scholarly journals Dialectics of Ethics

2022 ◽  
Vol 21 ◽  
pp. 025-054
Author(s):  
Feriel Bouhafa

Philosophical and theological ethics in the Islamic tradition tend to be appraised on the basis of a unilateral perspective, which circumvents a moral rational approach to intuition. On this account, moral knowledge is expected to rest on intuitive judgments, which are universally accessible to human beings. Looking at moral ontology and epistemology in Arabic philosophy, I demonstrate that taking intuitionism as the only valid rational discourse to ethics needs to be challenged. In fact, Arabic philosophers do not subscribe to a realist view of the good and evil in relation to human actions, and rather admit a division between cosmic values in metaphysics and moral values in ethics. In so doing, they show how metaphysics ascribes a substantial view to good in existence and a negative theory to evil, while the science of ethics admits a teleological and relative view of the good. Overall, the falāsifa remain committed to Aristotle’s premise that ethics does not rely on abstraction and emphasized the role of experience too. But, they seem to be also attentive to the dialectical nature of Islamic jurisprudence in producing norms considering both principles of the law and its particular application. This is also clear in their epistemology of ethical judgments such as the maxim justice is good. While they ascribe a universal status to ethical maxims, they preclude from granting them an absolute status over the authority of norms construction. Instead, philosophers attribute a dialectical role to ethical maxims to guarantee both consensus over norms and the possibility to produce truthful opinions. Keywords: Moral ontology and epistemology, The problem of evil, The nature of the good, Moral values, al-Fārābī, Ibn Sīnā, Ibn Rushd, Legal epistemology, Written and unwritten laws, Ethical maxims, Widely-accepted premises (mashhūrāt), Reputable premises (maḥmūdāt).

2019 ◽  
Author(s):  
erludu austriano gianini gomes

This study aims to determine the important role of the Guidance and Counseling teacher in the development of student character. Character is developed through stages of knowledge (knowing), implementation, and habits. Character is not limited to knowledge. Someone who has knowledge about goodness is not necessarily able to act in accordance with his knowledge, if not trained (become a habit) to do good. Character also reaches into the area of emotions and personal habits. This is needed so that students and / or other school members involved in the education system can simultaneously understand, feel, respect, and practice virtue (moral) values. Counseling teachers here are really needed in terms of Guidance and Counseling that can guide students in developing better characters, so they can become human beings with character. In the signs of organizing guidance and counseling in the formal path it is explained that the guidance and counseling services provided by the guidance and counseling teacher are in the context of service area assignments aimed at developing social care, developing positive emotional aspects, guiding students in guiding life lessons through taking decisions, choosing, achieving, and maintaining achievement. Teacher Guidance and Counseling must facilitate the development and growth of student character. This article is useful to add insight to the students of the Guidance and Counseling study program so that it can be a reference in developing the character of students in high school effectively.


2014 ◽  
Vol 111 (3) ◽  
pp. 238-243
Author(s):  
William Hasker

The problem of evil is one that perplexes both believers and non-believers. The best approach to the problem is to see evil and suffering as the outcome of general policies God has adopted in creating and governing the world—policies which on the whole are good and beneficial, but which in specific cases lead to suffering for humans and other sentient creatures. Chief among these policies are the policy of allowing human beings to exercise free will in choosing between good and evil, and the policy of creating and sustaining a world of nature that operates according to its inherent laws, with divine interventions into the natural order comparatively infrequent. This approach benefits persons suffering from various evils by releasing them from an often fruitless search for “God’s reasons” for the evil in question, and enabling them to focus on the grace and strength given by Christ to live courageously in spite of their suffering.


Author(s):  
L. W. C. van Lit

This book traces the notion of a world of image from its conception until today. This notion is one of the most original innovations in medieval Islamic philosophy, and is unique compared to other parts of the history of philosophy. The notion originated out of discussions on the fate of human beings after death; would this be spiritual only or physical as well? The world of image suggests that there exists a world of non-physical (imagined) bodies, beyond our earthly existence. This world may be entered after death and glimpses of it may already be witnessed during sleep or meditation. Ibn Sīnā (d. 1037) was the first to suggest something along these lines, arguing that people could simply imagine their afterlife without the need for it to be actually physical. Suhrawardī (d. 1191) included this suggestion in his innovative thinking on epistemology, known as ‘knowledge by presence’, without fully ontologizing it. Shahrazūrī (d. > 1286), finally, turned Suhrawardī’s thinking into the full-blown notion of a world of image. Notably through Taftāzānī (d. 1390) and Shaykh Bahāʾī (d. 1621), the idea gained wider popularity and continued to be discussed, especially in Shīʿī circles, up to this day. This book gives an insight into late medieval and early modern Islamic philosophy, especially the role of commentary writing. It sets the record straight for the provenance and development of the world of image and reconsiders the importance of Suhrawardī for the development of philosophy in the Islamic world.


