scholarly journals Menelaah Makna Kebebasan Individual Berhadapan dengan Protokol Kesehatan Covid 19

2021 ◽  
Vol 3 (2) ◽  
pp. 159-172
Author(s):  
Antonis Baju Nujartanto

One of the recommended solutions to reduce the spread of the Covid-19 outbreak is the implementation of health protocols, such as washing hands, wearing masks, maintaining social distance, staying away from crowds, and reducing mobility. However, the implementation of health protocols has raised philosophical questions on the meaning of personal freedom. Do health protocols limit or even hinder a person's freedom? This paper aims to look at the meaning of personal freedom in dealing with health protocols during the Covid-19 pandemic. Based on literature studies, the author tries to redefine individual freedom in the context of dealing with a pandemic. Personal freedom is placed in the context of the spirit and efforts to tackle the problems of this pandemic together.

2015 ◽  
Vol 42 (1) ◽  
pp. 64-85 ◽  
Author(s):  
Frederick H. White

For an entire generation of Soviet youth, Tarzan was a provocative symbol of individualism and personal freedom. Previous scholarship has included Tarzan within the larger counterculture movement of the thaw period (1953–64), but has not specifically examined how this occurred. Joseph S. Nye has coined the term soft power to describe the ability to attract and to co-opt rather than to force another nation into accepting your ideals. Within this rubric, Tarzan’s presence in the Soviet Union was simultaneously entertaining and provocative. As literary fare in the 1920s, Tarzan represented an escape from war and revolution and was sanctioned as acceptable reading for Soviet youths. The celluloid Tarzan also represented an escape, but this time from the repressive Stalinist regime and the hardships of post-WWII Soviet society. Raised on both the books and films, a new generation of Soviet youth longed for the individual freedom that Tarzan came to represent. Tarzan’s impact in the Soviet Union is one example of western cultural infiltration that contributed to the idealization of American individualism over the Soviet collective within the Soviet Union.


2009 ◽  
Vol 55 (3) ◽  
pp. 280-285
Author(s):  
Roger Dehem

When involved in politics, the economist ought to make his value judgments explicit. Besides efficiency, personal freedom is often at issue in policy prescriptions. Except for some strong advocates of individual freedom, like Bastiat, Hayek and Friedman, economists have too often had an indifferent attitude towards it. This benign neglect may be dangerous when a minority of ideologically committed citizens is attempting to impose its will on the majority by persuasion. This is consonant with J.J. Rousseau's conception of liberty, which is at odds with the one unconsciously held by the majority of citizens who assume personal self-determination.


2021 ◽  
Vol 8 (2) ◽  
pp. 1
Author(s):  
Albrecht Classen

Medieval literature has deeply shaped modern literature through many different channels. Sometimes entire works were translated or paraphrased into modern languages, sometimes medieval motifs, themes, figures, or concepts impacted modern texts. This article examines one remarkable example, Werner Bergengruen’s highly popular novella “Die drei Falken” (1928) the source of inspiration of which was loosely Boccaccio’s story told on Day V, no. 9 in his Decameron (ca. 1350). Throughout time, the falcon has regularly symbolized courtly love, nobility, and the desire for individual freedom. After a discussion of Boccaccio’s text and a selection of medieval examples where the same motive appears, this article examines how Bergengruen transformed the symbol of the falcon into an expression of human nobility and deeply felt desire for personal freedom.


