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Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Ilyas, Adam, Dicky Eko Prasetio, and Felix Ferdin Bakker. "MEMBANGUN MORALITAS DAN HUKUM SEBAGAI INTEGRATIVE MECHANISM DI MASYARAKAT DALAM PERSPEKTIF HUKUM PROGRESIF." Mimbar Keadilan 14, no. 2 (March 21, 2021): 128–38. http://dx.doi.org/10.30996/mk.v14i2.4694.

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Abstract This study aims to analyze the application of morality to legal practice in Indonesia. This is because the reality of the rule of law today is dominated by a positivist-legalistic phenomenon that prioritizes text but darkens morality's meaning in law. Morality in law seems to be immersed in legal practice that deifies the textual law but neglects the law's moral essence. This research is juridical-normative research oriented towards coherence between the principles of law based on morality and legal norms and legal practice in society. This research's novelty is the development of morality in the rule of law practice by prioritizing two aspects, namely the integrative mechanism aspect of Harry C. Bredemeier with the progressive law of Satjipto Rahardjo. This study emphasizes that efforts to develop law must not forget the elements of morality development. This study's conclusions highlight that the development of law and morality will run optimally by upholding the law as an integrative mechanism and applying progressive law as a solution in facing the lethargy of the Indonesian nation.Keywords: integrative mechanism; morality; progressive lawAbstrak Penelitian ini bertujuan untuk menganalisis penerapan moralitas pada praktik berhukum di Indonesia. Hal ini dikarenakan bahwa realitas praktik berhukum saat ini didominasi oleh fenomena positivistik-legalistik yang mengutamakan teks tetapi menggelapkan makna moralitas dalam berhukum. Aspek moralitas dalam hukum seakan tenggelam dalam praktik hukum yang mendewakan tekstual undang-undang tetapi melalaikan esensi moral dalam undang-undang. Penelitian ini merupakan penelitian yuridis-normatif yang berorientasi pada koherensi antara asas-asas hukum yang bersumber pada moralitas dengan norma hukum serta praktik hukum di masyarakat. Kebaruan dari penelitian ini yaitu pembangunan moralitas dalam praktik negara hukum dengan mengedepankan dua aspek, yaitu aspek integrative mechanism dari Harry C. Bredemeier dengan hukum progresif dari Satjipto Rahardjo. Hasil dari penelitian ini menegaskan bahwa upaya membangun hukum tidak boleh melupakan aspek pembangunan moralitas. Simpulan dalam penelitian ini menegaskan bahwa, pembangunan hukum dan moralitas akan berjalan secara optimal dengan meneguhkan hukum sebagai integrative mechanism serta menerapkan hukum progresif sebagai solusi dalam menghadapi jagat kelesuan berhukum bangsa Indonesia.

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2

Septiningsih, Lustantini. "MORALITAS DALAM NOVEL PARA PRIYAYI KARYA UMAR KAYAM MORALITY IN UMAR KAYAM‘S NOVEL PARA PRIYAYI." Pujangga 3, no. 1 (December 6, 2017): 72. http://dx.doi.org/10.47313/pujangga.v3i1.329.

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<p>ABSTRAK <br /> <br />Novel merupakan media yang dapat menjadi sarana untuk menyampaikan nilai moral kehidupan. Nilai moral dimaksudkan untuk menerangkan apa yang seharusnya dan tidak seharusnya dilakukan manusia terhadap manusia lain. Dari nilai itulah muncul moralitas. Novel Para Priyayi karya Umar Kayam dapat digali dari aspek moralitasnya. Penelitian ini bertujuan mendiskripsikan moralitas dalam novel Para Priyayi karya Umar Kayam. Penelitian ini termasuk penelitian kualitatif. Metode yang digunakan dalam penelitian adalah metode deskriptif, yaitu penelitian dilakukan atas dasar fakta yang ada. Untuk mengetahui moralitas yang terkandung dalam novel Para Priyayi digunakan pendekatan sosiologi sastra, yaitu pendekatan sastra yang mengungkapkan aspek moralitas dalam karya sastra. Hasil penelitian menunjukkan bahwa dalam novel Para Priyayi terkandung moralitas yang meliputi moralitas sebagai kepala keluarga, moralitas sebagai guru, moralitas sebagai pemangku budaya, dan moralitas sebagai seorang yang sukses. Moralitas yang dilukiskan itu merupakan nilai atau ajaran yang disampaikan oleh pengarang. </p><p>Kata Kunci: moralitas, sosiologi sastra, deskriptif, nilai <br /> </p><p>ABSTRACT <br /> Novel is a medium that can be a means to convey the moral values of life. Moral values is intended to explain what man should and should not do to other human beings. From that values comes morality. Umar Kayam's novel Para Priyayi can be extracted from the aspect of his morality. This study aims to describe morality in Umar Kayam's novel Para Priyayi. This research includes qualitative research. The method used in this research is descriptive method, that is research conducted on the basis of existing facts. To know the morality contained in the novel Para Priyayi used the approach of literary sociology, the literary approach that expresses the aspect of morality in the literary work. The results show that in the novel Para Priyayi contained morality that includes morality as head of the family, morality as a teacher, morality as a cultural bearer, and morality as a success. The depicted morality is the value or teaching conveyed by the author. </p><p>Key Words: morality, sociology of literature, descriptive, value</p>

