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Oser, Lee. „Was C. S. Lewis a Christian Humanist?“ Christianity & Literature 72, Nr. 2 (Juni 2023): 193–207. http://dx.doi.org/10.1353/chy.2023.a904916.
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Abstract: Was Belfast native C. S. Lewis (1898–1963) a Christian humanist? I approach this question by revisiting Lewis's critique of Christian humanism in Erasmus, More, Swift, and others. This sets up a contrast between Lewis the critic and Lewis the satirist—I refer particularly to the vein of satire that surfaces in The Pilgrim's Regress and runs through The Screwtape Letters and That Hideous Strength . I show that Lewis the satirist is indebted to the very same Christian humanists whom he disparages elsewhere. While Lewis's relation to Christian humanism is rife with contradiction, it is nonetheless central to his achievement.
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Ng, Karen. „Humanism: A Defense“. Philosophical Topics 49, Nr. 1 (2021): 145–63. http://dx.doi.org/10.5840/philtopics20214919.
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This paper develops an approach to humanist social critique that combines insights from Marx and Fanon. I argue that the concept of the human operative in humanist social critique should be understood both as the normative background against which questions of human flourishing and dehumanization can come into view, and as the evolving demand for universal human emancipation. Far from being abstract, essentialist, or ahistorical, Marx and Fanon show that humanist social critique operates through a dialectic between particular, socially and historically situated forms of oppression and struggle, and the universal species-context of the human life-form in which particular forms of suffering and injustice can come into view as instances of dehumanization. In developing this approach to humanist social critique, I defend humanism against three prominent objections: the charge of speciesism, the charge of essentialism, and the recent charge from Kate Manne who argues that humanism underdescribes relations of social antagonism and that recognition of humanity is compatible with inhumane treatment. In addition to considering the necessary relation between the particular and the universal, I also consider the relation between the psychological and social/political, arguing against the recent approach to the problem of dehumanization in the work of David Livingstone Smith.
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Sri Haryanto und Achmad Zainuri Rosid. „IMPLEMENTASI DAN AKTUALISASI PENDIDIKAN HUMANIS RELIGIUS DI SEKOLAH“. Jurnal Cakrawala Ilmiah 2, Nr. 9 (26.05.2023): 3497–504. http://dx.doi.org/10.53625/jcijurnalcakrawalailmiah.v2i9.5665.
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The research method used by the researcher in this research is a qualitative approach with a descriptive method. This type of research uses a literature study.
Education in Indonesia is still experiencing a character crisis, many violations of norms, juvenile delinquency and far from religious values. Conceptualization of the image of a religious humanist school, namely a school that develops basic humanist values (freedom, creativity, cooperation, honesty, self-actualization) while remaining within a religious framework. Not secular humanism, but humanism by religious values (science, aqidah, worship, morality, ma'rifah). Factors that describe a religiously humanist school include the principal as a motivator, teachers as a motivator, a variety of activity programs, adequate learning facilities, a conducive school culture, a supportive social environment, and responsive parents.
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Isnaini, Rohmatun Lukluk. „Kajian reflektif: Relevansi pendidikan humanis-religius dalam menghadapi era revolusi industri 4.0“. Jurnal Pembangunan Pendidikan: Fondasi dan Aplikasi 7, Nr. 1 (11.02.2020): 26–34. http://dx.doi.org/10.21831/jppfa.v7i1.26945.
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Penelitian ini bertujuan untuk mengkaji pendidikan humanis-religius secara reflektif dalam menghadapi era revolusi industri 4.0. Data dikumpulkan dengan teknik library research (penelitian pustaka). Data yang telah terkumpul kemudian dianalisis secara kualitatif dengan pendekatan deskriptif. Analisis data dilakukan melalui pemaparan suatu pemikiran, pendapat para ahli (Ki Hajar Dewantara dan Prof. Abdurrahman Mas’ud, Ph.D.) atau fenomena yang ada dalam kehidupan masyarakat. Hasilnya menyebutkan bahwa pendidikan humanis-religius akan terus relevan dengan berbagai perubahan zaman, terutama dalam menghadapi era revolusi industri 4.0. Hal ini dikarenakan pendidikan humanis-religius merupakan dasar pondasi dalam kehidupan setiap insan untuk menjadikannya manusia yang berkarakter baik, tidak hanya untuk dirinya sendiri tetapi juga mampu bersikap humanis terhadap sesama dengan landasan agama. Sikap humanis dan religius akan dibutuhkan pada setiap masa oleh manusia, oleh karenanya melalui pendidikan humanis-religius akan ada keseimbangan antara kemajuan intelektual untuk sosial kemasyarakatan, sehingga dapat menghasilkan generasi-generasi yang berkarakter kuat secara humanis dan religius dengan segala potensi yang dimilikinya dan diorientasikan untuk kemashlahatan umat untuk meraih kebahagiaan bagi kehidupan AbstractThis research aims to examine reflective humanist-religious education in the face of the industrial revolution era 4.0. Data collected by library research techniques (library research). The collected data is then analyzed qualitatively using a descriptive approach. Data analysis is carried out through the presentation of thought, opinion of experts (Ki Hajar Dewantara and Prof. Abdurrahman Mas'ud, Ph.D.) or phenomena that exist in people's lives. The results state that humanist-religious education will continue to be relevant to the changing times, especially in the face of the industrial revolution 4.0. This is because humanist-religious education is the basic foundation in the life of every human being to make him a human with good character not only for himself but also able to be humane towards others with a religious foundation. Humanist and religious attitudes will be needed at all times by humans. Therefore, through humanist-religious education, there will be a balance between intellectual progress for social society so that it can produce generations of people who have strong human and religious characteristics with all the potential they have and are oriented to the benefit of the people to achieve happiness for life.
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Gal, Adiv. „Attitude Construction toward Invasive Species through an Eco-Humanist Approach: A Case Study of the Lesser Kestrel and the Myna“. Education Sciences 13, Nr. 11 (25.10.2023): 1076. http://dx.doi.org/10.3390/educsci13111076.
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The green school in northern Israel has embraced an eco-humanist approach with the aim of mitigating the animosity displayed by fifth-grade students towards invasive species. This antipathy arose due to the negative impact of these invasive species on a local species that the students were monitoring as a component of their environmental education curriculum. Therefore, the purpose of this study was to examine to what extent, if at all, there is a difference in the ethical attitude of the 188 fifth-grade students (10–11 years old) towards the conflict between the Lesser Kestrel (local species) and the Myna (invader species) and the solution to this conflict following the change to an eco-humanist teaching approach. The study, based on content analysis methodology of written self-reflection, and thematic analysis indicated that the fifth-graders’ knowledge was not adversely affected, but the solutions they proposed for resolving the conflict between the Myna and the Lesser Kestrel were more holistic, ethical, and moral after adopting the eco-humanist approach. Eco-humanism encourages an ethical attitude and environmental responsibility toward nature’s fate, including invasive species.
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Vos, Jeroen de, und Arjan W. Braam. „An Empirical Study on the Nature of the Verbal Responses of Humanist Chaplains“. Religions 12, Nr. 12 (07.12.2021): 1080. http://dx.doi.org/10.3390/rel12121080.
