The Marriage Law Amendment Bill, 2010: Through a Gendered Lens

India has taken a big step in the year 2005 by amending the Hindu Marriage Act, 1955, giving women the equal right of inheritance as their male siblings. However, there remains a loophole where women are still marginalized when it comes to the division of property; the division of matrimonial property after separation. It is observed that divorce leads to women facing several hurdles starting from the legal system to their natal homes; the conditions are not suitable for women to have a good life after divorce due to loopholes in the legal system in India. Due to these issues faced by women, they are forced to stay loyal to their exploitative marriage for the rest of their lives. The introduction of the Marriage Law Amendment Bill of 2010, which eases the laws on divorce, brings further problems for women as they subjected to a rough legal system that upholds social morality over constitutional morality.

MANIFESTATION OF SHARIA REGIONAL REGULATIONS IN MANAGING SOCIAL MORALITY

This study discuss about the manifestations of shariah perda in managing of sosial morality. The type of this research is a qualitative descriptive using the sociological, historical and normative juridical approaches. The results of this study suggest that the sharia regional regulations are established based on the Koran and hadith. In the history of its formation, it is inseparable from the formation of national law by observing the three periods of its formation, especially regarding regional autonomy. It is also necessary to understand that if you look at the position of regional regulations, especially sharia regulations by looking at the legal system in force in this country, it can be understood that Islamic sharia has an important position in the formation of law in Indonesia. This regulation aim of safeguarding and protecting the dignity of the community. Although there is opposition and rejection of it, this rule is in accordance with the national legal system and makes a great contribution to managing people's lives. Because one of the functions of law is to regulate or control the actions and behavior of the community so as not to do actions that are detrimental to themselves and to the surrounding community.

Comparative Analysis of the Criminal and Legal Protection of Morality in the Legislations of Ukraine and Moldova

The article under studies relies on the understanding that the future of any state, society and mankind on the whole largely depends on the moral virtues of each individual. However, today's moral, spiritual and cultural basics are seriously challenged, annihilated and neglected. Resting on a comparative-legal analysis of the current criminal legislation of Ukraine and the Republic of Moldova, the article deals with the peculiarities of the criminal and legal protection of morality, identifies in the above legislations certain common and distinctive features in the context of existence and construction of legal norms, investigates their structural elements and, eventually, determines types of punishment. It has been substantiated that Ukrainian criminal legislation is rather progressive in terms of the criminal and legal protection of morality. It might be explained by the fact that respective criminal and legal prohibitions not only have been reflected in a special section of the Criminal Code of Ukraine, but are also described there in detail. In addition, these prohibitions are marked with partial, but at the same time significant and expedient changes and supplements that completely comply with the present-day challenges (for instance, in terms of liability for cruel treatment of animals, vandalizing a grave or other burial place or the body of the deceased, etc.). Particular emphasis has been laid on the fact that due to the recent changes in the Criminal Code, which came into force in March, 2021, especially striking are the elements of such crimes as access to child pornography, its acquisition, storage, import, transportation or other movement, production, sale and dissemination (Art. 301-1), and carrying out of entertaining action of sexual character with participation of the minor (Art. 301-2). On the other hand, the criminal legislation of Moldova does not contain a separate structural part, which would systematize all socially hazardous actions regarding morality. Instead, certain articles on the protection of social morality are enshrined in different chapters of a Special Part of the Criminal Code of the Republic of Moldova. It is also important that the article under discussion draws a conclusion that the protection of social morality in the criminal legislation of Moldova comprises both traditional for most states norms (for example, liability for pimping, illegal acts on pornographic objects, vandalizing a grave, etc.) and not quite common ones (liability for incest, obtaining child prostitution services; cruel treatment of animals by a person responsible for the care, protection and welfare of animals, for training or veterinary care; vandalism; debauched actions in the form of exhibitionism, compelling to participate in making pornographic performances, etc.).

Dakwah Bil-Hal Kiai sebagai Upaya Pemberdayaan Santri (Action Da'wah by the Kiai as an Effort to Empower Students)

This study aims to examine the role of Kyai in the effort to empower students through the bil-hal da'wah method at one of the Islamic boarding schools in Yogyakarta. This type of research is field research. Data were collected through interview and observation methods. Through the emic approach, data analysis was carried out descriptively - qualitatively. The study results show that the bil-hal da'wah method carried out by Kyai has a positive impact on the students. This can be seen through three aspects; First, changes in theological morality and social morality for the better. Second, to cultivate the mentality of personality and social care. Third, create productivity of economic independence. However, it is still necessary to continue improving the students' competency skills (Human Resources). Apart from the shortcomings, the bil-hal da'wah method can be used as a role model for developing constructive da'wah, both for students and the wider community.

The Righteous Mind: Why Good People Are Divided by Politics and Religion by Jonathan Haidt: Book Review

In The Righteous Mind, Jonathan Haidt examines the moral grounds that people intuitively believe. He presented his idea by asking why good people are divided by politics and religion. Then, he asked about morality by asking, “Where does morality come from?” (Haidt, 2012, p. 3). He explained that people understand social morality in different ways. People live in unique societies that shape their understanding of social norms, which are based on many factors, such as culture, religion, and education. Haidt based his ideas about the righteous mind on three principles and demonstrated them through three metaphors to help his readers understand his theory. The first principle is “intuitions come first,” and its central metaphor is that the mind is like a rider on an elephant, where the rider’s job is to serve the elephant. The second principle is “there is more to morality than harm and fairness,” and its central metaphor is that the righteous mind is like a tongue with six taste receptors. The third principle is “morality binds and blinds,” and its metaphor is that we are 90 percent chimp and 10 percent bee (Pp. 3, 109, 217).