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3

Chabot, Dana. "Thomas Hobbes: Skeptical Moralist." American Political Science Review 89, no. 2 (June 1995): 401–10. http://dx.doi.org/10.2307/2082433.

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Thomas Hobbes is usually held to have been a skeptic in matters of religion and morality. I accept the claim that there is a distinctive skeptical strain in Hobbes' thought but argue that his skepticism informs his moral vision, rather than depriving him of a conception of morality. As evidence for this reading, I situate Hobbes in a tradition of “skeptical moralism,” along with Montaigne and certain other Renaissance figures. As opposed to moral skeptics, skeptical moralists think of moral agents as divided selves, pulled in one direction by law and another by conscience. Skeptical moralists use skepticism to make people aware of this tension, and I argue that (especially in his remarks on religion) Hobbes was doing just that.

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4

Falger, Vincent S. E. "The Moralism of Morality Among Nations." Politics and the Life Sciences 10, no. 1 (August 1991): 89–90. http://dx.doi.org/10.1017/s0730938400016798.

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5

Yusuf, Himyari. "URGENSI FILSAFAT DALAM KEHIDUPAN MASYARAKAT KONTEMPORER: Tinjauan Filsafat Islam terhadap Fungsi Moral dan Agama." Jurnal THEOLOGIA 27, no. 1 (September 30, 2016): 51. http://dx.doi.org/10.21580/teo.2016.27.1.926.

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Abstract: This study reveals the function of morality and religion, especially for today's contemporary society. In fact, moral and religious issues are intimately related to human life in today's global era which has experiences a change or shift of meaning and function. Truthfully, the function of morality and religion in contemporary society barely possesses any value. Morality is noticeably a classic problem that hinders the freedom of human life, as well as religion is considerably an individual issue and another world issue (hereafter). Therefore, the focus of this study is the nature and function of morality and religion for the contemporary society, and the relationship of man, morality, and religion (Islam). Through answering the various issues above, this study uses a philosophical approach (philosophy as a method). The use aims to wholly, radically, and rationally understand what the nature and function of morality and religion for human life or for the contemporary society to the point that the understanding reaches its essential and fundamental meaning. Those issues are principally related to human and humanity. The moral and religious dimensions have been fused with the existence and essence of human life. Religion (Islam) is in accordance with the nature of humanity, and it contains the values of morality. Thus, philosophically, it implies that man, morality, and religion (Islam) is one species, and they cannot be separated. Consequently, morality and religion (Islam) should be implemented in a whole series of human life in the contemporary and global age like nowadays. Abstrak: Pengkajian ini menampilkan persoalan fungsi moralitas dan agama, khususnya bagi masyarakat kontemporer dewasa ini. Secara faktual persoalan moral dan agama adalah persoalan yang terkait dengan kehidupan manusia yang pada era global sekarang ini telah mengalami perubahan atau pergeseran pemaknaan dan fungsi. Secara faktual fungsi moralitas dan agama pada masya¬rakat kontemporer nyaris tidak memiliki nilai apa-apa. Moralitas dianggap persoalan klasik yang menghambat kebebasan hidup manusia, demikian pula agama hanya dianggap sebagai persoalan individu dan persoalan dunia lain (akhirat). Oleh karena itu yang menjadi pokok kajian dalam tulisan ini adalah apa hakikat dan fungsi moralitas dan agama bagi kehidupan masyarakat kontem¬porer, dan bagaimana korelasi manusia, moralitas, dan agama (Islam). Menjawab berbagai pokok persoalan di atas, dalam kajian ini akan menggunakan pendekatan filsafat (filsafat sebagai metode). Penggunakan pendekatan filsafat, dimaksudkan agar apa yang menjadi hakikat dan fungsi moralitas dan agama bagi kehidupan manusia atau bagi masyarakat kontemporer dapat pahami secara menyeluruh, mendasar (radikal), dan rasional, sehingga sampai pada hakikatnya yang paling hakiki dan mendasar. Persoalan hakikat dan fungsi moralitas dan agama, sesungguhnya merupakan persoalan yang terkait dengan manusia dan kemanusiaan. Dimensi moralitas dan agama sejatinya telah menyatu dengan eksistensi dan esensi manusia sendiri. Agama (Islam) sesuai dengan fitrah kemanusiaan, dan di dalamnya terkandung nilai-nilai moralitas. Dengan demikian secara filosofis dapat dikatakan bahwa manusia, moralitas, dan agama (Islam) merupakan satu spesies, yang satu dengan lainnya tidak dapat dipisahkan. Oleh karena itu moralitas dan agama (Islam) harus diimplentasikan dalam seluruh rangkaian kehidupan umat manusia pada era kontemporer dan globalisasi dewasa ini.

