AL-QUR’AN DITURUNKAN DALAM TUJUH HURUF

The history of the development of Qirā'āt began at the time of the Prophet when the Qur'an was revealed in seven letters and continued from generation to generation to give birth to a branch of practical science, namely Qirā'āt Science. 'āt Mutawatir and Mashūr. The wisdom with the existence of various Qirā'āt is one form of the ease and flexibility of Islam for its people in worshiping and practicing the contents of its religious teachings. The various qira'at does not mean that the Qur'an has different readings which cause differences in content according to differences, but shows that the Qur'an is very rich in a variety of readings which is a greeting of its beauty..

Price Paid by Common Mass due to Cultural Clashes among our Societies

A society may be classified as traditional, modern or post-modern. Traditional society lays emphasis on religion and magic in behavioural norms and values, implying connection yawning acquaintances with a authentic or illusory past. It broadly accepts rituals, sacrifices and holy feasts. Modernity is considerable break with traditional society. Modern society focuses on science and cause. Post-modern society or late modernity, concentrate on decisive consciousness and is anxious about the destructive belongings of practical science on nature, environment and humanity.

Does Theology Belong in the University? Schleiermacherian Reflections from an Australian Context

This article argues that theology belongs in the university not because of its relationship to the other disciplines but because of its relationship to the church. It discusses Schleiermacher’s understanding of theology as a practical science oriented towards Christian leadership in society. It argues that Schleiermacher’s account provides an illuminating perspective on the history of academic theology in Australia. Theology belongs in the university not for any internal methodological reasons but because of specific contextual conditions in societies like Australia where Christianity has exerted a large historical influence. The article concludes by arguing that the ecclesial orientation of university theology is compatible with the aims of public theology, given that service to the Christian community is a means by which the common flourishing of society can be promoted.

Elementary School Teacher’s Training and Coaching as Trustees of the National Science Olympiad (OSN) in Surabaya Using Science Practicum at SDN I Airlangga Surabaya

The purpose of this community service activity is to provide knowledge and practical science skills to support the National Science Olympiad (OSN) activities for teachers at SDN I Airlangga Surabaya and its surroundings. Based on the questionnaire distributed to the teachers of the SDN I Airlangga Surabaya, it showed that most of the teachers (87%) had never carried out practicum or experimental activities to support the OSN of Science at school. One of the targets to be achieved through this activity is to change attitudes and to increase the knowledge and skills of the SDN I Airlangga Surabaya teachers who have skills in science practicum to support OSN. The training was conducted using lecture methods, slides and videos, question and answer, interactive dialogue, brainstorming and work practices. There are three things that the partners got after holding the training, namely a) Knowledge; it seems that participants have gained new knowledge about the implementation of elementary science practicums after the training, b) Skills; participants seem to have had the skills to carry out practical science activities of elementary school, c) Attitude (behaviour); according to the practicum activities carried out, scientific attitudes were formed by the participants in supporting science olympic activities. In implementing the training, the partners generally have a great willingness and interest to participate on the training.

Incompleteness and Moral Change

This chapter argues that the objectivity and determinacy of moral requirement can be maintained even though the moral habitat system of duties is subject to progressive change and amendment. Like engineering or medicine, it has the structure of a practical science with fundamental laws and values and a deliberative pragmatics for absorbing new knowledge and taking on new tasks. There is no complete or ideal system of duties. A significant upshot of this is that individuals have an imperfect duty to be agents of moral change. They must attend to moral practices and give voice to faults they see. Responding explicitly to a region of concern can have due care priority over unilaterally making things better. It is part of the idea of the moral habitat project to expect moral change as an ongoing collective project of responsiveness to its defining set of moral values.

Introduction

The introduction outlines competing views on how to interpret alchemy, presents the book’s definition of spiritual alchemy, and provides an outline of the work. Throughout the past three centuries, alchemy has often been viewed as either fraudulent superstition, introspective religion, or practical science. Bringing together the latter two in a way that challenges our habit of distinguishing sharply between science and religion, spiritual alchemy was based on early-modern concepts of spiritus, a subtle matter pervading the universe. As a concept, spiritus transitioned freely between laboratory alchemy, medicine, cosmology, and even theology. In the process, it could give rise to heterodox implications, something that also affected spiritual alchemy.