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There has been a limited amount of empirical research conducted in the past on how chaplains, and humanist chaplains in particular, actually interact with their clients during conversations as a part of spiritual care and counselling. The aim of the current study was to gain insight into the extent to which the verbal responses of humanist chaplains corresponded to Rogers’ nondirective approach during conversations with clients. Rogers’ approach has been commonly embraced since the beginning of the professionalization of humanist chaplains in the Netherlands. The study focused on humanist chaplains working at a general hospital in the Netherlands. Ten humanist chaplains took part in the study by audio recording their conversations with clients. The audio recordings were transcribed and analysed, and the verbal responses of humanist chaplains were compared to Rogers’ approach. Subsequently, the verbal responses were analysed via conversation analysis, which also provided insight into how the humanist chaplains actually conversed with clients. Most of the verbal responses (73%) were consistent with Rogers’ nondirective approach, though the ways in which some of the verbal responses were expressed were different; they were more compassionate and comforting. The remaining 27% of the verbal responses were directive and did not correspond to Rogers’ approach. The study shows that, compared to Rogers’ nondirective approach, the approach of the humanist chaplains was more direct and comforting.
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Davim, David Emanuel Madeira, und Eduardo José Marandola Junior. „O pensamento fenomenológico na educação geográfica: caminhos para uma aproximação entre cultura e ciência / Phenomenological thinking in geographic education: an approach for roads between culture and science“. Caderno de Geografia 26, Nr. 47 (20.09.2016): 684. http://dx.doi.org/10.5752/p.2318-2962.2016v26n47p684.
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<p>Com a intensão de responder à demandas do contexto contemporâneo e seus desafios, principalmente no campo científico, que coloca em cheque sua credibilidade de discurso e sua posição de autoridade diante da produção do conhecimento, nos propomos, com este artigo, a pensar novas alternativas à educação básica, sobretudo à prática do ensino em ciências humanas, destaque maior para a educação geográfica. Para viabilizar esta reflexão nos utilizaremos de uma perspectiva humanista-fenomenológica, que nas últimas décadas reapareceu como uma alternativa epistemológica a este contexto aparentemente fluido, proporcionado pela pós-modernidade que se apresenta. Esta perspectiva humanista na Geografia ressurge no contexto epistemológico contemporâneo como um colaborador em potencial para a superação desta condição apriorística, racional e universalista que ainda orienta o pensamento geográfico atual.</p><p><strong>Palavras-chaves: </strong>Fenomenologia; Geografia Humanista; Educação; Cultura e Ciência.</p><p><strong>Abstract </strong></p><p>With the intention of reply to the demands of the contemporary context and its challenges, mainly in the scientific camp, which puts in check their credibility speech and his position of authority on the production of knowledge, we propose, with this work, to think of new alternatives basic education, especially in the practice of teaching in the human sciences, most prominent for School Geography. To enable this reflection we will use in a humanist-phenomenological perspective, which reappeared in recent decades as a coherent epistemological alternative to this seemingly fluid context provided by that postmodernity is presented. This humanist perspective in Geography resurfaces in contemporary epistemological context as a potential contributor to overcoming this a priori, rational and universal that still guides the current geographical thought condition.</p><p> </p><p><strong>Keywords</strong>: Phenomenology; Humanist Geography; Education; Culture and Science.</p>
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Walker, Rab. „‘Drawing Out’ ‐ a Humanist Approach to Drawing“. International Journal of Art & Design Education 21, Nr. 2 (Mai 2002): 106–15. http://dx.doi.org/10.1111/1468-5949.00305.
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Dean, Hartley. „A Radical Humanist Approach to Social Welfare“. Ethics and Social Welfare 14, Nr. 4 (10.06.2020): 353–68. http://dx.doi.org/10.1080/17496535.2020.1777454.
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Heath. „Toward a Humanist Approach to Historic Preservation“. Journal of American Folklore 132, Nr. 526 (2019): 390. http://dx.doi.org/10.5406/jamerfolk.132.526.0390.
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Gulo, Rezeki Putra, Erwin Zai und Agusmawarni Harefa. „Pendidikan Agama Kristen dalam Masyarakat Majemuk:“. ELEOS: Jurnal Teologi dan Pendidikan Agama Kristen 2, Nr. 2 (25.01.2023): 81–90. http://dx.doi.org/10.53814/eleos.v2i2.32.
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Abstract: The life of religious communities today has been faced with a situation that is quite astonishing and crucial. This condition is often caused by the failure of some religious people to create a humanist civilization in the midst of pluralism. In addition, this tension is often caused by the fanaticism of religious people who are too radical so that it raises intolerant attitudes between religious people. The position of Christian education as a minority in the midst of the majority has new challenges and demands. Indeed, every Christian can be a humanist figure in the midst of pluralism. Intolerant attitude is a lifestyle that needs to be avoided by every Christian. This research uses a qualitative method with a literature approach. This effort aims to offer ideas on the rise of religious fanaticism today. The author's final conclusion about PAK in a pluralistic society is that Humanist Christian education is needed by every Christian today in the face of religious fanaticism.Abstrak: Kehidupan umat beragama dewasa ini telah diperhadapkan dengan situasi yang cukup mencengangkan dan krusial. Kondisi ini tidak jarang diakibatkan oleh gagalnya sebagian umat beragama menciptakan peradaban humanis di tengah-tengah pluralisme. Selain itu, ketegangan ini kerapkali diakibatkan oleh fanatisme umat beragama yang terlalu radikal sehingga memunculkan sikap intoleran antara umat beragama. Kedudukan pendidikan Agama Kristen sebagai minoritas di tengah-tengah mayoritas mendapat tantangan dan tuntutan baru. Sejatinya setiap orang Kristen dapat menjadi figur humanis di tengah-tengah pluralisme. Sikap intoleran merupakan pola hidup yang perlu dihindari oleh setiap orang Kristen. Penelitian ini menggunakan metode kualitatif dengan pendekatan kepustakaan. Usaha ini bertujuan untuk menawarkan gagasan terhadap maraknya fanatisme umat beragama dewasa ini. Kesimpulan akhir dari penulis tentang PAK dalam masyarakat majemuk adalah pendidikan Agama Kristen Humanis sangat diperlukan oleh setiap orang Kristen masa kini dalam menghadapi fanatisme terhadap agama.
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Sitorus, Henry, und Junjungan Saut Bonar Pangihutan Simanjuntak. „Penguatan Kapasitas Kelompok Sadar Wisata (Pokdarwis) dalam Mendukung Pengembangan Bumdes untuk Pengelolaan Amenitas Desa Agrowisata Alam Berbasis Bambu di Desa Pardomuan Ajibata Kecamatan Ajibata Kabupaten Toba“. Pelita Masyarakat 4, Nr. 2 (07.03.2023): 252–64. http://dx.doi.org/10.31289/pelitamasyarakat.v4i2.8757.
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The humanism approach as a movement raises awareness of human values aimed at the students of Bina Agung Private Middle School, Sunggal District, with the aim that students can avoid the dangers of drugs and promiscuity both within the school environment and outside the school environment. The implementation method is carried out by lectures and discussions with students. The results of this community service show that the humanist approach to students is very effectively used as a means to make changes in the mental revolution of students to avoid the dangers of drugs and promiscuity, because this can interfere with learning and reduce student achievement at school. In addition to the humanism approach that is applied to students, it is also carried out with a preventive approach to students by providing an understanding of the dangers of drugs and promiscuity and accompanied by teachers
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Lubis, Mhd Ansor, Hasbiana Dalimunthe und Indawati Lestari. „Pendekatan Humanisme Terhadap Siswa/i Tentang Bahaya Narkoba dan Pergaulan Bebas di Sekolah Menengah Pertama (SMP) Swasta Bina Agung“. Pelita Masyarakat 4, Nr. 2 (07.03.2023): 239–51. http://dx.doi.org/10.31289/pelitamasyarakat.v4i2.8745.
