SantriPreneur

Kali ini saya mengambil tajuk "Literasi bisnis santri berbasis kemandirian finansial dan ihsan". Kenapa demikian? Karena setidaknya santri itu memiliki moral force. Dia memiliki satu sisi yang tidak dimiliki orang lain, yaitu dia mengawal ideologi dan dalam sejarahnya ideologi ini dikawal ketika ada kemandirian finansial. Kemudian yang kedua adalah sifat ihsan. Tidak hanya ''abil tapi juga ihsan. Dua hal ini yang saya lihat ada pada diri Rasulullah SAW dan sahabat, bahkan para ulama. Dia sebagai dai yang memiliki kemandirian finansial dan ihsan.

Judicial probity and ethical standards: The Judicial Conduct Tribunal’s decision on Judge President John Hlope

This case note on the Judicial Conduct Tribunal’s (hereinafter, “the tribunal”) decision regarding Judge President John Hlophe (hereinafter, “Hlophe” for the sake of brevity) in April 2021 is prompted not only by the increasing attacks on the South African judiciary, but also by the moral force which underlies the rule of law and the independence of the judiciary as constitutional guarantees.

Gerakan Wakaf Kampus

Tulisan ini hendak mendesain gerakan wakaf kampus oleh mahasiswa sebagai generasi Z—generasi yang mendominasi komposisi penduduk Indonesia—untuk mengoptimalkan GNWU di lingkungan kampus. Metode yang digunakan dalam tulisan ini adalah metode kualitatif dengan teknik studi pustaka dan bersifat deskriptif analisis. Mahasiswa sebagai agent of change, social control, moral force, dan iron stock memiliki peran penting dalam mensukseskan sustainable project GNWU. Hal ini didukung dengan momentum bonus demografi, bonus digital dan kesadaran berderma (sharing habit) generasi muda yang kian meningkat signifikan. Gerakan wakaf kampus adalah gerakan literasi wakaf uang yang berfokus pada mahasiswa yang dilaksanakan secara terintegrasi dan berkelanjutan. Gerakan wakaf kampus berupaya mengoptimalkan potensi mahasiswa dalam mendukung GNWU yang dapat dilakukan dengan membentuk komunitas penggerak wakaf di kampus. Komunitas penggerak wakaf kampus ini berorientasi pada pengkaderan nazir yang kompeten dan berkualitas agar wakaf uang dapat memberikan nilai manfaat lebih banyak, khususnya untuk masyarakat kampus. Gerakan wakaf kampus dapat dilaksanakan dengan melibatkan semua elemen yang ada di dalam kampus, yakni mahasiswa dan pihak kampus dengan pengawasan dari BWI. Gerakan wakaf kampus diharapkan dapat menjadi pionir pergerakan perwakafan di lingkungan kampus dalam mendukung GNWU yang berorientasi pada tercapainya SDGs 2030. Kata Kunci: GNWU, gerakan wakaf kampus, wakaf uang, sustainability project.

Milgram revisited: The role of belief in science

Belief in science is a term applied to assess the degree to which individuals see science as a positive and moral force. This allegiance to science as a guide for societal progress changes on a cultural level over time, with there being a particularly strong contrast between the widespread distrust of science in modern times and the ‘Golden Age of Futurism’ that contextualized Milgram’s infamous obedience experiments. Milgram’s experiments have been critically analyzed for their methods and conclusions, and although many factors have been proposed as possible contributors, society’s relationship with science during that era is largely overlooked. This presentation applies belief in science as a likely contributing factor in Milgram’s experiments through two primary routes: 1) the experiments took place during a timeframe characterized by a rich embracing of science through major innovations, portrayals in popular media, and celebrity scientists, and 2) the use of belief in science as a prime in a multitude of ways, including legitimizing the experiment with a scientific textbook and by advertising Yale University as the location of the experiments. Belief in science should be considered among contributing factors in discussing Milgram’s outcome, as it could contribute to obedience through an appeal to scientific progress, calling further into question Milgram’s wartime atrocity applications, and offers an additional reason as to why the obedience experiments would inevitably differ in a modern context.

Islam and Modernity in Crosshairs of History

Static view of religion is a cause of concern in all religious communities because it not only gnaws at their dynamism, more often it tends to swing history back to the old life patterns which have lost their validity and moral force. On the other hand history moves forward and seeks its direction intuitively. So, traditional view of religion collides with the forces of history in futile effort to cease the torrential stream of time. Resultantly, time or history crush them or throw them in the yokes of slavery of others who entertain ever fresh and dynamic view of history and religion. Same went with Islam. With an advent of modernity after European renaissance when Europe collided horns with Islam, once all the Muslim world submerged in European colonialism.it forced Muslim intelligentsia on serious soul search and brought forth three schools of thought the traditionalist who strictly cling to tradition even if it had relevance to the emerging realities of history or not; the revivalists who seek assuage in pristine Islam and turn the tide of history back while modernists sensing new realities harness materieux of history for moral cause and go hand in hand with history. Modernity is also a departure from mythos to the rationale so the most crucial question of todays’ scholarship is whether Islam and modernity are compatible or poles apart in context of history.

Ronald Dworkin and Human Dignity as Highest Constitutional Value: Philosophical Theorization of Rights and Human Dignity in a Comparative Perspective

This paper focuses on the study of Ronald Dworkin and Human dignity as the highest constitutional value. Ronald Myles Dworkin (1931-2013), a famous American philosopher, jurist, and scholar of the United States constitutional law believes that constitutional provisions are permeated with moral principles and that human dignity is an intrinsic constitutional value, and that it must be considered in judicial decisions. Dworkin has his concept of rights, arguing that rights constitute claims against the state, and he espouses the idea that it is forbidden to sacrifice individual needs and preferences to achieve the public interest. That is, there are rights that the state cannot derogate from or violate, whatever the rationalizations and justifications. Dworkin categorically affirms that people have the right to be treated with dignity and that rights have an exceptional moral force that stems from the importance of human dignity, and that leads to preventing the formulation and implementation of specific policies even if they aim to enhance the general welfare of society. Consequently, his thoughts and reflections in this regard constitute a solid philosophical basis for the recognition of human dignity as the highest constitutional value.

The Compatibility of Constitutional Democracy and International Law

The principle of national constitutional supremacy sits uneasily with the authority claimed by international law to constrain state action, even action arising in conformity with constitutional rules. The authority of various institutions in a constitutional democracy is democratically sanctioned, which comes with a special moral force and normative legitimacy. Therefore, one of the unappreciated features of constitutional supremacy is its democratically sanctioned potential to undermine international law and ultimately undermine the protection it affords to states and to the rights and interests of their citizens. This chapter argues that this incompatibility can be reduced or resolved by changes in rules at both the domestic and the international levels and suggests a certain way of resolving it that does the least possible damage to domestic constitutional supremacy while reconciling it with central demands of international law.