrevistas semi-estruturadas, observações e revisão documental, resgatou o ponto de vista de 17 mães pertencentes à Liga Antioquia de Hemófilos que participaram voluntariamente e residem em diferentes municípios do departamento de Antioquia. Resultados: Os participantes se reconhecem como seres potenciais, ou seja, não apenas como transmissores ou cuidadores da doença de seus filhos, mas como sujeitos cognitivos de sua realidade que estão dispostos a refletir sobre sua aprendizagem e a incorporá-los em favor do relacionamento com eles mesmos e com os outros. Os significados mais relevantes são: começar a viver com hemofilia, assumir a doença, família, cuidados e educação, relacionar-se com os serviços de saúde, caminhar com algo que você não pode separar e perceber. Conclusões: A saúde coletiva é a possibilidade de ter uma abordagem mais abrangente para o processo saúde-doença-cuidado de grupos humanos, levando em consideração as condições econômicas, sociais e culturais nas quais estão registradas. A questão dos significados dessas mães revela o tecido do indivíduo e o coletivo como um problema que transcende o plano biológico da doença e explica a construção social em que as práticas, o conhecimento, o imaginário e os sentimentos convergem.Palavras-Chave: Cuidadores, doenças crônicas, hemofilia A, mães  


2016 ◽  
Vol 5 (3) ◽  
pp. 210
Author(s):  
Miklos Hadas

Pierre Bourdieu’s Masculine Domination was published in English in 2001, three years after the appearance of the French version. In order to deconstruct in vivo the working of sociological paradigm-alchemy, a close reading of the Bourdieusian argument is offered. After summing up the main thesis of the book, Bourdieu’s statements will be intended to be questioned, according to which the school, the family, the state and the church would reproduce, in the long run, masculine domination. The paper will also seek to identify the methodological trick of the Bourdieusian vision on history, namely that, metaphorically speaking, he compares the streaming river to the riverside cliffs. It will be argued that when Bourdieu discusses ‘the constancy of habitus’, the ‘permanence in and through change’, or the ‘strength of the structure’, he extends his paradigm about the displacement of the social structure to the displacement of the men/women relationship. Hence, it will be suggested that, in opposition to Bourdieu’s thesis, masculine domination is not of universal validity but its structural weight and character have fundamentally changed in the long run, i.e. the masculine habitual centre gradually shifted from a social practice governed by the drives of physical violence to symbolic violence.


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