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The humanism approach as a movement raises awareness of human values aimed at the students of Bina Agung Private Middle School, Sunggal District, with the aim that students can avoid the dangers of drugs and promiscuity both within the school environment and outside the school environment. The implementation method is carried out by lectures and discussions with students. The results of this community service show that the humanist approach to students is very effectively used as a means to make changes in the mental revolution of students to avoid the dangers of drugs and promiscuity, because this can interfere with learning and reduce student achievement at school. In addition to the humanism approach that is applied to students, it is also carried out with a preventive approach to students by providing an understanding of the dangers of drugs and promiscuity and accompanied by teachers.
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JENKINS, NICHOLAS. „No substitute for human touch? Towards a critically posthumanist approach to dementia care“. Ageing and Society 37, Nr. 7 (19.05.2016): 1484–98. http://dx.doi.org/10.1017/s0144686x16000453.
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ABSTRACTThis paper develops a sociological critique of the pre-eminence of humanism in dementia care policy and practice. Throughout the centuries, humanism has served as something of a double-edged sword in relation to the care and treatment of people living with progressive neurocognitive conditions. On the one hand, humanism has provided an intellectual vehicle for recognising people with dementia as sentient beings with inalienable human rights. On the other hand, humanist approaches have relied upon and re-enforced normative understandings of what it means to be human; understandings that serve to position people with dementia as deficient. Two posthumanist approaches to dementia care policy and practice are explored in this paper: transhumanism and critical posthumanism. The former seeks, primarily, to use advances in 21st-century technologies to eradicate dementia. The latter seeks to de-centre anthropomorphic interpretations of what it means to be a person (with dementia), so as to create space for more diverse human–non-human relationships to emerge. The paper concludes with some tentative suggestions as to what a critically posthumanist approach to dementia care policy and practice might look like, as we move closer towards the middle of the 21st century.
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Rachman, Nizam Aulia, Tobroni Tobroni und Nafik Muthohirin. „Implementasi Konsep Humanisme Religius dalam Pembelajaran Akidah Akhlak“. Al-Liqo: Jurnal Pendidikan Islam 8, Nr. 2 (30.12.2023): 305–25. http://dx.doi.org/10.46963/alliqo.v8i2.1350.
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This article discusses the implementation of the concept of religious humanism in Akidah Akhlak (Faith and Morality) education at SMA Muhammadiyah 3 Batu. The research is motivated by the increasing phenomenon of bullying among teenagers, especially students. The objective of this research is to describe the implementation of the religious humanism concept in Akidah Akhlak. This study employs a qualitative method with a case study format. Descriptive data was collected through observation, interviews, and documentation. Data analysis was conducted through data reduction, data presentation, and drawing conclusions. The results of the research indicate that SMA Muhammadiyah 3 Batu applies a religious humanism approach in Akidah Akhlak education by integrating religious and human values to develop students' character through discussions, mentoring, and guidance. The religious humanist approach in Akidah Akhlak education helps students understand and apply religious values in their daily lives. This approach also reinforces empathy, tolerance, self-confidence, and high-quality social interaction. Through the values of religious humanism, individuals are prepared to become individuals who possess empathy and compassion in social interactions. Thus, this approach can create a safe, inclusive, and bullying-free educational environment.
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Reynolds, Joan M. „“Pragmatic Humanism” in Foucault's Later Work“. Canadian Journal of Political Science 37, Nr. 4 (Dezember 2004): 951–77. http://dx.doi.org/10.1017/s000842390499018x.
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Abstract.Michel Foucault's late turn to ethics for an understanding of subject self-constitution is explored in relation to the problematic of humanism. Foucault's reconsideration of Immanuel Kant's Enlightenment-grounded legacy constitutes, it is argued, a significant resource for thinking about new ways to approach cultural practices that have as their aim a reconstitution of identity outside dominant structures of scientific and legal knowledge. This essay explores how Foucault's earlier anti-humanist misgivings give way to a more ethical-pragmatic conception of humanism in relation to notions of freedom, rights and equality. The insights of pragmatism—particularly those of John Dewey—are employed as a means by which to situate what is called here the “pragmatic humanism” of the later Foucault.Résumé.Le tour en retard de Michel Foucault à l'éthique pour une compréhension d'individu-constitution soumise est exploré parrapport au problématique de l'humanisme. La reconsidération de Foucault du legs d'Immanuel Kant publiant hors de l'éclaircissement constitue, il est discutée, une ressource importante pour penser à de nouvelles manières d'approcher les pratiques culturelles qui ont en tant que leur but une reconstitution des structures dominantes d'extérieur d'identité de la connaissance scientifique et légale. Explore comment des craintes plus tôt d'anti-humaniste de Foucault mènent à une conception moral-pragmatique d'humanisme par rapport aux notions de la liberté, des droites, et de l'égalité. Les perspicacités du pragmatisme—en particulier ceux de John Dewey—utilisé comme moyens par lesquels pour situer ce qui est s'appellent ici l'humanisme pragmatic du Foucault plus défunt.
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Mansir, Firman. „Pendidikan dan Perlindungan Anak di Sekolah: Upaya Perlindungan dan Pencegahan Serta Penanganan di Indonesia“. Elementary : jurnal ilmiah pendidikan dasar 8, Nr. 1 (29.04.2022): 15. http://dx.doi.org/10.32332/elementary.v8i1.3370.
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Artikel ini bertujuan menjelaskan mengenai cara perlindungan anak di negara dengan menerangkan cara memberikan keamanan dengan melindungi anak dengan pencegahan serta penanganan yang ada melalui berbagai pendekatan humanis. Metode penelitian ini menggunakan pendekatan kualitatif, karenanya dalam mengumpulkan data melalui literatur review terhadap data primer dan sekunder. Hasil penelitian ini menunjukkan bahwa anak pada level sekolah dasar menjadi tonggak peradaban di suatu negara dan perlu dilindungi dengan segala hak-haknya dengan keselamatannya serta kesehatan mentalnya. Hal ini akan berpengaruh terhadap segala sesuatu yang akan mereka alami serta cara menghadapi tantangan dimasa depan. Keganasan berbagai kejahatan yang terjadi serta mengarahkan anak untuk menjadi korban dari kejahatan itu mendorong negara harus semakin diperketatnya sistem perlindungan terhadap anak. Baik dari segi hukum, pengawasan orang tua dan lain lain. Dengan demikian, pencegahan dan penanganan perlu diperketat dengan pendekatan humanis agar korban kejahatan terhadap anak Indonesia tidak terjadi lagi.Kata kunci: Pendidikan anak, sekolah, dan humanis.This article aims to explain how to protect children in the country by explaining how to provide security by protecting children with existing prevention and handling through various humanist approaches. Therefore, this research method uses a qualitative approach to collecting data through primary and secondary data literature reviews. The results of this study indicate that children at the elementary school level are the pillars of civilization. In a country, and need to be protected with all their rights with their safety and mental health. This will affect everything they will experience and how they will face challenges in the future. The ferocity of the various crimes that occur and directs children to become victims of these crimes encourages the state to tighten the protection system for children. Both in terms of law, parental supervision, and others. Thus, prevention and handling need to be tightened with a humanist approach so that victims of crimes against Indonesian children do not happen again.Keywords: Child education, school, and humanist.
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Simpun, Simpun, Dina Mardiana und Sapriline Sapriline. „Model Pembelajaran Tematik Terpadu Berbasis Teks Bermuatan Pendidikan Literasi Humanis“. Journal Pendidikan Ilmu Pengetahuan Sosial 15, Nr. 1 (31.05.2023): 50–58. http://dx.doi.org/10.37304/jpips.v15i1.9471.