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Hache, E., and B. Latour. "MORALITY OR MORALISM?: An Exercise in Sensitization." Common Knowledge 16, no. 2 (April 1, 2010): 311–30. http://dx.doi.org/10.1215/0961754x-2009-109.

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7

Sullian, Stephen J. "Christian Morality and Slave Morality." Philo 11, no. 2 (2008): 177–92. http://dx.doi.org/10.5840/philo200811210.

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8

RIGALI, Norbert J. "Christian Morality and Universal Morality." Louvain Studies 19, no. 1 (January 1, 1994): 18–33. http://dx.doi.org/10.2143/ls.19.1.2013745.

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9

Heath, Joseph. "Morality, convention and conventional morality." Philosophical Explorations 20, no. 3 (August 31, 2017): 276–93. http://dx.doi.org/10.1080/13869795.2017.1362030.

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Darwall, Stephen. "“Second-personal morality” and morality." Philosophical Psychology 31, no. 5 (July 4, 2018): 804–16. http://dx.doi.org/10.1080/09515089.2018.1486603.

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11

Simpson, Evan. "Marxism and Moralism." Dialogue 29, no. 4 (1990): 583–88. http://dx.doi.org/10.1017/s0012217300048289.

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Moral philosophers continue to divide on the conundrum of Marx and morality — how a ferocious moral critic of nineteenth-century capitalism could also denounce morality as an ideological snare and delusion. In Marxism and the Moral Point of View, Kai Nielsen brings together many years of thought on both terms of the question, rightly seeking a balance between Marx's moralism and Marx's anti-moralism.

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Singer, Peter. "Famine, Affluence, and Morality." Philosophy. Journal of the Higher School of Economics V, no. 2 (July 11, 2021): 254–69. http://dx.doi.org/10.17323/2587-8719-2021-2-254-269.

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13

Lowney, Charles. "Morality." Tradition and Discovery: The Polanyi Society Periodical 36, no. 3 (2009): 52–65. http://dx.doi.org/10.5840/traddisc2009/201036345.

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Haidt, Jonathan. "Morality." Perspectives on Psychological Science 3, no. 1 (January 2008): 65–72. http://dx.doi.org/10.1111/j.1745-6916.2008.00063.x.

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Shoham, Gilbert L. "On Jewish Morality Vs. Kohlberg's Morality." Jewish Education 53, no. 1 (March 1985): 33–35. http://dx.doi.org/10.1080/15244118509412122.

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Lailam, Tanto. "Membangun Constitutional Morality Hakim Konstitusi di Indonesia." Jurnal Penelitian Hukum De Jure 20, no. 4 (December 10, 2020): 511. http://dx.doi.org/10.30641/dejure.2020.v20.511-530.

