Pengaruh Stigma Masyarakat Terhadap Pembentukan Konsep Diri Remaja Penyalahgunaan Narkoba di Yayasan Bersama Kita Pulih (BESAKIH)

Tujuan penelitian ini adalah untuk melihat bagaimana stigma masyarakat mempengaruhi konsep diri remaja penyalahgunaan narkoba di Yayasan Bersama Kita Pulih. Penelitian ini menggunakan pendekatan kualitatif dan metode yang digunakan adalah studi kasus dengan responden sebanyak 2 orang remaja penyalahguna narkoba. Pengambilan sampel menggunakan wawancara, observasi dan dokumentasi. Hasil dari penelitian ini menunjukkan bahwa responden pertama yang berinisial AA sudah memiliki konsep diri yang positif setelah melakukan rehabilitasi. hal tersebut terlihat dari mulai terpenuhinya dimensi-dimensi dalam konsep diri yaitu dimensi pribadi, dimensi sosial, dimensi fisik, dimensi etika dan moral serta dimensi keluarga. Sedangkan responden kedua yang berinisial MAM memiliki konsep diri yang negatif ditandai tidak merasa dirinya bermasalah dan tidak memerlukan perawatan rehabilitasi. Hal tersebut karena MAM memiliki kontrol emosi yang rendah, penerimaan diri yang negatif dan rendahnya tingkat beradaptasi dengan lingkungan. Stigma masyarakat 50% cukup berpengaruh terhadap pembentukan konsep diri pada remaja jika hubungan dengan keluarga kurang baik. Karena pada masa remaja sangat diperlukan dukungan dan kasih sayang orangtua dalam perkembangan emosional remaja. The purpose of this research is to see how social stigma affects self-concept of adolescent drug abuse at Yayasan Bersama Kita Pulih. This research uses a qualitative approach and method that is used is a case study with the respondents of 2 adolescents who abuse drugs. Sampling uses interview, observation and documentation. The result of this research shows that the first respondent with the initials AA already has a positive self-concept after doing the rehabilitation. It can be seen from starting the fulfillment of dimensions in self-concept, namely personal dimension, social dimension, physical dimension, ethical and moral dimensions and also family dimension. While, the second respondent with the initials MAM has a negative self-concept that is indicated from not feeling that his self is problematic and does not require rehabilitation treatment. This is because MAM has a low emotional control, negative self-acceptance and a low level-adaptation with the environment. 50% of social stigma is quite influential towards the formation of self-concept in adolescent if the relationship with the family is not good enough. Because in adolescence, parental support and affection are required in adolescent emotional development.

THE INFLUENCE OF GREEK PHILOSOPHY ON ISLAMIC CULTURE AL-TAWHIDI IS A MODEL

The East, with its ontological history, is full of religions, and the spirituality of the eastern mind is evident in its love for the literature of proverbs and wisdom that it was able to formulate, and its sanctification of the word is only due to its magical impact on himself; It is his consolation for his painful reality! It deals with its concepts and religious and worldly matters, and that he did not digest Greek philosophy until after the writers presented it with short sentences with wise meanings from the sayings of its philosophers! It is known that wisdom and proverbs are advice, guidance, advice and exhortation, expressing a subjective experience, length of contemplation and insight into life matters, and they often have moral dimensions and that they are suitable for all human societies in a time and place. The concept of culture is so complex that it includes all human aspects. Speaking about the impact of Greek culture on Arab culture or even the presence of multiple connections, it stems from the phenomenon of influence and influence. Greek philosophy was mixed with Islamic thought and culture in the Abbasid era in general, and Arabic literature in general. In particular, it became one of the tools of expression, and the Greek philosophical culture penetrated into the Arab culture (its terms, concepts and sayings of its philosophers) until it spread in its three types: pure philosophical culture, literary philosophy, and philosophical literature. Islamic Society As the names of Greek philosophers gained popularity among members of society in all its classes! The research focused on the issue of the impact of Muslim writers on the dissemination of Greek philosophical culture in the Abbasid era, taking from Abu Hayyan al-Tawhidi (d. 414 AH / 1023 AD) as a model; Although al-Tawhidi was not unique in mixing literature with philosophy; But it is a typical example of the writers of the Abbasid era who were influenced by Greek philosophy and whose literary culture was mixed with Greek philosophy. Greek philosophy has spread among members of the Islamic community by publishing the wisdom, proverbs and sayings of Greek philosophers and scientists. The research was divided into three sections that dealt with the first topic: the relationship between literature and philosophy, while the second topic: the reasons for monotheistic influence on Greek philosophy, and the third topic: it follows the impact of Greek philosophy with the works of monotheism.