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The 21st century learning involving artificial intelligence indeed cannot replace one's humanist character. This is the importance of an educator in the primary school (SD) having a humanist educator soul to create a superior generation by realizing Pancasila character. Students in the Primary School Teacher Education (PGSD) Study Program as teacher candidates should be able to prepare their competencies in designing text-based integrated learning with humanist literacy education. This is done in order to build a humanist character based on Pancasila values to the students. The research was conducted to design an integrated learning of lecturing model that implements a text-based approach filled with humanist literacy education. This integrated learning of lecturing model was used to build Pancasila Student Profile for designing integrated learning tools in the PGSD Study Program of the University of Palangka Raya. The implementation of this research used a qualitative-quantitative method (mixed-method research design). The qualitative method is used to design the lecturing model and the quantitative method is used to test the effectiveness of the lecturing model using the Wilcoxon Test. The results show the average score of pre-test was 56 and that of post-test was 78. Furthermore, the results of the pre-test-post-test were analyzed for their level of effectiveness using the Wilcoxon test which showed p=0.000 where p<0.05 meaning Ho was rejected. Hence, the use of lecturing model by orienting the Integrated Learning Theory and Practice using a text-based approach with humanist literacy education is effectively used in increasing student learning outcomes (CPL). This result brought a positive outcome to students through the course taught to design integrated thematic learning device using the text-based approach containing humanist literacy education to build the Pancasila Student Profile.
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Roberts, John. „Dialogue, Positionality and the Legal Framing of Ethnographic Research“. Sociological Research Online 5, Nr. 4 (Februar 2001): 37–50. http://dx.doi.org/10.5153/sro.542.
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The question of positioning between the research Self and the research Other is a much discussed issue within qualitative research, especially within ethnographic approaches. Yet what is distinctive about many of these accounts is that they begin their respective analyses from a concrete level. In other words, many who champion placing their Self in the research process do so by focusing upon face-to-face encounters between their Self and the Other. This often entails a rejection of a positivist and objectivist informed accounts of social research in favour of a more humanist approach. This latter standpoint, humanism, is certainly interested in themes such as bias, power, regulation and domination constructed during the research process. But the structured, layered and ideological nature of the research context itself, namely its non-humanist properties, is often neglected in humanist explanations in favour of the more concrete interpretive moment. What this amounts to is a lack of sensitivity towards the positioning of Self and Other by the unobservable and ideological structures of a specific research context. As a result, discussion about the necessity of dialogue between all participants involved is one-sided. This closes down considerably the impact we, as researchers, have on a research context. In addition such a standpoint closes down the positioning effects of a research context upon our own research Self. By drawing upon the work of radical ethnographers and the discourse theorist Mikhail Bakhtin, this paper seeks to outline some of the problems that arise in humanist ethnographic accounts as regards positionality and dialogue. This opens the way for some observations about how ethnography might take into account ‘non-humanist’ structures such as the state, law and governance in capitalist societies in respect to the issues of positionality and dialogue. I flesh out these theoretical observations through a brief discussion of my own ethnographic experience researching Speakers’ Corner in London.
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Ballard, Chet. „A Humanist Sociology Approach to Teaching Social Research“. Teaching Sociology 15, Nr. 1 (Januar 1987): 7. http://dx.doi.org/10.2307/1317811.
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Alkhuseri, Muchamad Maskyur, und Suteki Suteki. „De-Radicalization of Terrorism using Progressive Humanist Approach“. Wacana Hukum 26, Nr. 2 (25.08.2020): 1–6. http://dx.doi.org/10.33061/1.wh.2020.26.2.3444.
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Terrorism is an issue that has always been a concern of the international world. Because, no country in the world can be free from the threat of terror. To prevent and eradicate terrorism, de-radicalization is carried out. Implementation of de-radicalization can take the form of efforts to identify, rehabilitate, re-educate, and re-socialize for individuals or groups of people who are affected by radical beliefs by promoting the principles of empowerment, human rights, rule of law and equality. The writing of this research uses a qualitative conceptual approach. De-radicalization approach can be done more humanist to avoid the wide effect and could right on the target with the involvement of former terrorism to approach over the other former terrorists or terrorists to get their awareness back. De-radicalization using this method is more effective because former terrorists are more acceptable rather than other people.
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van Dijk, Lindsay Jane. „Humanist Chaplains Entering Traditionally Faith-Based NHS Chaplaincy Teams“. Religions 12, Nr. 9 (10.09.2021): 744. http://dx.doi.org/10.3390/rel12090744.
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Healthcare chaplaincy in the National Health Service (NHS) has rapidly changed in the last few years. Research shows a decline of people belonging to traditional faith frameworks, and the non-religious patient demographic in the NHS has increased swiftly. This requires a different approach to healthcare chaplaincy. Where chaplaincy has originally been a Christian profession, this has expanded to a multi-faith context. Over the last five years, humanists with non-religious beliefs have entered the profession for the first time, creating multi-faith and belief teams. As this is a very new development, this article will focus on literature about humanists entering traditionally faith-based NHS chaplaincy teams within the last five years in England. This article addresses the question “what are the developments resulting from the inclusion of humanist chaplains in healthcare chaplaincy?” Topics arising from the literature are an acknowledgement of a changing healthcare chaplaincy field, worries about changing current practices and chaplaincy funding, the use of (Christian) language excluding non-religious people and challenging assumptions about those who identify as non-religious.
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Henderson, Judith Rice. „Valla's Elegantiae and the Humanist Attack on the Ars Dictaminis“. Rhetorica 19, Nr. 2 (2001): 249–68. http://dx.doi.org/10.1525/rh.2001.19.2.249.
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Renaissance humanists modified rather than rejected the medieval adaptation of classical rhetoric to letter writing, but they came to scorn the “barbaric” grammar of the ars dictaminis. This development followed the widespread dissemination through printing, beginning in 1471, of the Elegantiae of Lorenzo Valla and its imitators. Niccolò Perotti incorporated Valla's approach to language in a section on epistolography of his Rudimenta grammatices, and soon letter writing and elegantiae became closely associated in textbooks. By about 1500, not only medieval writers but even humanist pioneers of an earlier generation and contemporary professionals who dared to defend established epistolary etiquette were under attack. By 1522, when Erasmus published his De conscribendis epistolis, medieval formulas had become merely comic.
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Asnawi, Asnawi, Ida Zulaeha, Sri Wahyuni und Fauzul Etfita. „Humanist Literacy in Critical Reading Activities as an Alternative Direction for Future Language Learning“. AL-ISHLAH: Jurnal Pendidikan 14, Nr. 2 (18.06.2022): 2579–88. http://dx.doi.org/10.35445/alishlah.v14i2.1514.
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Humanist literacy is an awareness of reading and understanding human phenomena that can be created through critical reading activities. Critical reading activities aim to reflect on the reading results so that they can make wise decisions on how to think and behave humanely. Decision-making skills need to be improved through critical reading learning with a humanist literacy approach. The problem so far is the unavailability of future learning designs by integrating humanist literacy through critical reading activities. Therefore, this study focuses on how to integrate humanist literacy in critical reading activities as an alternative direction for future language learning. The purpose of this study was to describe the grand design of integrating humanist literacy in critical reading activities as an alternative direction for future language learning. This research is a development research of one part of the development research procedure. The data for this study were sourced from the comments of lecturers and students from questionnaires distributed online. This research instrument was developed based on the concept of language learning, characteristics of humanist literacy, and characteristics of critical reading that have been validated. Data analysis was carried out critically reflectively by using tagCrow and AntCont applications. The results of the study prove that the grand design of integrating humanist literacy in critical reading activities can be carried out through communicating humanist literacy, collaborating humanist literacy, and humanist critical thinking with sub-skills of analyzing, interpreting, inferring, evaluating, explaining, and regulating oneself in a humanistic manner to make decisions. wisely according to the principles of humanistic life.