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Penelitian ini mengenai constitutional morality hakim konstitusi pasca reformasi di Indonesia yang menimbulkan persoalan independensi, imparsialitas dan akuntabilitas peradilan. Tujuan dalam penelitian ini adalah memberikan desain konstruksi moralitas konstitusi, sekaligus membongkar dan menata kembali constitutional morality dalam putusan MK dan perilaku hakim konstitusi. Metode penelitian yang digunakan adalah penelitian hukum normatif dengan mengutamakan data sekunder, dengan pendekatan perundang-undangan (statute approach) dan pendekatan kasus (case approach). Data yang diperoleh dianalisis menggunakan metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa bangunan moralitas terkandung dalam Pancasila dan UUD 1945, baik dalam kategori nilai (nilai hukum dan moral), asas/ prinsip, kategori norma/ kaidah (norma hukum dan norma moral). Dalam putusan MK, moralitas konstitusi digunakan sebagai tolok ukurnya, sekalipun faktanya ada beberapa putusan yang kering dari moralitas konstitusi. Dalam konteks perilaku hakim, beberapa kasus terjadi, kasus kategori pelanggaran ringan, seperti: kasus Hakim Konstitusi Arsyad Sanusi, kasus Hakim Konstitusi Arief Hidayat. Kasus pelanggaran berat, seperti: kasus Akil Mochtar dan kasus Hakim Konstitusi Patrialis Akbar. Sehingga kedepan, perlu penguatan moralitas konstitusi dalam proses rekrutmen dan akuntabilitas hakim konstitusi dengan mempertajam dimensi moralitas konstitusi, misalnya syarat bertakwa kepada Tuhan Yang Maha Esa, syarat integritas hakim dan syarat berakhlak mulia.

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Elizondo, E. Sonny. "Morality is its own Reward." Kantian Review 21, no. 3 (October 25, 2016): 343–65. http://dx.doi.org/10.1017/s1369415416000236.

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AbstractTraditionally, Kantian ethics has been thought hostile to agents’ well-being. Recent commentators have rightly called this thought into question, but they do not push their challenge far enough. For they assume, in line with the tradition, that happiness is all there is to well-being – an assumption which, combined with Kant’s rationalism about morality and empiricism about happiness, implies that morality and well-being are at best extrinsically related. Drawing on Kant’s underappreciated discussion of self-contentment, an intellectual analogue of happiness, I reconstruct an alternative account of morality’s relation to well-being. Morality is intrinsically related to well-being – and so is its own reward – not because it makes us happy but because it makes us self-contented.

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Sugiyono, Paulus Bagus. "Merumuskan Ulang Konsep Moralitas: Sumbangan Pemikir Feminis." Jurnal Sosiologi Pendidikan Humanis 5, no. 2 (December 30, 2020): 180. http://dx.doi.org/10.17977/um021v5i2p180-188.

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The aim of this article is to re-conceptualize the meaning of morality according to the perspective of feminists. This article employed the method of literature review within the qualitative approach. Morality, in the history of western thought, is often related with the concept offered by Immanuel Kant. Human being is perceived to have a sufficient ratio to access the universal morality. Therefore, there is no reason for not following the principles of morality. Nevertheless, feminists argued that the concept offered by Kant does not give a flexible space for the dynamics of contingent things, such as feeling, sensitivity, and inclination. Whereas, these contingent things have given such an influential meaning for the concept of morality. Marilyn Friedman (2000) specifically proposes and explains this point of view in her article entitled “Feminism in Ethics: Conception of Autonomy”. Her approach is thus later shown clearly in the concept of care ethics. Even though, I argue that care ethics would not substitute Kantian ethics, but rather complement it, so that the paradigm of the morality can be seen broader from several perspectives. This entwined paradigm, between Kantian and care ethics, is then can be employed to analyze various social phenomena that occur in our society. Tujuan artikel ini adalah untuk merumuskan ulang konsep mengenai moralitas, terutama ketika mendapatkan sumbangsih pemikiran dari para pemikir feminis. Metode yang digunakan dalam penelitian ini adalah kajian literatur dalam pendekatan kualitatif. Moral, dalam perjalanan panjang sejarah pemikiran barat, identik dengan pemikiran Immanuel Kant dalam sifatnya yang berlaku universal. Untuk mengakses universalitas moral, manusia diandaikan memiliki nalar atau rasionalitas yang cukup. Dengan demikian, sebagai manusia yang otonom secara moral, tidak ada alasan baginya untuk tidak mengikuti prinsip-prinsip moral. Penggunaan nalar tidak memberikan ruang bagi hal-hal yang sifatnya kontingen, seperti perasaan, sensitivitas, dan kecenderungan. Hasil penelitian ini menunjukkan bahwa apa yang disingkirkan oleh etika Kantian tadi diangkat oleh para pemikir feminis. Mereka memberikan sumbangsih pemikirannya tersendiri dalam membangun konsep moralitas. Selain itu, penelitian ini juga menunjukkan bahwa etika kepedulian adalah muara dari pemikiran mengenai moralitas dari para pemikir feminis. Meski demikian, etika kepedulian tidak hadir sebagai substitusi atau pengganti dari etika Kantian, melainkan sebagai komplementer yang menjadikan cakrawala moralitas semakin utuh. Bak dua sisi sepayang sayap, kedua pendekatan moralitas tadi saling menyeimbangkan pemaknaan mengenai apa itu moralitas, terutama untuk menelaah fenomena-fenomena secara sosiologis dalam masyarakat.

