Radical Evil and the Nature of Virtue

This chapter situates Kant’s conception of virtue against the thesis of radical evil, according to which although human beings have a predisposition to virtue, they nevertheless have a propensity to moral evil. Section 1 of the chapter explains Kant’s conception of the “original predisposition to good” as presented in the Religion within the Boundaries of Mere Reason. Section 2 discusses the predispositions to moral feeling, conscience, love of humanity, and respect that Kant posits as presuppositions of being subject to moral requirements. The thesis of radical evil is explained in section 3. Kant’s concept of virtue is the topic of section 4, the propensities to evil (frailty, impurity, and depravity) are discussed in section 5, and in section 6 the task of acquiring virtue by overcoming affects and passions leading to moral evil is explained. The chapter ends with a brief comparison of Kant’s conception of virtue with Aristotle’s.

On a Kantian Form of Respect

In this essay, Stephen Darwall first develops a rich set of distinctions of different forms of respect that supplement the fundamental distinction of recognition and appraisal respect. He then applies it to Kant’s dictum from The Critique of Practical Reason that “before a common humble man … my spirit bows.” Darwall is particularly interested in what Kant says about the phenomenology of respect: how it occurs, how it feels, and the like. The framework Darwall developed earlier, allows him to show how respect as a moral feeling is not only a form of appraisal but also recognition respect, and how the moral feeling of respect relates to other forms, such as “social respect” and “honor respect.”

Respect and the Dynamics of Finitude

Carla Bagnoli argues that Kant’s conception of respect as a moral feeling is crucial to any constructivist theory of practical reason because it provides the only satisfactory account of how moral commands carry subjective authority—how they are experienced as binding by finite agents endowed with rationality. Without positing a moral feeling of respect, a constructivist theory can account for objective moral obligations, but it cannot explain why finite agents can take an interest in action. This account centered on the moral feeling of respect is defended in contrast to the mechanisms of the “reflective endorsement” of moral ends or actions, which has been proposed by prominent Kantian constructivists. The theory of respect as a moral feeling is an integral and eliminable element of Kantian constructivism, whose absence compromises the constructivist account of practical reason and undermines its objectivist aspirations.

IMPLEMENTASI TEORI THOMAS LICKONA TERHADAP PROBLEM KETIDAK JUJURAN

Dishonesty is lying behavior and saying something not true,cheating or not following all applicable rules and being carried out by force and lies. The purpose of this research is to explore theoretically and deeply about the implementation of Thomas Lickona's theory in solving the problem of dishonesty. The method used in this research is literature research method. The results of this study indicate that the Thomas Lickona theory discusses character education. Honest behavior is part of character education and dishonesty can be overcome if individuals who experience it have a strong desire within themselves to continue the process of understanding the character in themselves. When applied to the problem of dishonesty, the theory offered by Thomas Lickona should involve three domains of character education in order to be effective, they are: moral knowing, moral feeling, and moral acting. Besides that, you must always include Allah based on Al Qur'an.

KAJIAN MORALITAS DALAM NOVEL TUHAN IJINKAN AKU MENJADI PELACUR KARYA MUHIDIN M DAHLAN

The research has target for describing moral value that is first figure and communitymoral there are from novel Tuhan Ijinkan Aku Menjadi Pelacur. Morality is quality ofhuman behavior that shows one's behavior is right or wrong, good or bad. In order to makethis research being analyzed, so the researcher use the theory of Thomas Lickona,whichemphasize in three things, those are to know the value of moral, moral feeling, and moralbehavior. Method for this research is hermenutik method (interpreting text). Data and dataresource are the moral value of God bless Me be Prostitute novel by Muhidin M. Dahlan.Data collection technique is using repeat reading, make notes and data classification. Dataanalysis technique is using interpretation, explanation, description, and make conclusion.Data is divided by subs chapter based on the problem and research purpose. Data thatalready been interpreted then it described in an essay as the result. The conclusion by thisresearch is 1) moral knowledge there is moral awareness, knowing moral value, takeperpective, logical of moral and self knowledge from novel “Tuhan Ijinkan Aku MenjadiPelacur” 2) the attitude of moral is moral feeling, conscience, self regard, empathy, good love, self control, and humble. 3) the action of moral is interest, desire, andfigure habits and community. All of the conclusion has been found in the first figure andcommunity from novel “Tuhan Ijinkan Aku Menjadi Pelacur” novel by Muhidin MDahlan.