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Priydarshi, Ashok Kumar. „Bhabani Bhattacharya as a Novelist: A New Approach“. Journal of Advanced Research in English and Education 05, Nr. 03 (31.03.2021): 6–8. http://dx.doi.org/10.24321/2456.4370.202010.
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Bhabani Bhattacharya, the Sahitya Academy Award winner is among the major Indian novelists writing in English. His literary fame is not confined to India alone. His books have been translated into 26 languages, including 16 European languages. Being a humanist, he is greatly moved by the poverty, hunger and sufferings of the people. In his novels, he has exposed the various social evils of modern men hunger for food and freedom, prostitution, exploitation, superstition, hoarding of foodgrains etc.
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Sukino, Sukino, Erwin Erwin und Agus Maulidia. „Pendekatan Humanistik-Religius dalam Pembelajaran Fikih di Madrasah Aliyah Negeri 3 Pontianak, Kalimantan Barat, Indonesia“. DAYAH: Journal of Islamic Education 3, Nr. 2 (27.07.2020): 169. http://dx.doi.org/10.22373/jie.v3i2.7234.
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This research is motivated by the importance of a humanistic-religious approach that prioritizes the learning process rather than learning outcomes. While there are still many schools that do not understand the positive impact of this approach, so they still use the learning approach that focuses merely on students and learning outcomes. This study explains the humanistic-religious approach in Islamic Jurisprudence (Fiqh) learning. This research employed a qualitative approach in which data were collected through observations, documentation, and interviews. It was conducted at MAN 3 Pontianak, Indonesia, where teachers and students were research participants. This study found that Fiqh learning model with a humanist-religious approach is characterized by three main activities. First, fiqh learning is supported by learning implementation plan (RPP) documents that arranged systematically, describing the behavior of teachers and students who are full of responsibility, open, democratic, dynamic, and religious. Second, humanist class management is done by auditing the class and providing a broad collaboration space. Third, humanist religious approaches are also carried out by building reciprocal educational interactions through sharing learning methods or strategies.
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Khairina, Nazwa Afiva, Zaidan Aimar Khadafi, Raihan Albani Dalimunthe und Mahariah. „PAI Teachers' Perceptions of Humanist Literacy“. Cendekiawan : Jurnal Pendidikan dan Studi Keislaman 2, Nr. 2 (11.07.2023): 231–35. http://dx.doi.org/10.61253/cendekiawan.v2i2.163.
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The perception of humanist literacy is an individual's or society's understanding of concepts that focus on human aspects, such as tolerance, empathy, justice and human rights. Humanist literacy perceptions can help individuals or communities to understand and respond to social and humanitarian issues in a wiser way and encourage them to participate in life. This paper aims to analyze the perceptions of PAI teachers about humanist literacy. This study uses a qualitative approach with field research methods to uncover and collect research data through interview techniques and document studies. Through this research, results were found, namely teachers considered that with humanist literacy they could understand and appreciate cultural diversity, outlooks on life, and have the ability to think critically and reflectively on humanitarian and social issues.
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Fahmi, Ahmad Lukman, und Safia Menad. „Inqādz al-Naz’ah al-Insāniyyah fī al-Khitāb al-Kalāmi al-Jadīd: Qirā’ah fī Shūrat al-Insāniyyah al-Imāniyyah wa al-Akhlāqiyyah fī Fikr ‘Abd al-Jabbār Rifā’i“. Potret Pemikiran 27, Nr. 2 (31.12.2023): 279. http://dx.doi.org/10.30984/pp.v27i2.2642.
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This article examines the issue of humanism in the new kalām discourse, which has been discussed by ‘Abd Al-Jabbar Al-Rifai in most of his writings, he has started from a critical review of the kalām-tauhidī paradigm that affects the production of religious knowledge and is only oriented towards proving and defending religious beliefs. This article shows that the orientation of the new kalām is to reveal the beauty of religion and highlight its human values. The meaning of humanism that al-Rifai has discussed, which he calls faith-based humanism, is different from the concept of humanism developed in the Western context. This article aims to present and discuss the issue of humanist values in the new kalām discourse, especially from the perspective of al-Rifai as its most important theorist. The research has used an analytical descriptive approach, collecting data and information obtained from Al-Rifai's books related to the subject matter. This article has reached several conclusions, the most important of which are, first, that the relationship between humans and their God in classical kalām discourse is based on fear and slave psychology, according to Al-Rifai this kind of relationship can lead to what he calls the theology of slavery, he then tries to present a new relationship based on a concept where human attitudes are more positive interactions based on love.. Secondly, an important methodology in uncovering humanist values from religious texts according to Al-Rifai will not succeed except by critically reviewing the history of religious thought, reading critical analysis of religious texts, and presenting turāts from different perspectives and visions, such as reading and re-understanding the names and attributes of God, not in the traditional way, but in a humanitarian-oriented way
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Bender-Slack, Delane. „Using Literature to Teach Global Education: A Humanist Approach“. English Journal 91, Nr. 5 (Mai 2002): 70. http://dx.doi.org/10.2307/821401.
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Wilde, Lawrence. „A ‘Radical Humanist’ Approach to the Concept of Solidarity“. Political Studies 52, Nr. 1 (März 2004): 162–78. http://dx.doi.org/10.1111/j.1467-9248.2004.00470.x.
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Bender-Slack, Delane. „Using Literature to Teach Global Education: A Humanist Approach“. English Journal 91, Nr. 5 (01.05.2002): 70–75. http://dx.doi.org/10.58680/ej2002916.
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Believes that students must be able to make a basic connection to the collective humanity. Notes that teenagers especially care about injustice and through exploring the global picture of human rights violations, they become aware and have desire to act on that awareness. Uses the humanistic approach to make 16th- to 20th-century British literature more accessible to students.
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Sit, Masganti, Solihah Titin Sumanti und Indah Sari Siregar. „STRATEGY FOR INSTILLING BASIC RELIGIOUS HUMANIST VALUES IN EARLY CHILDHOOD AT RA AL-HIDAYAH SUNGGAL“. JURNAL TARBIYAH 30, Nr. 1 (30.06.2023): 119. http://dx.doi.org/10.30829/tar.v30i1.2610.
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The current acceleration of digitalization at least erodes the religious humanist values in children. This study aims to analyze the strategy of instilling basic religious humanist values in early childhood at RA Al-Hidayah Sunggal. This study uses a qualitative approach with the method of case studies (case study), data collection instruments using the method of observation, interviews, study documentation. Furthermore, the data were analyzed using data reduction, data presentation, and drawing conclusions. The results of this study concluded that first, the basic religious humanist values that were instilled in RA Al-Hidayah Sunggal students were the value of freedom, the value of creativity, the value of cooperation, the value of honesty, and the value of self-actualization. Second, the method of instilling basic religious humanist values in early childhood is carried out using four methods, namely the BCM (Playing, Story and Singing) Method, the habituation method, the exemplary method, and the advice method. Third, the media in instilling basic religious humanist values in early childhood, namely using the media of people, games, pictures, story books, animated films, laptops, projectors, music and motion.
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Purnomo, Halim, Moh Toriqul Chaer und Firman Mansir. „HUMANISTIC PUBLIC SERVICE EDUCATION IN GOVERNMENT GAMPING SUB-DISTRICT YOGYAKARTA“. AL-TANZIM: Jurnal Manajemen Pendidikan Islam 5, Nr. 2 (09.08.2021): 52–61. http://dx.doi.org/10.33650/al-tanzim.v5i2.2138.