Perbandingan Teknik Penyimpanan Menggunakan Medium Yang Berbeda Terhadap Viabilitas Kapang Colletotrichum capsici dan Prycularia oryzae

Laboratory of Microbiology which is part of Basic Laboratory System in Faculty of Mathematics and Natural Sciences University of Lambung Mangkurat have commonly used as a place of various activities both science academic practice and research. This laboratory also provides analysis for samples and production. Microbial culture plays important rule in practical science of microorganism. Thus, continuous culture and preservation are highly required. Preservation and re-culture of microbes in the laboratory recently using short-term preservation and periodic re-culture to a new medium, so it is necessary to conduct research on microbial preservation, especially molds with certain preservation techniques using different media. Colletotrichum capsici and Prycularia oryzae isolates were used in this study. The two molds were stored using different mediums: tapioca, 50% PDB + glycerol, and 50% PDB + liquid paraffin with a preservation period up to 1-3 months. The preserved mold was then cultured onto PDA medium to see its viability. The results of preservation of Colletotrichum capsici for 1-3 months using 3 different types of medium showed that 50% of liquid PDB-paraffin medium had the best viability compared to tapioca medium and 50% PDB-glycerol. Prycularia oryzae preserved for 1-3 months using tapioca medium, 50% PDB-glycerol, and 50% liquid PDB-paraffin cannot grow back.

Motoda Nagazane’s standards of Confucianism – between Confucianism and Emperor Centralism

This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda’s assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda’s consistent attitude shows that he does not approve of the theory of revolution and that he regards the theory of lineage as an established fact. Thus, he highlights the cultivation of virtues in rulers, adopting the stance typically taken by Confucian scholars in the history of Japanese ideology. In ‘Lessons of the Emperor’s Way’, Motoda attempts to support the meaning of ‘The Three Sacred Treasures’ through Confucian texts. My evaluation of this text results in the view that in this discourse, Motoda transcends the significance of harmonising the deep and difficult ‘Lessons of the Emperor’s Way’ with Confucianism, which is easy to impart. I deduce that Confucianism was positioned above all else as the absolute/comprehensive standard in Motoda’s thought and that his endorsement of the Emperor’s way was proscribed within the ideological boundaries of Confucianism. Through the above analysis, I conclude that Motoda was an anachronistic Confucian scholar who truly endeavored to realise the kingship politics of Yao and Shun in the early Meiji era. While it is acknowledged that he was lagging behind his contemporaries, it is shown that this seemingly backward stance emanated from his serious Confucian scholarship. Further, his assertions differ from the plain-spoken Confucianist Emperor centralism that emerged in later years.

Motoda Nagazane’s standards of Confucianism – between Confucianism and Emperor Centralism –

This paper discusses the ideological significance of the activities of Motoda Nagazane who, in the latter half of his life, became an attendant of Emperor Meiji as a member of the Kumamoto school of practical science. Whilst there were trends towards modernisation and Westernisation, Motoda Nagazane led a conservative reaction attempting to restore Confucianist politics/policies. I scrutinise the theories of revolution and lineage considering the history of East Asian Confucianism and comparing Motoda’s assertions to the views expressed by Kumazawa Banzan. In doing so, I assert that Motoda’s consistent attitude shows that he does not approve of the theory of revolution and that he regards the theory of lineage as an established fact. Thus, he highlights the cultivation of virtues in rulers, adopting the stance typically taken by Confucian scholars in the history of Japanese ideology. In ‘Lessons of the Emperor’s Way’, Motoda attempts to support the meaning of ‘The Three Sacred Treasures’ through Confucian texts. My evaluation of this text results in the view that in this discourse, Motoda transcends the significance of harmonising the deep and difficult ‘Lessons of the Emperor’s Way’ with Confucianism, which is easy to impart. I deduce that Confucianism was positioned above all else as the absolute/comprehensive standard in Motoda’s thought and that his endorsement of the Emperor’s way was proscribed within the ideological boundaries of Confucianism. Through the above analysis, I conclude that Motoda was an anachronistic Confucian scholar who truly endeavored to realise the kingship politics of Yao and Shun in the early Meiji era. While it is acknowledged that he was lagging behind his contemporaries, it is shown that this seemingly backward stance emanated from his serious Confucian scholarship. Further, his assertions differ from the plain-spoken Confucianist Emperor centralism that emerged in later years.

A REVIEW ON VIVARTHA VAADA: ITS IMPLICATIONS IN SWASTHA, ROGI AND CHIKITSA

The science of Ayurveda has its base in the darshanas. Ayurveda adopts the theories from darshanas with necessary modifications so as to suit its practical utility. Vaada is the methodology of discussion proposed by darshanas. Indian philosophers used vaada to unveil the unknown from known and Ayurveda utilises all the available philosophies according to the context to justify its aim i.e to prevent and cure diseases. Vivartavaada is the theory of causation propounded by Vedantha. Vivartavaada and its concepts being pure philosophical cannot be as such applied in Ayurveda as it is a practical science, but the concepts of avidya, maya, adhyasa, and athma that it upholds is an integral part of Ayurveda as it is a holistic science involving both the body and the mind. This article briefly discusses the concepts postulated in Vivarthavaada and its implications in swastha, rogi and chikitsa.