Moral Goodness Alone Is ‘Good Without Qualifications’

1998 ◽  
pp. 223-230
Author(s):  
Josef Seifert
Keyword(s):  
Moral Education ◽  
Moral Values ◽  
Highest Good ◽  
Moral Goodness ◽  
Intrinsic Goodness ◽  
Absolute Sense ◽  
Subjective Satisfaction ◽  
New Type ◽  
Good For ◽  
The Absolute

Kant says that moral values are ‘good without qualification.’ This assertion and similar remarks of Plato can be understood in terms of a return to moral data themselves in the following ways: 1. Moral values are objectively good and not relative to our judgments; 2. Moral goodness is intrinsic goodness grounded in the nature of acts and independent of our subjective satisfaction; 3. Moral goodness expresses in an essentially new and higher sense of the idea of value as such; 4. Moral Goodness cannot be abused like intellectual, aesthetic, temperamental and other values; 5. Moral values are good in that they never must be sacrificed for any other value, because they are incomparably higher and should absolutely and ‘first’ be sought for; 6. Moral goodness makes the person as such good; 7. All three different modes of participation in moral values are linked to the absolute, most ‘necessary’ and highest good for the person; 8. Moral Values are goods "in the unrestricted sense" by being pure perfections in the sense that "neither in this world nor outside it" can we find anything that could be called good unqualifiedly except moral goodness which is absolutely better to possess than not to possess. 9. Moral Values are unconditionally good because they are never just ‘means’ towards ends. 10. Moral values imply a new type of ought which elucidates the ‘absolute sense’ in which they are good. Conclusion: These distinctions allow a better grasp of Kant and Plato as well as of a central ethical truth decisive for the moral education of humankind.

scholarly journals VALUES FOUND IN LEWIS’S THE CHRONICLES OF NARNIA

2019 ◽  
Vol 3 (2) ◽  
pp. 1
Author(s):  
Gusti Ayu Made Rai Suarniti
Keyword(s):  
Moral Education ◽  
Daily Life ◽  
Moral Values ◽  
Know How ◽  
Chronicles Of Narnia ◽  
Self Reliance ◽  
Data Source ◽  
Good For ◽  
Selection Of

Title of this paper is “Values Found in Lewis’s The Chronicles of Narnia”. The objectives of this research are to find out the values found in The Chronicles of Narnia and to know how the moral values in The Chronicles of Narnia applied for moral education. The method steps consist of three, those are: reading the data source, the selection of the data from the data source, and the analysis of the data taken from the data source. The data for this research is taken from C.S. Lewis’s The Chronicles of Narnia. The result of this research shows that there are a lot of values that appear on this novel, such as wisdom, generosity, patience, friendliness, prudence, honesty, justice, friendship, compassion, reasonableness, conscientiousness, self-discipline, industriousness, cooperativeness, self-reliance, courage, not selfish, courteousness, loyalty, thoughtfulness, sacrifice, dependability, trust, tolerance. This novel taught how to be a good human and taught how attitude in daily life. This novel is really good for moral education.

PEMIKIRAN PENDIDIKAN SPIRITUAL SYAIKH 'ABD AL-QADIR AL-JILANIY

ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 196
Author(s):  
Badrudin Badrudin
Keyword(s):  
Moral Education ◽  
Education System ◽  
Teaching Method ◽  
Moral Values ◽  
Islamic Education ◽  
Religious Leaders ◽  
Spiritual Education ◽  
Educational Materials ◽  
Educational Thought ◽  
The Core

The Principles of Islam requirehuman to maintain  and improve their moral values BuT in fact, many  Moslems  face problems of moral deteriora tion, crisis of beliefs, and moral decadence that happenin all aspects of life. This moral deterioration is often associated by  the  experts  of  education  with the failure of educat ion. The failure of education relates to the education system that has various components that affect each other. The elements needed in the education system are the goal of education , educators, students, tool s,  and  natural  surroundings. The results of this study indicate that the essence of  spiritual  learning obligations according to Syaikh 'Abd al-Qadir al-Jilaniy is araising the total of  truth towards  Allah SWT's path.  The aims of the learning areto implement knowledge and clean  the heart (tazkiyyah al-nafs) from worldly characters and the lust of dirtiness to ma'rifatullah. Spiritual educators are  those who  practice  the law of Allah, clean the heart and  guide  students to the  safety of life  in the Hereafter . Learners constantly face Allah and obey Him, do not meet the call besides Allah, listen  to  the  call  of  Allah  and implement everything stated in the Qur ·an  and  the  Prophet tradition. Teaching method used is the method of mau'izhah, sima',  ahwal ,   and   muhasabah  fial-nafs (introspection). Educational materials are  based  on  the  basics  of  spiritual education in the Qur'an, the Prothet tradition. and the opinion of Muslim religious leaders who have noble characters and integrate science.  Moral education  is  the core of Islamic education. The implications of the spiritual educational thought of Syaikh 'Abd al-Qadir al-Jilaniy toward the reality of Islamic education in Indonesia is the emphasis of moral education that leads to a balance relationship  between  the  exoteric  and esoteric aspects of the learning process.

