Consult Your Heart

In this article, I explore the authority of the heart (qalb) as a potential locus for the individual moral knowledge and normativity in Islamic ethics. To do so, I discuss the two ḥadīths that ostensibly suggest one’s “self” as a source of moral judgment. These ḥadīths raise renewed questions about the sources of moral judgment, the nature of moral judgment and the ethical capacity of the “self” (conscience)—“consult your heart and consult your self …”; “righteousness is good conduct, and sin is that which rankles in your chest and which you would hate for other people to look upon.” There are rich debates in the Islamic tradition on the place and authority of the bāṭin (inward) in generating moral knowledge, which correspond to contemporary discourses in Western ethics on the place of conscience in the moral formation of the individual. In this article, I argue that although Islamic legal tradition as a discipline has focused on qualified external actions of individuals and the ijtihād (independent legal reasoning) of mujtahids (jurists), it did not ignore the authority of the bāṭin for moral assessment and the ijtihād of common individuals. I propose that the inward dimension has always occupied an important space within the interdisciplinary field of Islamic ethics but has been overshadowed by the overarching theological disputes between the Muʿtazilīs and Ashʿarīs over the sources of knowledge. The article starts by exploring the relevant aḥādīth (reports) and their interpretation in ḥadīth commentaries, followed by an analysis of discussions in the fields of Islamic jurisprudence and Sufism.

The Practical Significance of Kant’s Categorical Imperative

On a standard interpretation, the aim of the formula of universal law is to provide a decision procedure for determining the deontic status of actions. By contrast, this chapter argues for the practical significance of the Categorical Imperative (CI) centering on Kant’s account of the dynamics of incentives. This approach avoids some widespread misconceptions about how the CI operates and false expectations about what it promises and delivers. In particular, it explains how it differs from deductive practical inferences. The CI is the supreme form of morality, and yet not in the sense that particular categorical principles can be derived deductively from it, once the relevant details are supplied. The efficacy of practical reasoning primarily concerns agents and consists in their reorientation toward the right end. Moral knowledge is knowledge about what we ought to do, but it is also a distinctive variety of self-knowledge, that is, knowledge of ourselves as rationally efficacious agents.

Dignity Beyond Price: Kant and His Revolutionary British Contemporary

Despite their contemporaneity and obvious similarities, Richard Price and Immanuel Kant are rarely discussed together. This essay examines the common background of their work, similarities in their methodology and principles, and their common concern with connecting rationalist philosophical systems with knowledge at the level of ordinary life and politics – all this despite their lack of reference to each other. Their normative principles are assessed in connection with major documents and political events in their revolutionary era. A concluding section evaluates their work in relation to contemporary discussions that concern the relationship between pre-reflective and reflective levels of moral knowledge. The essay draws on the work of contemporary scholars such as Danielle Allen, David Brink, Robert Audi, Sarah McGrath, and Thomas Kelly.

Pendidikan IMPLEMENTASI MORAL TRIANGLE LICKONA DALAM MEMBENTUK KARAKTER YANG BAIK DAN KARAKTER AKHLAK KENABIAN MUHAMMAD SAW BAGI SISWA

Thomas Lickona, has a moral triangle in shaping good character, including moral knowledge, moral feelings and moral actions. The moral triangle is interconnected with one another, so that in its implementation it is able to shape the character of students better, if guidance is carried out continuously by the teacher. Besides that, the dynamics of the prophetic nature of Muhammad SAW, are able to be role models for students. Because by having 4 moral characters possessed by Rasulullah, As-Siddiq, Al-Amanah, At-Tabligh and Al-Fatanah, students can have good morals. The combination of the two can shape students into modest and responsible individuals and are increasingly aware of their role as students in facing their future. This can be realized if teachers and parents support each other and monitor everything students do either at school or at home. What is more important than this, students with self-awareness want to make changes in themselves by imitating the person of the Prophet Muhammad as a role model for the ummah.

Concept of ‘New Woman’ and Indian Women Fiction Writers

Literature is one of human creativity that has universal meaning as one of the way to communicate each other about the emotional , spiritual and intellectual experiences that needed to build up intellectual and moral knowledge of mankind . A creative writer has the perception and the analytical mind of a sociologist who provides an exact record of human life, society, and social system. Fiction , being the most powerful form of literary expression today, has acquired a prestigious position in Indian literature. Indian women novelists in English and in other vernaculars try their best to deal with , apart from many other things , the pathetic plight of forsaken women who are fated to suffer from birth to death.