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This article aims to explain how public services using a humanistic approach are organized by public service institutions to realize good governance. The public service agency under study is the District Government of Gamping Yogyakarta. The humanistic approach in providing public services in this study is understood as an approach that prioritizes humanist/humanitarian values. This study uses a qualitative approach to obtain complete information about public services carried out by public service actors in Gamping District, Yogyakarta, explored through observation, documentation, and in-depth interviews. The method used is the descriptive method, which describes several studies, public service policies from various works of literature. The results show that character education and the implementation of humanism values for service providers (government/political elites, bureaucratic apparatus) are critical and must be of higher quality and provide optimal satisfaction for the public service process service recipients.
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Tho Seeth, Amanda. „Renegotiating the Islam and Development-Nexus in Indonesia: Fikih Peradaban as a Middle Ground between Local and Global Development Paradigms“. ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 4, Nr. 2 (06.10.2023): 1–26. http://dx.doi.org/10.47776/islamnusantara.v4i2.690.
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I n 2015, the United Nations introduced the that aims at globally achieving concrete Sustainable Development Goals (SDGs). Today, sustainable development has become the dominant development narrative in 2030 Agenda, a new development paradigm international cooperation discourse, despite criticism of its top-down approach and secular bias. This explorative article discusses the potential of Indonesian Islamic concepts, such as Nahdlatul Ulama’s Islam Nusantara and Fikih Peradaban, to contribute to the sustainable development discourse from an Islamic perspective. By mapping the current intellectual debate on Fikih Peradaban, I demonstrate that Fikih Peradaban is a particularly suited approach as epistemologically and conceptually it occupies a middle ground position that mediates between local and global development paradigms. I further argue that Fikih Peradaban’s focus on the concepts of humanism, humanist Islam (or Islamic humanism), and Islamic legal reasoning in the service of all people regardless of religious affiliation may contribute to its global appeal and effectiveness. The article draws on notes taken at a conference on “Islam Nusantara and World Peace” (February 5, 2023) in Surabaya as well as notes taken at the first Fikih Peradaban conference (February 6, 2023) in Surabaya. It is also based on a close reading of official material that accompanied the latter conference. Furthermore, I embed the discussion on the nexus between Indonesian Islamic concepts and sustainable development into the broader academic and policy debate on the role of religion within sustainable development. Hence, this article is connected to the research project “Freedom and Development? Religious Actors, Freedom of Religion and Belief, and Sustainable Development” conducted by the German Institute for Global and Area Studies, Hamburg, from 2020 to 2023.
Keywords: Indonesia, Fikih Peradaban, humanist Islam, sustainable development
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Supala, Supala, Dita Handayani und Anwar Rifai. „PENDIDIKAN HUMANIS KH AHMAD DAHLAN, KI HAJAR DEWANTARA DAN PAULO FREIRE“. THORIQOTUNA: Jurnal Pendidikan Islam 3, Nr. 2 (07.01.2021): 94–115. http://dx.doi.org/10.47971/tjpi.v3i2.287.
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The background of this issue, there are cases of violence mostly by educators is still emerged, must be a serious concern concern, which is shows the low understanding of educators about the concept of humanist education, as exemplified by KH Ahmad Dahlan, Ki Hajar Dewantara or Paulo Friere as a famous figure of educators. The research is aimed to understand the humanist educational thought of a religious patterned (KH Ahmad Dahlan), nationalist (Ki Hajar Dewantara) and socialistic (Paulo Friere) style of humanist education. The method used in this research is a library research with a qualitative approach, by doing descriptive analysis and interpreting the data obtained. The results of this research shows that KH Ahmad Dahlan, Ki Hajar Dewantara and Paulo Freire have similarities in viewing humanist education, although they have a slightly differences in the use of terms and methods of field practical application.
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Moch Nurcholis Majid. „Humanist Da’wah Husain Ja'far Al Hadar on Instagram Media: Millennial Generation Perspective“. Mediakita 8, Nr. 1 (31.01.2024): 85–98. http://dx.doi.org/10.30762/mediakita.v8i1.1439.
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This research aims to find out how millennials perceive the context of humanist da'wah on Instagram media carried out by Husain Ja'far al-Hadar on Instagram media. With a qualitative approach and case study method in a humanist preaching style on the Instagram account @husein_hadar, with data collection techniques using observation, in-depth interviews, and documentation. Meanwhile, data analysis uses reception analysis with the Stuart Hall decoding model and the Fiqh rules of Jum'ah Amin Abdul Aziz's preaching. The results of the research above show that the millennial generation's perception of understanding the concept of humanist da'wah by Husain Jak'far al Hadad on Instagram media is an understanding of giving examples before preaching, binding hearts before explaining, making things easier, not difficult, encouraging before giving threats, students are teachers, not students. Books and there needs to be content that answers society's problems and provides content that explains the humanist message conveyed.
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Yusuf, Muhammad. „Pendekatan Humanis Dalam Tes Pengajaran Bahasa Arab“. Alsina : Journal of Arabic Studies 1, Nr. 2 (09.11.2019): 229. http://dx.doi.org/10.21580/alsina.1.2.4419.
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<p class="ABSTRACT">The purpose of this article is to discuss the humanism approach in Arabic teaching tests. This paper relies on bibliographic sources in the form of books and articles (literature study) that are in a scientific journal related to the subject matter. Reading the data of academics' thinking by using a constructive critical approach and meaningful content with content analysis. Based on studies that have been conducted, teaching tests in the humanist approach must be proportional in measuring each domain that exists in students (cognitive, affective, and psychomotor). The form of tests to measure the domain of cognition can be done by presenting objective tests and description tests. As for the affection domain measurement, it can be done by compiling a Likert scale and semantic different. Meanwhile, to measure the psychomotor domain test can be done in the form of task analysis.</p>
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Chagani, Fayaz. „Can the Postcolonial Animal Speak?“ Society & Animals 24, Nr. 6 (01.12.2016): 619–37. http://dx.doi.org/10.1163/15685306-12341421.
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This essay addresses the repression of considerations of human-animal relations in postcolonial studies. It suggests that because the field has not fully examined its own anthropocentrism, it continues to reproduce a rather conventional humanism in spite of many claims to the contrary. A central argument of the essay is that in failing to recognize the subjectivity of nonhuman animals, and accepting their exclusion from a moral universe reserved for humans, postcolonial criticism participates in the symbolic and physical violence committed against them. In terms of approach, the essay begins by tracing three humanist “moments” in the career of postcolonialism. This is followed by an assessment of the recent ecocritical turn in postcolonial literary studies. The essay concludes by considering whether humanism does in fact need to be overcome and what remains to be done for postcolonial thinking to more adequately confront “the question of the animal.”
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Rashed, Sara. „Positing Women Volunteers as Planetary Humanists Amid Refugee Crisis: A Literary Perspective“. Journal of Asian Development Studies 13, Nr. 1 (30.03.2024): 985–91. http://dx.doi.org/10.62345/jads.2024.13.1.81.
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The role of women is critical to both addressing the refugee crisis and promoting a planetary humanist perspective. By recognizing and valuing the contributions of women, we can work towards more equitable and sustainable solutions to global challenges. The paper attempts to explore the role of women as ‘volunteers’ who play a crucial role in supporting and assisting the refugees in Nadia Hashmi’s novel “when the moon is low” (2015). A lot of research has been carried out on women refugees in terms of trials and tribulations that they face in their migration journey including how their experiences as refugees are different from those of males taking into account factors such as race, ethnicity, religion, class, and sexuality, but no significant work has been done on the non-refugee women who volunteer themselves, both formally and informally, to support and assist the refugees on ground level. Such a concept presents a positive step towards a planetary humanist approach. Thus, the study proposes that it is paramount to consider the role of non-refugee women as volunteers in moving towards an all-inclusive planetary approach. To accomplish this, this paper aims to build a synapse between the notions of planetary humanism, refugee crisis, and volunteerism as presented by numerous theorists on the relevant areas such as Gilroy (2002), Phipps (2019), Lahusen, and Grasso (2018). Moreover, most of the work on volunteerism comprises field work based on quantitative analysis. This study however, applies this idea to the refugee narrative.