PENERAPAN NILAI-NILAI MORAL PADA SANTRI TPQ AL-KHUMAIER PEKANBARU

Generasi Emas ◽  
2018 ◽  
Vol 1 (1) ◽  
pp. 51
Author(s):  
Ida Windi Wahyuni
Keyword(s):  
Social Media ◽  
Moral Education ◽  
Internal Control ◽  
Growth And Development ◽  
Moral Values ◽  
Early Age ◽  
Global Era ◽  
Good And Evil ◽  
To Receive ◽  
Control Tool

Moral planting to children from an early age is very important considering that in the era of an increasingly global era, moral education as the basis of self-discipline to be an internal control tool in behaving consistently in religion. A child is naturally created in a state ready to receive good and evil. The habituation of religious and moral values ​​for early childhood is very important to apply as early as possible to the most basic foundation in the process of growth and development of children. The objectives of this research are (1) To describe TPQ Al-Khumaier program, (2) To describe the application of moral values ​​to students by TPQ Al-Khumaier teacher (3) To know the obstacles in applying moral values ​​to the students of TPQ Al-Khumaier and looking for a solution. The results of this study indicate that the program TPQ Al-Khumaier has been implemented according to the program prepared by the school in collaboration with Kemenag Pekanbaru. The application of santri moral values ​​has been practiced in the activities and the process of habituation and modeling of the teachers. The obstacles are the duration of the meeting, social outside TPQ, including social media at home and in the neighborhood where students live.

scholarly journals The unity of physical and moral education: value foundations

2020 ◽  
Vol 9 (1) ◽  
pp. 245-250
Author(s):  
Sergey Aleksandrovich Klychkov
Keyword(s):  
Physical Education ◽  
Moral Education ◽  
Healthy Lifestyle ◽  
Healthy Person ◽  
Moral Values ◽  
Physical Culture ◽  
Moral Culture ◽  
Moral Perfection ◽  
Relationship Of ◽  
The Relationship

The paper substantiates the urgency of the problem of educating a person whose body and spirit are in harmonious unity - a healthy person both physically and morally. As one of the ways to solve this problem, the development of a moral personality within the framework of physical education is proposed. Evidence of the relationship of the physical and moral development of man in the process of education is given. The situation is substantiated that education is an introduction to values and it is proved that education of a person in harmony of body and spirit is possible in the process of his involvement in the values of physical culture and moral values. The specificity of value is revealed as a conscious meaning that defines a persons attitude to the world, to people and to himself and shows the place of relations in moral culture and in physical culture of a person. It is proved that values can be both components of physical culture, embodying ideals and ideas about the standard of a physically perfect person, and components of moral culture (a standard of moral man). The correlation of moral values and values of physical culture is determined and specific values are identified that are the value foundations of the unity of physical and moral education: freedom, justice, dignity, culture, moral perfection, mercy, intellectuality. The essence of the moral component of physical education is revealed. It consists in the fact that in the process of such education personalitys attitude to health, to a healthy lifestyle, to himself and to other people, as well as human morality are developed.

scholarly journals BULLYING E SUAS DIMENSÕES PSICOLÓGICAS EM ADOLESCENTES

2017 ◽  
Vol 7 (1) ◽  
pp. 289
Author(s):  
Luciene R.P. Tognetta ◽  
José Mª Avilés Martínez ◽  
Pedro Rosário
Keyword(s):  
School Violence ◽  
Moral Education ◽  
Social Problem ◽  
Educational Interventions ◽  
Moral Values ◽  
Educational Institutions ◽  
Psychological Mechanisms ◽  
Moral Point ◽  
The Subject