Author(s):  
Stefan Leder

Weber’s concept of Islam as a cultural configuration including religion, society, and political order was conceived against the backdrop of Europe’s supposed uniqueness and exemplary path to modernity. Yet his ambition of advancing transcultural understanding and exploring a plurality of developmental histories offers inspiration to this day also for the Islamic perspective. Repositioning his ideas about warrior Islam, Islamic beliefs, Islamic law, and patrimonialism in the context of contemporary postcolonial, postmodern, and global theory reveals details, correlations, and perspectives that Weber at the time ignored or omitted. Complementing theory with up-to-date historical research on the Middle East provides further corrections. A critical appraisal of Weber’s approach and the discussions it triggered allows recognition of the dynamics of Islamic history, such as the role of religion and religious authority in the evolution of state–society relations. It also assists in understanding Islamic features of modernity, including fundamentalism and the role of tradition, that inform the tension between moral values and politics. Going beyond the historical limitation of Weber’s assessment of prevalent features of Islam, the vitality of Islamic tradition and its particular pathway to modernity are recognizable in terms corresponding with the intention of Weber’s transcultural approach and its contemporary reinterpretations.


2020 ◽  
Vol 20 (3) ◽  
pp. 447-454
Author(s):  
Servais Pinckaers ◽  

The encyclical Veritatis splendor represented a renewal of moral theology in the spirit of Vatican Council II. Pope St. John Paul II emphasized Gospel teaching in light of the Old Testament, reiterating the animating role of the Holy Spirit in the New Law. Properly understood, the New Law is not a code of obligations, but a dynamic life of charity made intelligible through grace and the natural law. As a primary connection between human beings and divine law, natural law inclines persons toward the good, thus providing an apprehensible link between human freedom and objective truth—enabling us to determine what is good and evil. This understanding of judgment provides a corrective for theological trends toward proportionalism and consequentialism.


Author(s):  
Salim Kemal

Ibn Sina (Avicenna) is one of the foremost philosophers in the Medieval Hellenistic Islamic tradition that also includes al-Farabi and Ibn Rushd. His philosophical theory is a comprehensive, detailed and rationalistic account of the nature of God and Being, in which he finds a systematic place for the corporeal world, spirit, insight, and the varieties of logical thought including dialectic, rhetoric and poetry. Central to Ibn Sina’s philosophy is his concept of reality and reasoning. Reason, in his scheme, can allow progress through various levels of understanding and can finally lead to God, the ultimate truth. He stresses the importance of gaining knowledge, and develops a theory of knowledge based on four faculties: sense perception, retention, imagination and estimation. Imagination has the principal role in intellection, as it can compare and construct images which give it access to universals. Again the ultimate object of knowledge is God, the pure intellect. In metaphysics, Ibn Sina makes a distinction between essence and existence; essence considers only the nature of things, and should be considered apart from their mental and physical realization. This distinction applies to all things except God, whom Ibn Sina identifies as the first cause and therefore both essence and existence. He also argued that the soul is incorporeal and cannot be destroyed. The soul, in his view, is an agent with choice in this world between good and evil, which in turn leads to reward or punishment. Reference has sometimes been made to Ibn Sina’s supposed mysticism, but this would appear to be based on a misreading by Western philosophers of parts of his work. As one of the most important practitioners of philosophy, Ibn Sina exercised a strong influence over both other Islamic philosophers and medieval Europe. His work was one of the main targets of al-Ghazali’s attack on Hellenistic influences in Islam. In Latin translations, his works influenced many Christian philosophers, most notably Thomas Aquinas.