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Sabaruddin, Sabaruddin. „Sekolah dengan konsep pendidikan humanis“. Humanika 20, Nr. 2 (10.11.2020): 147–62. http://dx.doi.org/10.21831/hum.v20i2.29306.
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Education is a shared duty and responsibility to develop awareness and insight between humans to continue life. Efforts to increase awareness, children's personality, and develop creativity gave birth to an educational approach called "humanization" in the current educational process. Efforts are needed to create humanist schools to create a diverse world of education for students and teachers alike. Humanist education has the concept that humans, as subjects, can face the world and their environment, as well as the ability to overcome and solve problems that will be faced by humans themselves. Humanist school is a school that loves and gives freedom in creativity according to students' interests and talents. The humanist curriculum's goal must be dynamic personal development, integrity, and autonomy, healthy personality attitudes to the environment. Teachers, as initiators, motivators, and facilitators, carry out learning to solve students' problems or social problems. Students understand their potential to develop their potential positive and minimize negative self-potential.
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HOD, B., und N. HOD. „THE GREAT FIGURE OF EUROPEAN PEDAGOGY: SPANISH MENTOR AND HUMANIST H. L. VIVES (1492-1540 YEARS)“. ТHE SOURCES OF PEDAGOGICAL SKILLS, Nr. 20 (22.11.2017): 57–62. http://dx.doi.org/10.33989/2075-146x.2017.20.209632.
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The article presents the historical and pedagogical portrait of the prominent figure of the European Renaissance, the Spanish humanist and the teacher H. L. Owesa The author discloses the contents of the main provisions of the pedagogical concept of the Renaissance mentor, presents the vision of Kh. L. Vivese structure, content, principles and methods of school education, his understanding of the nature of the relationship between educator and pupil, ways of implementing an individual approach. It was emphasized that Kh. L. Vivese gave exceptional importance to the development of such personality traits as virtue, patriotism, civility, and called for the idea of unity of moral, mental, civic and physical education to be realized. Modified teaching Spanish humanist views, described his vision of the content of the principles of accessibility, continuity and succession of education, the importance of taking into account the psychological, age and individual learning. Particular attention is paid to the Veevian vision of the place of religion and Christian humanism in the improvement of European educational practice in the early New time. A conclusion on the humanistic- pedagogical potential, directions and perspectives of interpretation of the pedagogical heritage of Kh. L. Weaves in modeling modern principles of innovative development of world and national educational and humanistic strategy.
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Santoso, Sugeng. „Formulasi Pendidikan Inklusif-Humanis bagi Disabilitas“. Peradaban Journal of Interdisciplinary Educational Research 1, Nr. 1 (19.08.2023): 21–33. http://dx.doi.org/10.59001/pjier.v1i1.99.
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Inclusive-humanist education is a pedagogical concept that endeavors to create an educational environment conducive to individuals with disabilities. This form of education aims to develop a system that humanizes disabled learners, enabling them to strive and cultivate their potential independently. To formulate the concept of inclusive-humanist education for individuals with disabilities, the author conducts a comparative analysis of the viewpoints of several influential figures focused on humanistic thought, namely John Dewey, Paulo Freire, and Abuddin Nata. John Dewey, a notable humanist thinker, asserts that learners are deemed autonomous in making decisions, solving problems, and unfolding their potential, devoid of external influences. Conversely, Paulo Freire constructs an educational framework that emerges from exigent circumstances, rooted in the fundamental assumption that the realities experienced by individuals constitute an evolving process, destined to become a stepping stone towards freedom. Abuddin Nata, a distinguished scholar in Islamic education, expounds that education is a means to explore the process of humanizing individuals, wherein each person is endowed with the freedom to determine their life choices, in accordance with the decree of Allah SWT. This decree signifies that a community’s transformation hinges upon the transformation of its constituents.The synthesis of these perspectives highlights the urgency of a humanistic, inclusive approach to education for individuals with disabilities. Pendidikan inklusif-humanis merupakan konsep pendidikan yang berupaya menciptakan lingkungan pendidikan yang ramah bagi bagi difabel. Pendidikan ini juga mengembangkan sistem yang memanusiakan peserta didik difabel, sehingga mereka dapat berjuang dan mengembangkan potensinya dengan kemampuannya sendiri. Untuk memformulasikan pemikiran pendidikan inklusif-humanis bagi difabel, penulis mengkomparasikan pemikiran beberapa tokoh yang berfokus pada pemikiran humanisme, yakni John Dewey, Paulo Freire, dan Abuddin Nata. John Dewey adalah salah satu pemikir humanis dan mengemukakan bahwa peserta didik dianggap memiliki kemandirian dalam mengambil keputusan, memecahkan masalah dan mengembangkan potensinya tanpa dipengaruhi faktor di luar dirinya. Paulo Freire, di sisi lain, membangun sebuah konsep pendidikan yang berangkat dari keadaan yang memaksa dirinya untuk berkembang, dan pada dasarnya manusia menggunakan asumsi dasar bahwa kenyataan yang dialami oleh manusia merupakan sebuah proses, dan nantinya akan menjadi batu pijakan menuju sebuah kebebasan. Sedangkan Abuddin Nata yang merupakan salah satu pakar pendidikan Islam, yang menjelaskan bahwa pendidikan adalah salah satu metode dalam mempelajari proses memanusiakan manusia, dan setiap manusia diberikan kebebasan untuk menentukan pilihan hidupnya, sesuai dengan firman Allah SWT. yang menjelaskan tidak akan mengubah keadaan suatu kaum sebelum mereka mengubah keadaan diri mereka sendiri
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Rajafi, Ahmad, Ressi Susanti und Ahmad Elmawan M. Alhanif. „Humanist Fiqh Developed by KH. Ahmad Rifa’i Arief Banten, Indonesia“. JURIS (Jurnal Ilmiah Syariah) 22, Nr. 1 (13.06.2023): 27. http://dx.doi.org/10.31958/juris.v22i1.6921.
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This study aimed to examine the patterns and models of humanist fiqh developed by KH. Ahmad Rifa’i Arief through the popular boarding school in Banten, Indonesia, using a qualitative method. Data was obtained through observation, documentation, and comprehensive interviews, which were then analyzed using a descriptive approach. The results showed that KH. Ahmad Rifa’i Arief employed a philosophical approach in constructing the humanist fiqh, implemented across various Islamic Boarding Schools, including La Tansa. Furthermore, this approach emphasized the initial inward transformation (qalbi) as a means of self-introduction, subsequently imparting knowledge (qauli) and teaching, as well as culminating in tangible actions (fi’li) that benefit individuals regardless of their gender or social status.
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Rejeki, Kiki Sumber. „KONSEP PENDIDIK DAN METODE PEMBELAJARAN YANG HUMANIS MENURUT IBNU KHALDUN“. Mozaic : Islam Nusantara 6, Nr. 1 (10.04.2020): 97–114. http://dx.doi.org/10.47776/mozaic.v6i1.159.
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This study aims to find out and analyze the concept of educators and humanist learning methods according to Ibn Khaldun in his book entitled "Muqaddimah". The concept of educators and methods of learning in question is the behavior of educators in providing teaching to learners. The meaning of humanist according to Ibn Khaldun is a teaching that contains elements of humanity according to his nature as a human being. The approach used in this research is qualitative descriptive by reviewing the book of Muqaddimah with publisher of Maktabah Al-Hidayah as primary source and translation book of Muqaddimah with publisher Pustaka Al-Kautsar as secondary source and other supporting book. This research produces some educational concepts and learning methods that are humanist according to Ibn Khaldun.