Abstract.Understanding the psychological mechanisms acting in shares of specific violence, such as bullying, constitutes an important step in the educational interventions that promote moral education objectified by educational institutions. In this sense, the current research aimed to relate bullying to representations of self and the ways in which the subject is self regulating to choose justifications for their commitments or moral disengagements in situations where bullying is present. The results indicate that subjects whose self-representations are individualistic also present more morally disengaged and more likely to be perpetrators in bullying situations, showing how little their identities incorporate moral values. It thus appears that more than a social problem, the issues of coexistence should be treated under the moral point of view.Keywords: bullying; self-representations; school violence; ethics; moral disengagements.Resumo.Compreender os mecanismos psicológicos atuantes em ações de violência específica, como o bullying, constitui-se um importante passo para as intervenções educacionais que promovam a formação moral objetivada pelas instituições de cunho educativo. Nesse sentido, a investigação atual teve como objetivos relacionar o bullying às representações de si e às formas pelas quais os sujeitos se autorregulam para escolher justificativas para seus engajamentos ou desengajamentos morais em situações em que o bullying esteja presente. Os resultados indicam que sujeitos cujas representações de si são individualistas também se apresentam mais desengajados moralmente e mais propensos a serem autores em situações de bullying, denotando o quanto suas identidades pouco incorporam valores morais. Constata-se assim que mais do que um problema social, as questões de convivência devem ser tratadas sob o ponto de vista moral.Palavras-chave: bullying; representações de si; violência na escola; ética; desengajamentos morais.

scholarly journals Guru Grantha Shahib: A Model for Interfaith Understanding in Today’s World

2019 ◽  
pp. 1-14
Author(s):  
Kazi Nurul Islam
Keyword(s):  
Moral Values ◽  
Religious Values ◽  
Highest Good ◽  
World Today ◽  
The World ◽  
Religious Thinking

Though all the religions of the world teach love, preach sympathy for others and encourage man to exercise utmost self-restraint and have most profoundly been a source of inspiration for the highest good of mankind, the world today is torn by conflicts, enmity and religious hatred. In this predicament, a lasting and peaceful society is impossible unless different faiths are understood in their proper perspectives. Therefore, it is necessary that people belonging to different faiths understand each other well. This necessitates a constant dialogue and effort to generate moral and hearty religious thinking. The advocates of all the religions of the world emphasize the importance of certain virtues and moral values. Only these can foster unity and cohesion of mankind. But the moral and religious values cannot be invoked by force. This can be achieved through the exchange of words, kind words, sincere words and loving words that can reach the deepest fathoms of the heart. Philosophy and Progress, Vol#61-62-; No#1-2; Jan-Dec 2017 P 1-14

scholarly journals Aristotle’s πόλις: The Political Community as a Common Project

2017 ◽  
Vol 8 (1) ◽  
pp. 343-358
Author(s):  
Leszek Skowroński
Keyword(s):  
Political Philosophy ◽  
Political Community ◽  
The Political ◽  
Nicomachean Ethics ◽  
Human Beings ◽  
Highest Good ◽  
Good For ◽  
And Function

At the beginning of Book I of the Nicomachean Ethics, Aristotle says that “the good is the same for an individual as for a city”. The good in question is εὐδαιμονία – the highest good achievable for human beings. In Book X, we learn that contemplative activity (θεωρητική) meets best the requirements set for eudaimonia. Even if we agree that contemplative activity is the good for an individual, how should we understand the claim that contemplation is also the good for a city? I start by reminding readers that for Aristotle the Nicomachean Ethics is essentially a political enquiry and should be read together with his Politics. I focus on the teleological character of his political philosophy and the interlinking of the concepts of the good (τἀγαθόν), nature (φύσις), form (τὸ εἶδος, τὸ τί ἐστι, ἡ μορφή), end (τέλος, τὸ οὗ ἕνεκα) and function (ἔργον). Then, I look at Aristotle’s two closely-connected statements that polis exists by nature and that men are political animals. Having taken into account Aristotle’s opinion regarding the imperfection of this world, which is exemplified by the vulnerability of human lives to fortune, luck and accidents, I conclude that Alasdair MacIntyre’s concept of the political community as a common project explains well how contemplation could be the end of polis. Only very few individuals can achieve the highest good and they can do it only if they have the support of the political community. But all the inhabitants of a polis structured towards achieving the highest good benefit from living in a well-ordered community whose constitution reflects the objective hierarchy of goods.

scholarly journals MORAL VALUE ANALYSIS IN SERAT KITAB KALAM QODRAT FOR WOMEN’S MORAL EDUCATION