Missionaries and Borderlands: «The Mission Play» and Missionary Practices in Alta California

This essay takes up a core question of this issue of Pamiętnik Teatralny: how are we to think about historiography beyond a dualism, settled in time and reflective of the status quo? With respect to the California missions, historical treatments of colonization revolve around a dualism shaped by moral dimensions of the missionary enterprise—did the missions help California Indians or harm them? Theatrical representations, like the wildly successful early twentieth century pageant drama, The Mission Play, staged a version of mission history that argued for the former. As a representation of the mission past, the play conflated missions, as institutions, with the moral character of missionaries, thus edifying a fantasy and entrenching the dualism. However, attention to missionary practices, like keeping time using the mission bell, reveal how the missions were sites where indigenous and colonial realities were in constant conflict. Through practices, relations between missionaries and indios produced a space that was neither strictly colonial nor indigenous, and yet both—a borderland. As a mode of spatial dialectics, borderlands thinking can unsettle the duality underlying representations of the mission past to question how that dualism has come into being.

MORAL IDEAL-BASED QUR`AN INTERPRETATION ACCORDING TO SHĀṬIBĪ’S CONCEPT OF MAQĀṢID AL-SHARĪ’AH

The interpretation of the Qur`an has been frequently subjected to exploring legal aspects of verses, regardless of their underlying ethical bases. The goals of Islamic doctrines called as maqāṣid al-sharī'ah provide ethical judgements that can be functioned for this sake. Unfortunately, they have been applied just for legal formulation. This article employs Fazlur Rahman’s theory of distinction between legal-specific and moral-ideal of Qur`anic doctrines. This perspective will be used to analyze moral dimensions of Shāṭibī’s maqāṣid. In this article, it will be argued that the moral principles extracted from these goals can be functioned as the paradigm for interpreting the Qur`an. There are two models of moral value-based interpretation that can be developed. The first is ethical-historical interpretation. This interpretation aims to understand the verses of the Qur'an in the light of a historical context as the starting point, not only based on background or reason behind the verse that respond the historical situation, but also based on the moral message extracted from these ends. The second is the ethic-contextual interpretation. It is an interpretation that is projected to respond current issues by applying three interacting sides; present situations, the literary context, and the ideal-moral paradigm drawn from these ends.

The Role of Vendor Legitimacy in IT Outsourcing Performance: Theory and Evidence

Information technology outsourcing (ITO) relationships today are facing increasingly turbulent environments. This research examines ITO performance by focusing on client firms’ perceived legitimacy of vendors, termed “vendor legitimacy,” consisting of pragmatic, cognitive, and moral dimensions. Based on our surveys with executives and managers at 200 ITO client firms, the study’s findings present the imperative to actively manage vendor legitimacy for achieving and sustaining ITO performance. Specifically, at the strategic level, clients’ perception of vendors as mutually aligned, long-term-oriented, tightly integrated partners is critical. At the operational level, clients should collaborate with vendors to design and establish interorganizational routines that undergird vendor legitimacy. At the managerial level, clients’ relational governance plays a pivotal role in attaining procedural justice, ethical standards, and fairness in the interorganizational collaboration. In sum, our study suggests that creating a dedicated corporate function or unit for continually overseeing and assessing a portfolio of vendors and swiftly identifying and responding to potential issues and crises related to vendor legitimacy would be a worthwhile investment.