2020 ◽  
Vol 8 (6) ◽  
pp. 1
Author(s):  
Dr Mayurkumar Mukund Bhai Solanki

Ernest Hemingway, an American writer, produced considerable novels in the history of English literature. Hemingway’s The Oldman and the Sea is a story of an old man's struggle and his helplessness against destiny. Like Greek tragedians, Hemingway accepts the harshness of destiny in man’s life. It is very well said “Man proposes and God disposes" that denotes the role of destiny in man's life. The story of The Oldman and the Sea is universal because it reveals how human beings struggle to get something in life but sometimes crushed under the wheels of destiny. The old man has an indomitable spirit and sea experience yet he is unable to catch the fish for a few days. One day, he caught the big fish called the Marlin but it was too big for him to drag to the shore. The Old man tried to drag the Marlin to the shore but in a midway, its blood attracted the Sharks and he brought only its skeleton on the shore. So Hemingway talks about the helplessness of man against destiny through the character of an old man. This paper is a sincere effort to display man's helplessness against destiny through the character of an old man.  Ernest Miller Hemingway is known as Ernest Hemingway in English literature, was an American journalist, novelist, short story writer and sportsman. Hemingway wrote seven novels during his lifetime and among them, the popular novels are The Sun Also Rises, Farewell to Arms, and The Old man and the Sea. The Old man and the Sea brought him a good name and fame in literature. Hemingway’s works mainly deal with the themes of love, war, wilderness, and loss. Farewell to Arms deals with the theme of the futility of war. In A Farewell to Arms, Hemingway says, "The world breaks everyone and afterwards many are strong in broken places. But those that will not break it kills. It kills very good and the very gentle and the very brave impartially. If you are none of these you can be sure it will kill you too but there will be no special hurry.” (en.m.wikipedia.org/wiki/Ernest _ Hemingway) It seems that there is always conflict between good and evil in this world but some people remain strong in broken places. The greater power called destiny crushes everyone under its wheels impartially. In this connection, Omar Khayyam writes:


2020 ◽  
Vol 2 (2) ◽  
pp. 84-107
Author(s):  
Eko Adhi Sumariyanto

  Al-Ajanihah Al-Mutakasirroh’s novel was written by Gibran Kahlil Gibran ( 1883 – 1931 ) a Lebanese-born literary writer. Various works have been published in various countries. One of them is the Al-Ajnihah Al-Mutakasirroh novel as an autobiograpical novel. This novel takes theme of a love story that fails when there is love for two human beings. Novel Memang  Jodoh, by Marah Rusli ( 1889 – 1968  ) he is an Indonesian literary force at Balai Pustaka. Novel Memang Jodoh a match as an autobiographical novel of the author. This novel tells the story of love that happily interwoven. The method used is comparative descriptive method. Through this method teh date is first described and then compared. The approach used is the heuristic and hermeneutic approach, Michael Riffaterre to describe the role of moral values contained in the novel Al-Ajnihah Al-Mutakasiroh and Memang Jodoh. This study aims to determine the comparison of moral values contained in the novel. The results showed a dfiference between the characters who encourage the creation of moral values, the end of the love story in the novel and the causes of conflict in the novel.   Novel Al-Ajnihah Al-Mutakasirroh dikarang oleh Gibran Kahlil Gibran ( 1883-1931 ), seorang penulis karya sastra kelahiran Lebanon. Beragam karya nya telah diterbitkan kedalam berbagai negara. Salah satunya yakni novel Al-Ajnihah Al-Mutakasirroh  sebagai novel otobiografi. Novel ini mengangkat tema kisah percintaan yang kandas dikala tumbuhnya cinta pada dua insani. Novel Memang Jodoh karya Marah Rusli ( 1889 – 1968 ) ia seorang sastrawan Indonesia angkatan Balai Pustaka. Novel Memang jodoh sebagai novel otobiografi dari pengarang. Novel ini bercerita tentang kisah cinta yang terjalin bahagia. Metode yang digunakan adalah metode deksriptif komparatif. Melalui metode ini terlebih dahulu data dideskripsikan kemudian dibandingkan. Pendekatan yang digunakan adalah pendekatan heuristik dan hermeneutik, Michael Riffater untuk mendeskripsikan peranan nilai moral yang terdapat dalam novel Al-Ajnihah Al-Mutakasirroh  dan Memang Jodoh. Penelitian ini bertujuan mengetahui perbandingan Nilai Moral  yang terdapat dalam novel. Hasil penelitian menunjukkan adanya perbedaan antara karakter tokoh yang mendorong terciptanya nilai moral, akhir dari kisah cinta dalam novel dan penyebab pertentangan dalam novel.