2020 ◽  
Vol 22 (1) ◽  
pp. 133-150
Author(s):  
Anugrah Putri Juniarti ◽  
K. Saddhono ◽  
Prasetyo Adi Wisnu Wibowo
Keyword(s):  
Character Education ◽  
Moral Education ◽  
Moral Values ◽  
Primary Data ◽  
Moral Ideal ◽  
Moral Value ◽  
Cultural Products ◽  
Value Analysis ◽  
Study Results ◽  
Education Support

Morality is a personal guide of distinguishing goodness from badness with their mind. Indonesian women, especially Javanese, are perceived to be moral when they possess noble character reflected in gentle, polite, loyal, and religious attitudes. Many Indonesian cultural products portray the ideal female figure in terms of physical to a moral image. One of the cultural products dedicated to illustrate the typical moral for women is Tambang Macapat. Macapat songs containing moral values for women are the song in Serat Kitab Kalam Qodrat (KKQ). This study focuses on examining the content and moral values of Serat KKQ using gender perspective, with a primary emphasis on women’s gender. The results can be used as a model for Indonesian women and their character education support. This research is qualitative descriptive with a content analysis method. The primary data are the literary works in KKQ from Mpu Tantular Museum collection, Sidoarjo and the thesis of Sri Sulistianingsih (2016) titled Kalam Qodrat book: text edits and structural analysis. The study results are related to women’s morals, respect to parents and a husband (obedient to a husband, loyal, and harmonious), determination, maintaining self-esteem (honor) and the motivation of study. Moralitas merupakan upaya untuk membimbing manusia menggunakan akalnya untuk membedakan kebaikan dan keburukan. Wanita Indonesia khususnya wanita Jawa disebut bermoral ketika memiliki budi pekerti luhur yang tercermin dari sikap lembut, santun, setia dan taat beragama. Banyak produk budaya Indonesia yang menggambarkan sosok perempuan ideal dari segi fisik hingga moralitas. Salah satu produk budaya yang didedikasikan untuk menggambarkan moral ideal bagi perempuan adalah tembang macapat. Salah satu tembang macapat yang memuat nilai moral bagi perempuan adalah tembang macapat yang ada di dalam serat Kitab Kalam Qodrat (KKQ). Fokus studi ini mengkaji isi dan nilai moral dari Serat KKQ menggunakan perspektif gender, dengan fokus utama pada gender perempuan. Hasil kajian dapat digunakan sebagai model bagi perempuan Indonesia serta untuk mendukung pendidikan karakter perempuan. Penelitian ini adalah penelitian deskriptif kualitatif, dengan objek kajian serat KKQ. Menggunakan metode analisis isi. Data utama penelitian ini adalah serat KKQ koleksi museum Mpu Tantular Sidoarjo dan skripsi Sri Sulistianingsih (2016) dengan judul Kitab Kalam Qodrat: suntingan teks dan analisis struktural. Hasil dari penelitian berkaitan dengan moral (akhlak) perempuan, hormat pada orang tua, hormat kepada suami (sikap patuh pada suami, tidak durhaka, setia dan rukun), akhlak berpendirian teguh, menjaga harga diri (kehormatan) serta semangat menuntut ilmu 

scholarly journals Pendidikan Akhlak Peserta Didik dan Pendidik Dalam Perspektif Hadis Nabi

2018 ◽  
Vol 2 (1) ◽  
pp. 51-70
Author(s):  
Nur Laily Fauziyah
Keyword(s):  
Everyday Life ◽  
Moral Education ◽  
Religious Education ◽  
Role Models ◽  
Negative Impact ◽  
Daily Practice ◽  
Moral Values ◽  
Educational Institutions ◽  
Diverse Families ◽  
Diverse Student

Morality is a trait attached to a person and becomes his identity. Noble character is the main foundation in the formation of a perfect Muslim. In order to form a noble person, it is very important to do an early effort in building the values of noble morals, including through education. However, it is not easy to instill good morals through education. There are a number of problems encountered, namely the lack of teacher exemplary (educator); school atmosphere that is not conducive; schools are less than optimal in the actualization of morals; diverse student characters who come from diverse families; lack of communication between parents of students and schools (institutions); and the negative impact of the current modernization which is increasingly unstoppable. In this case Rasulullah SAW through some of the hadith gives a picture of morals that should be applied by educators and students in everyday life, such as; respect for educators and students, good manners in the majlis of science, being gentle and so on. The implementation of moral values can be done with the method of habituation, giving examples (daily practice), direct advice as well as criticism or satire subtly into all relevant subjects especially in religious education and citizenship, integrating moral education into activities that are programmed or planned, establishing communication or collaboration between educational institutions and parents of students, and optimizing the role models of educators.

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