Levinas, Adorno, and the Light of Redemption: Notes on a Critical Eschatology

It seems natural to suppose that the burgeoning field of critical phenomenology would come to bear at least some affinities or resemblances (whether implicitly or explicitly) to critical theory, insofar as both are deeply concerned with directing a rigorous critical eye towards the most pressing political, economic, cultural, and social issues of our time. Yet critical theory has also had its share of critics of phenomenology itself, not least of which was the foremost member of the first-generation Frankfurt School critical theorists, Theodor W. Adorno. Adorno’s critique of phenomenology was, for historical reasons, confined to Edmund Husserl and Martin Heidegger, and might be concisely put as follows: for Adorno, classical phenomenology is insufficiently critical towards contemporary realities of oppression and domination (an insufficiency variously attributed to an alleged pernicious idealism, solipsism, methodological individualism, descriptivism, or ahistoricism in classical phenomenology). On this count, critical phenomenologists today may very well agree—at least to the point of affirming that phenomenology’s critical potential remained largely “untapped” in its classical formulations. However, in a twist of historical fate, Adorno failed to engage with a contemporaneous phenomenologist with whom he perhaps had more in common than anyone else: Emmanuel Levinas. Levinas himself was also notably critical of Husserl and Heidegger (while of course also being enormously indebted to them), for reasons not altogether dissimilar to Adorno’s. For Levinas, phenomenology had hitherto neglected the fundamental ethical or moral dimensions of experience—in particular our ethical responsibility towards the Other in the face of the manifold evils and injustices of the world. What might Adorno have thought of Levinas’s work, and Levinas of Adorno’s? What might they have learned from one another? And how might this exchange have affected the trajectories of critical theory, phenomenology, or critical phenomenology?

Gluttony & Sloth: The Moral Politics of Obesity Discourse

<p>In this dissertation, I investigate why 'official obesity discourse' discusses obesity in terms of the sins of gluttony and sloth. This question leads me to survey the moral politics of 'official obesity discourse' in New Zealand between 1997 and 2009. I claim that 'official obesity discourse' is not neutral, and contains various ideological biases. I map the overall range of these ideologies onto a schema of three models of obesity causality. I demonstrate that each of these three models corresponds to certain general policy positions of respective governments; to certain specific health policies (issued by the Ministry of Health); and to certain medical understandings of causality. I further show how each ideological model moralises obesity, in a manner that casts various groups and forces in the role of scapegoat. Finally, I argue that the three models of obesity causality I have identified discriminate against people on low incomes and in certain ethnic groups. My study concludes with a research model which can be used by other researchers to reveal the ideological and moral dimensions of obesity discourse in their own contexts.</p>

Gluttony & Sloth: The Moral Politics of Obesity Discourse

<p>In this dissertation, I investigate why 'official obesity discourse' discusses obesity in terms of the sins of gluttony and sloth. This question leads me to survey the moral politics of 'official obesity discourse' in New Zealand between 1997 and 2009. I claim that 'official obesity discourse' is not neutral, and contains various ideological biases. I map the overall range of these ideologies onto a schema of three models of obesity causality. I demonstrate that each of these three models corresponds to certain general policy positions of respective governments; to certain specific health policies (issued by the Ministry of Health); and to certain medical understandings of causality. I further show how each ideological model moralises obesity, in a manner that casts various groups and forces in the role of scapegoat. Finally, I argue that the three models of obesity causality I have identified discriminate against people on low incomes and in certain ethnic groups. My study concludes with a research model which can be used by other researchers to reveal the ideological and moral dimensions of obesity discourse in their own contexts.</p>

Morality-Based Assertion and Homophily on Social Media: A Cultural Comparison Between English and Japanese Languages

Moral psychology is a domain that deals with moral identity, appraisals and emotions. Previous work has primarily focused on moral development and the associated role of culture. Knowing that language is an inherent element of a culture, we used the social media platform Twitter to compare moral behaviors of Japanese tweets with English tweets. The five basic moral foundations, i.e., Care, Fairness, Ingroup, Authority, and Purity, along with the associated emotional valence were compared between English and Japanese tweets. The tweets from Japanese users depicted relatively higher Fairness, Ingroup, and Purity, whereas English tweets expressed more positive emotions for all moral dimensions. Considering moral similarities in connecting users on social media, we quantified homophily concerning different moral dimensions using our proposed method. The moral dimensions Care, Authority, and Purity for English and Ingroup, Authority and Purity for Japanese depicted homophily on Twitter. Overall, our study uncovers the underlying cultural differences with respect to moral behavior in English- and Japanese-speaking users.