SOCIAL MORALITY EDUCATION IN THE REJANG’S CULTURE OF "SERAMBEAK"

The social morality education contained in Serambeak is a meeting of the sacred mission of Islamic education with the Rejang culture in terms maintaining the life of the Rejang community. The Rejang community lives on the basis of a rural life system that strongly adheres to a set of cultures and customs called Serambeak, which contain social morality education of the community. Thus, this qualitative research was conducted by means of the descriptive-analytic method in a way that the words, sentences, and discourses in the literary work of Serambeak were described, and were, then, analyzed by providing understanding and explanations of texts. Data interpretation was carried out resting upon the researcher’s and community’s perspectives through information shared by traditional and religious leaders. The data analysis technique was carried out by classifying the data based on tracing the sentence clusters in Serambeak through the character's speeches and their attitudes. The results of this study revealed the following: First, the use of Serambeak as a local culture with its literary beauty makes it easier for the Rejang community to receive the social morality education brought by Islam as a foreign religion. Second, the content of social morality education in Serambeak consists of the arrangement of life for action and demands for action. Third, the social morality education contained in Serambeak is an effort to erode the old life orders, attitudes, and behaviors of Rejang people.

Respect for Persons and Public Justification

Gerald Gaus argues that respect for persons is not an independent ground for requiring that social morality must be publicly justified. Instead, respect is built into the structure of social morality, because social morality involves recognizing one another as sources of a moral summons to follow rules. So mutual respect for persons is a social achievement, not a requirement underlying morality. The authority of rules of social morality derives from this structural nature of social morality. But because one may face a gap between one’s individual moral reasoning and social morality, no particular rule of social morality, including rules about whether coercion is justified, necessarily overrides one’s own moral conclusions.

THE NOTION OF FREE WILL AND ETHICAL CHOICE IN THE WORK “SHARH AL- 'AQA'ID” OF SA'AD AD-DIN TAFTAZANI

The article provides an in-depth analysis of Sa’ad ad-Din Taftazani’s philosophical and ethical views on kalam (a popular speculative discipline of medieval Muslim literature that provides any reasoning on religious and philosophical topics) based on rational thinking. In particular, it aims at looking through one of the puzzling issues of kalam philosophy – freedom of will and ethical (moral) choice of a man discussed in “Sharh al- ‘Aqa’id” written by the great thinker. The work of Taftazani describes some features of the Creator as kindness and good deeds originally appeared from His creativity and instructs people to refrain from various actions that may occur due to undesirable human behavior. In this article, we analyze the conceptual ideas and views on the freedom of will and ethical (moral) choice of a man. We presented them as the biggest problems in the outstanding thinker’s spiritual heritage based on the philosophy of time and space. To be specific, the thinker considers the inadequacy of sin and apostasy as the features of disrespectful behavior and social morality. Furthermore, various religious and moral guidelines for testing people through their actions prohibited by socio-moral norms have been substantiated based on intellectual and metaphorical sources. Taftazani perfectly illustrated that the Creator has always commanded the human community to do only good deeds. Next, He commanded to be abstinent from restricted things and actions. He kept the freedom of man under moral criteria as obedience or disobedience to Shari’ah commands. The research discusses the harmony and disproportions in modern philosophy with the philosophical views of the thinker Taftazani in the management of human destiny and freedom of will. It thoroughly compares the notions of voluntarism and fatalism existing in modern philosophical terminology with Taftazani’s views on the issue related to freedom of will and moral choice. Additionally, I provide a comparative analysis on the interrelationship and differences between European philosophers’ views on the subject and Taftazani’s ideas. We have tried to express our views on the issue of freedom of will and ethical (moral) choice using the copy of “Sharh al- ‘Aqa’id” published in Great Britain.

Interpretation of value dispositions of students attending Ukrainian educational and rehabilitation institutions in the context of the theory of archetypes

The article uses the theoretical and methodological standpoint of Gilbert Durand’s theory of archetypes to interpret ethnic archetypes of Ukrainians, which are manifested in the set of value dispositions of students attending educational and rehabilitation institutions. The authors substantiate the idea that the influence of archetypal determinants in children is manifested primarily in value dispositions that act as potentials for their future behaviour; they are the projection of the collective unconscious influence on the social morality of a particular society and the formation of universal prototypes that determine the living environment of each individual and the entire community, eventually affecting the construction of social reality. Based on the survey conducted among senior students of educational and rehabilitation institutions of Ukraine, it is empirically shown that the value structure of student youth is formed mostly regardless of their gender, reflecting the main national archetypes (freedom-loving Cossack society, cordocentrism, the concept of “fertile land”, peasantry character, the image of Goddess-Mother) and includes such traits of national character as democratic nature, opulence, thrift, diligence, religiosity and respect for women. The article demonstrates the analytical and interpretative value of the conceptual trichotomy “diurnal – dramatic nocturnal – mystical nocturnal” introduced by G. Durand for understanding the archetypal pre-conditions of students’ choices of priority values. The authors analyse the specific features of the value sphere of students with disabilities: when compared to children without disabilities, they show lower indicators for almost all value points. It is suggested that these differences are evidence of the lesser manifestation of archetypes and national character traits due to preferential focusing on health issues, the need to monitor and control physical condition increasingly, coordination of movements, etc. Because of this, in students with disabilities, the postural reflex, which belongs to the sphere of the diurnal influence, retains its activity after reaching physical maturity and often manifests itself in the unprecedented psychological vitality of people belonging to this category.