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Gurtov, Mel. „Open borders: A global-humanist approach to the refugee crisis“. World Development 19, Nr. 5 (Mai 1991): 485–96. http://dx.doi.org/10.1016/0305-750x(91)90189-o.
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Bastian, Fadli Bas. „THE NEW PUBLIC SERVICE PARADIGM COMMUTER LINE KRL SERVICES ENFORCEMENT PERIOD OF RESTRICTIONS ON EMERGENCY ACTIVITIES“. GEMA PUBLICA 7, Nr. 1 (30.03.2022): 212–22. http://dx.doi.org/10.14710/gp.7.1.2022.212-222.
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This research discusses aboutimplementation of public services during the Pandemic on Commuterline KRL based on the rules for the implementation of Emergency Community Activity Restrictions (PPKM) to level extensions based on the humanist paradigm.In serving passengers, there are problems that make it difficult for customers using Commuter Line KRL transportation services to get Commuter Line KRL transportation services, such asBased on the Circular Letter of the Minister of Transportation number 50 of 2021 concerning Amendments to the Circular Letter of the Minister of Transportation number 42 of 2021.Regarding the rules for the Worker Registration Certificate (STRP) it is stated in the Circular Letter (SE) of the Minister of Transportation Number 50 of 2021. In the Circular it is stated that during the Emergency PPKM on the Commuter Line KRL it only serves critical and essential sector workers in the agglomeration area, as evidenced by the possession of a Letter of Intent. Worker Registration Certificate (STRP) or similar certificate. Passengers who do not bring the letter will not be allowed to ride the KRL Commuter Line. The purpose of this research is to investigate how far the humanist paradigm of commuter line KRL services in DKI Jakarta during the Pandemic is through the Humanist Paradigm. The NPS seeks to persuade people to fulfill their responsibilities as citizens. The method used in this research is descriptive method, qualitative approach. With the number of informants as many as 10 (ten) people who were determined by using purposive sampling technique 3 people and accidental sampling 7 people. Data collection techniques used are observation, interviews and documentation. In addition, test the validity of the data using the Triangulation method. New public service (NPS) which places more emphasis on organizational humanism. A model of public service that recognizes that they interact with the government not only as customers but as citizens. The quality of public services today and the challenges in the future are expected to be able to contribute a little in improving the quality of public services.Keywords: Public Service, Commuter line KRL, Humanist Paradigm, Quality, Emergency PPKM
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Aris. „RELIGIOUS REHABILITATION PROGRAM TO CHANGE INDIVIDUAL BEHAVIORS OF INDONESIAN PRISONERS“. European Journal for Philosophy of Religion 15, Nr. 1 (16.03.2023): 314–35. http://dx.doi.org/10.24204/ejpr.2023.4117.
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The lack of clarity of religious values in rehabilitation program conducted for prisoners in jails has been the cause of a failure of the rehabilitation process of prisoners. This research aims to examine the implementation of the prisoner rehabilitation program and offer relevant components of humanist values for rehabilitation in prisons. The research method used a naturalistic qualitative approach and an analytical descriptive data analysis technique, and revealed in detail the prisoner rehabilitation program through the developing of religious values for behavioral change. This research showed that the prisoner rehabilitation programs in prisons is a very significant effort to bring behavioral change in prisoners. Despite this, the evaluation undertaken of the rehabilitation program shows sub-optimal results. It was found that application of humanist values can replace prohibitions and punishment which are applied on prisoners. The research has implications for positive changes in prisoner behavior which tend to be more grounded in consciousness than fear of prohibition and punishment. This research provides further evidence as to the effectiveness of the humanist approach in prisoner religious rehabilitation.
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Nastiti, Ayem. „GAGASAN PENDIDIKAN HUMANIS RELIGIUS ABDURRAHMAN MAS’UD“. Iseedu: Journal of Islamic Educational Thoughts and Practices 4, Nr. 1 (01.04.2020): 81–99. http://dx.doi.org/10.23917/iseedu.v4i1.14329.
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Abdurrahman Mas'ud is one of the figures who has several new ideas, one of which is developing religious humanist education as a criticism of traditional education that is taking place today. This idea is based on the problems of Islamic education in Indonesia which are still tinged with acts of violence against students. Data from the National Commission on Violence against Women for the past five years shows that 51 cases of violence have occurred in education in Indonesia. In detail, this study aims to describe the concept of religious humanist and religious humanist education according to Abdurrahman Mas'ud. This research is a type of library research with a biographical-qualitative approach. The data source of this research comes from the writings of the character directly, and as a support, it uses the writings of others that discuss the character. The results showed that the religious humanist concept of Abdurrahman Mas'ud, namely religious teachings that call on humans to do human things that are still based on religion as a form of carrying out the responsibility to God and also a responsibility to fellow humans. Meanwhile, religious humanist education is an educational process that provides opportunities for students to develop their abilities as social beings and religious beings who are guided by Islamic religious values to develop scientific abilities while remaining based on religious values.
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Fuchs, Christian. „Vincent Mosco’s Critical-Humanist Political Economy of Communication“. tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 22, Nr. 1 (20.03.2024): 86–101. http://dx.doi.org/10.31269/triplec.v22i1.1493.
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Vincent Mosco (1948-2024) grounded and advanced the approach of the Political Economy of Communication (PEC). This paper discusses some aspects of his Critical-Humanist approach to the Political Economy of Communication. It engages with the foundations of Vincent Mosco’s thought; the roles that labour and communication play in it; Karl Marx and Marxian scholarship in Media and Communication Studies; culture, ideology critique, and the digital sublime; as well as democracy, the media, and the public good. Vincent Mosco’s life and work will forever be remembered and will shape future generations of activist-scholars.
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Barbarzak, Dawid. „The Humanist at the Table“. Tabula, Nr. 17 (16.11.2020): 21–46. http://dx.doi.org/10.32728/tab.17.2020.1.
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Italian humanists’ discoveries of ancient texts and printed editions of such ancient works as Lucretius’ De rerum natura, Plato’s Symposium or Apicius’ De re coquinaria strongly influenced the renewal of the Epicurean category of pleasure (voluptas) and created a new approach to eating. Many Italian humanists began emphasizing bodily needs and stressed their importance. We can find these ideas in the works of Lorenzo Valla (De voluptate, 1431), Marsilio Ficino (De voluptate, 1457) or Bartolomeo Platina (the author of the first printed cookbook De honesta voluptate et valetudine, ca. 1465-68) who recognized that food could be also consumed for pleasure. The phenomenon of the philosophical and literary banquet became common practice among Italian, and later also Polish, humanists. Such associations as the Roman Academy, Florentine Academy, or Polish Sodalitas litteraria Vistulana were the place of humanistic discussion, which was valued more than luxurious food. It is reflected in 16th-century Polish poetry (Filippo Buonaccorsi „Callimachus”, Conrad Celtis; Paweł z Krosna; Jan Dantyszek „Dantiscus” and others) and philosophical treaties such as Mikołaj Rej’s Wizerunek własny, 1558, inspired by Palingenius’ Zodiacus vitae, or Łukasz Górnicki’s Dworzanin polski, 1566, inspired by Baldassare Castiglione’s Il corteggiano. The quoted authors recommend moderation in drinking and criticize Polish and German drunkenness. Dining with friends could also serve as remedy for vanitas or all kinds of sorrow, according to the tradition of Anacreontic and Horatian poetry. We can see it clearly in Foricoenia of Jan Kochanowski (1584), where the joy of drinking wine and singing at the table interweaves with reflection on the human condition and vanishing.