2016 ◽  
Vol 8 (1) ◽  
pp. 31-60
Author(s):  
Muhammad Aji Nugroho

Masyarakat majemuk bagian dari sunnatullah, yang memberikan sumbangan besar bagi munculnya ketegangan, konflik dan krisis sosial, sehingga tuntutan reformasi sistem pendidikan Islam yang terkesan sebagai alat indoktrinasi yang anti realitas multikultural perlu dilakukan agar mampu menciptakan tatanan kehidupan masyarakat yang damai, harmonis, menjunjung tinggi nilai kemanusiaan, dan mampu beradaptasi dengan berbagai golongan yang berbeda namun tetap tidak terlepas dari akar budaya, agama, jati dirinya, dalam masyarakat yang plural sebagai insān kamīl (manusia paripurna). Pendidikan Islam berwawasan multikultural hadir bertujuan untuk: 1) menghapus prasangka “prejudice”, dan sekaligus untuk melatih dan membangun karakter siswa agar mampu bersikap demokratis, humanis dan pluralis; 2) membangun pemahaman keberagaman siswa yang inklusif sehingga mampu mengeliminir jarak sosial antar peserta didik yang berbeda agama guna terciptanya persaudaraan sejati; 3) mengajarkan bagaimana cara hidup ditengah pluralisme bangsanya; 4) memberikan perlindungan dari diskriminasi; 5) mengakui dan meng-akomodasi kebebasan individu kelompok minoritas, seperti berbicara, berkelompok, menjalankan agama dan sebagainya yang berakar dari nilai-nilai kebebasan, kesetaraan dan demokrasi, sehingga hak-hak kultural minoritas dapat terakomodasi dengan baik, yang berarti bahwa setiap peserta didik mempunyai hak untuk masuk dalam budaya tertentu, ikut dibentuk dan membentuk budaya itu. Plural society is a part of sunnatullah, which contributed greatly to the emergence of tension, conflict and social crisis, so that the demands for reform Islamic education system that impressed as a indoctrination of anti realities of multicultural needs to be done on creating a social order that is peaceful, harmonious, uphold humanity, and able to adapt to different groups but still cannot be separated from the roots of culture, religion, identity, in pluralistic society as insān kamīl. Islamic Education aims to present a multicultural conception: 1) remove the prejudice, and to train and build the character of students to be able to be democratic, humanist and pluralist; 2) build understanding of the diversity of students' inclusive to eliminate the social distance between learners of different religions to create true brotherhood; 3 ) teaches how to live amid pluralism nation; 4) providing protection from discrimination; 5) recognizes accommodation individual freedom of minority groups, such as talking, group, practice religion and so on are rooted in the values of freedom, equality and democracy, so cultural rights of minorities can be accommodated properly, which means that every student has the right to enter into a particular culture, are formed and participate in shaping the culture.


Author(s):  
Paweł Sobczak

The limiting of personal freedom in interwar Italy resulted directly from the fascist approach to the state-individual relationship. The idea of leaving the citizens the broadest individual freedom, and limiting state law activities to the minimum was completely alien to fascist ideologies. The goal of the article was to consider how the problem of freedom in a fascist state was treated by right-wing supporters of that ideology in Poland. For the analysis, I use, e.g. the journalism of W. Jabłonkowski (Amica Italia), R. Rybarski (articles published in Myśl Narodowa), A. Łaszowski (Analiza łez krokodylich), K. Zbyszewski (a column series Ryżową szczotką), A. Nowaczyński (Sempre avanti), J. Waldorff (Sztuka pod dyktaturą), and F. Goetel (Pod znakiem faszyzmu). As the interpretative context, I also used the poetry of A.M. Swinarski, and a play by Nowaczyński entitled Cezar i człowiek.


2014 ◽  
Vol 45 (2) ◽  
pp. 127-134 ◽  
Author(s):  
Leigh Wilton ◽  
Diana T. Sanchez ◽  
Lisa Giamo

Biracial individuals threaten the distinctiveness of racial groups because they have mixed-race ancestry, but recent findings suggest that exposure to biracial-labeled, racially ambiguous faces may positively influence intergroup perception by reducing essentialist thinking among Whites ( Young, Sanchez, & Wilton, 2013 ). However, biracial exposure may not lead to positive intergroup perceptions for Whites who are highly racially identified and thus motivated to preserve the social distance between racial groups. We exposed Whites to racially ambiguous Asian/White biracial faces and measured the perceived similarity between Asians and Whites. We found that exposure to racially ambiguous, biracial-labeled targets may improve perceptions of intergroup similarity, but only for Whites who are less racially identified. Results are discussed in terms of motivated intergroup perception.


2014 ◽  
Vol 45 (3) ◽  
pp. 223-231 ◽  
Author(s):  
Iris L. Žeželj ◽  
Biljana R. Jokić

Eyal, Liberman, and Trope (2008) established that people judged moral transgressions more harshly and virtuous acts more positively when the acts were psychologically distant than close. In a series of conceptual and direct replications, Gong and Medin (2012) came to the opposite conclusion. Attempting to resolve these inconsistencies, we conducted four high-powered replication studies in which we varied temporal distance (Studies 1 and 3), social distance (Study 2) or construal level (Study 4), and registered their impact on moral judgment. We found no systematic effect of temporal distance, the effect of social distance consistent with Eyal et al., and the reversed effect of direct construal level manipulation, consistent with Gong and Medin. Possible explanations for the incompatible results are discussed.


1971 ◽  
Author(s):  
Sandra Koslin ◽  
Bertram Koslin ◽  
Richard Paragament ◽  
Henry Bird

Sign in / Sign up

Export Citation Format

Share Document