Identifikasi Problematika Evaluasi Pendidikan Karakter di Sekolah

Pencanangan pendidikan karakter telah dimulai sejak 10 tahun lalu. Namun, hasil pelaksanaanya di sekolah belum diketahui secara pasti, sehingga diperlukan identifikasi mengenai problematika evaluasi pendidikan karakter di sekolah. Artikel ini bersifat deskriptif mengenai identifikasi bagaimana cara mengevaluasi keberhasilan pendidikan karakter di sekolah dengan tepat, sehingga nilai-nilai karakter tersebut secara nyata terinternalisasi dalam jiwa anak didik, tertampilkan dalam perilaku yang baik, dan akhirnya muncul sebagai habit (kebiasaan) yang membudaya. Beberapa faktor penyebab tidak berhasilnya implementasi pendidikan karakter sampai saat ini adalah (1) belum adanya model evaluasi pendidikan karakter sebagai pedoman operasional dalam melakukan evaluasi pendidikan karakter peserta didik secara tepat, efisien dan efektif, (2) pendidikan terlalu menekankan pada aspek intelektual sebagai ukuran keberhasilan, sehingga pembentukan karakter yang baik terabaikan, (3) tidak adanya penerapan pendidikan karakter secara menyeluruh, melainkan sekedar memenuhi kewajiban mengajar, tanpa mengetahui bagaimana seharusnya, (4) anak belum mendapatkan model yang dapat menjadi teladan, dan (5) derasnya informasi yang diterima anak tanpa penyaring. Beberapa langkah evaluasi pendidikan karakter yang diusulkan untuk mengatasi masalah utama evaluasi pendidikan karakter adalah (1) mendefinisikan atau memberi makna secara khusus pada karakter yang akan dicapai, (2) elaborasi terhadap substansi makna yang terkandung dalam karakter tersebut melalui suatu hierarki perilaku: moral knowing, moral feeling, dan moral action, (3) menyusun indikator hasil belajar yang harus dikuasai oleh anak sesuai tahap perkembangannya, (4) menjabarkan indikator karakter menjadi indikator penilaian dalam bentuk rubrik.

STRATEGI PEMBENTUKAN KARAKTER SPIRITUALITAS KEAGAMAAN DAN CINTA TANAH AIR (Perspektif Filsafat Pendidikan Islam)

The globalization current is very influential towards the formation of one's character whether to be character or to be a character tuna. The issue is how to make someone character and avoid the character's tuna. For that, then what will be answered in this study is how the strategy of the character formation of religious spirituality and love of Homeland? What are the values that need to be attributed? The scientific approach used was the philosophy of Islamic education with an eclectic incorporative. The study is entirely a kind of qualitative research-a library with a variety of litertur related to the character. Data collection with documentation. Its analytical techniques (1) Content analysis, (2) Miles and Huberman (data collection, data reduction, data desplay, and data verification), and (3) data triangulation. Research results; First, the strategy of establishing religious spirituality characters and the love of Homeland is habituation, moral knowing, moral feeling, immorality, and repentance with the throne, Takhalli, Tahalli, and Tajalli. Secondly, the primary value implanted is religious spiritual. From this core value will give birth to the value of love of homeland, integrity (honesty-trust), responsibility, respect, humility, tolerance, social care, love of science, hard work, patience, self-reliant, and silaturrahim.

Learning to Love

As an emotional ethic, caritas was taught. This chapter explores the education of children and youth in caritas through acts of care and affection by those within their community. It highlights how youth was understood as a period of imperfect knowing, excusing passionate excess in young people as they learned to develop a personal conscience—an independent self—within a society that placed significant emphasis on community relationships. Teenage romance was a particularly important opportunity for teenagers to explore how caritas was to operate as moral feeling, and this chapter notes how the growing significance of romantic love in the cultural imagination provided young people with an occasion to refigure their self in relation to the group. Yet, if some young people used this as an opportunity to contest social boundaries, evidence suggests that many young people learned their lessons in love too well, on occasion failing to notice the nuances that moderated the discipline of caritas.