2021 ◽  
Vol 258 ◽  
pp. 07015
Author(s):  
Rakhat Stamova ◽  
Asanbek Akmataliev ◽  
Damirbek Yrazakov ◽  
Nurzada Kambarova ◽  
Rustambek Salimov

The spiritual crisis in which the modern world is today is based not only on economic and political reasons, but, first of all, on moral reasons. Lack of spirituality and immorality reign in all social institutions of society and significantly affect the general situation in the country, where two moral realities have been formed, in which, on the one hand, the state publicly professes all the obligatory norms of civilized life, on the other hand - the “life of the state”, where these norms do not actually apply. The entire world community, including Kyrgyzstan, is offered a de-ideologized liberal standard as a universal model of the constitution of a state and a person, the essence of which is the priority of pragmatic interests over moral values. An important role in the formation of moral values and culture should be played by the mass media, which currently represent a kind of “cut” in which a person creates and structures himself through associations caused by the information environment. A moral problem can permanently paralyze a person’s ability to take positive action, to realize his capabilities, since it casts doubt on a person’s ability to adequately form his attitude towards Good and Evil.


2015 ◽  
Vol 1 (1) ◽  
pp. 29
Author(s):  
Masbur Masbur

Value for Maslow is the value of existence (being values), which includes among others: truth, goodness, beauty, full of energy, unique, perfection, fullness, justice, order, simplicity, rich nature, the full nature of the game and the nature of self- sufficient. These values will behave as needs and fulfillment will bear the psychological health and leads to the possibility of a peak experience. Moreover, according to Maslow value focus is on the role of human beings, human nature, and moral values. At the first show that the award of the inner potential and the human role in determining his choices. In the second explains that human nature lies in the nature that fosters inner porensi independence and responsibility on humanitarian grounds. The latter showed that moral values are values that are very important for people to develop themselves. The implication of all it is the first, the realization of development opportunities and the role of human psychological behavior-based humanistic and religious. Second, the realization of psychological behavior improvement opportunities based on the transcendental spiritual and scientific aspects. Third, the realization of development opportunities of building science concerned with the aspect of morality. Because for him, the peak experience is becoming more of yourself, realizing his ability to perfect, closer to the core of its existence, and more fully as a human being and experience the peak is at the core of religion. Nilai bagi Maslow adalah nilai keberadaan (being values), yang mencakup diantaranya adalah: kebenaran, kebaikan, keindahan, penuh energi, unik, kesempurnaan, kepenuhan, keadilan, ketertiban, kesederhanaan, sifat kaya, sifat penuh permainan dan sifat mencukupi diri. Nilai-nilai tersebut akan berprilaku seperti kebutuhan dan pemenuhannya akan melahirkan kesehatan psikologis dan membawa ke arah kemungkinan pengalaman puncak. Selain itu, fokus nilai menurut Maslow adalah pada peran manusia, hakikat manusia, dan nilai moral. Pada yang pertama menunjukkan bahwa pemberian penghargaan terhadap potensi batin dan peran manusia dalam menentukan pilihan-pilihannya. Pada yang kedua menerangkan bahwa hakikat manusia terletak pada porensi batin yang menumbuhkan sifat kemandirian dan tanggung jawab atas dasar kemanusiaan. Sedangkann yang terakhir menunjukkan bahwa nilai moral adalah nilai yang sangat penting bagi manusia untuk mengembangkan dirinya. Implikasi dari semua itu adalah pertama, terwujudnya peluang pengembangan peran manusia dan tingkah laku psikologisnya yang berbasis humanistik dan religious. Kedua, terwujudnya peluang penyempurnaan tingkahlaku psikologis yang berlandaskan pada aspek spiritual transendental dan ilmiah. Ketiga, terwujudnya peluang pengembangan bangunan ilmu yang menaruh perhatian pada aspek moralitas. Karna baginya, pengalaman puncak adalah menjadi lebih dari diri sendiri, lebih mewujudkan kemampuannya dengan sempurna, lebih dekat inti keberadaannya, dan lebih penuh sebagai manusia dan pengalaman puncak itu ada pada inti agama. Kata Kunci : Internalisasi. Nilai Pendidikan Abraham Maslow


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