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Indrajaya, Ferdinand. "Refleksi Pandangan Nietzsche terhadap Moralitas dan Kepentingan Diri." Humaniora 1, no. 2 (October 30, 2010): 213. http://dx.doi.org/10.21512/humaniora.v1i2.2863.

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This research is a reflection, a result from author’s contemplative process, in reading one of the texts written by one of the western philosopher at the end of modernity, Friedrich Nietzsche. The reading itself, mainly, was initially started from Nietzsche’s own writing in a form of excerpts collected in an anthology entitled Self-Interest. This research wishes to show how Nietzsche responds to existing understanding on traditional morality, which to him is no more than a kind of slave morality. Nietzsche, with his own view on morality is basically orbiting to one of his main theses, Will to Power (der Wille zur Macht); other morality related concerns like self and self-interest are also undetachable to this Will to Power. Within the context of traditional morality, thing like self-interest is considered taboo in contrast with altruistic behaviour (self-less behaviour by emphasizing concerns to others). For Nietzsche, this kind of morality is prevailed necessarily because we’re discourageous in facing the arrival of nihilism. From Nietzsche’s perspective, an immoralist, a person with self-interest (within the context of traditional morality) is a ‘moralist’ him/herself. The one who affirms to nihilism, the one who possesses master morality. At the end of this research, the author gives his own response regarding to his reading on Nietzsche and to aim pragmatic value from this research might be impossible. What might be possible is one can aim at achieving different perspectives on morality and self-interest through Nietzsche’s perspective.

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Forkert, Kirsten. "The new moralism: austerity, silencing and debt morality." Soundings 56, no. 56 (April 23, 2014): 41–53. http://dx.doi.org/10.3898/136266214811788808.

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21

Brooks, Thom. "Unlocking Morality from Criminal Law." Journal of Moral Philosophy 14, no. 3 (June 22, 2017): 339–52. http://dx.doi.org/10.1163/17455243-01403001.

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This review article critically examines R. A. Duff and Stuart P. Green’s wide-ranging Philosophical Foundations of Criminal Law. The book captures well a crucial debate at the heart of its topic: is morality a key for understanding criminal law? I first consider legal moralism arguments answering this question in the affirmative and argue they should be rejected. I next consider alternatives to argue that philosophers of criminal law should look beyond legal moralism for more compelling theories about criminal law.

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Aravik, Havis, and Choiriyyah Choiriyyah. "Etika Rasionalisme Versus Etika Voluntarisme (Studi Kritis Mu’tazilah Dan Asy’ariyah)." SALAM: Jurnal Sosial dan Budaya Syar-i 5, no. 1 (April 5, 2018): 11–24. http://dx.doi.org/10.15408/sjsbs.v5i1.7902.

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Abstract: This study discusses the ethics of rationalism versus voluntarism ethics, where morals in principle have been debated by experts for a long time, among them Mu'tazilah with the ethics of rationalism and Ash'ariyah with voluntary ethics. For the Mu'tazila morality is a rational act of man in seeing which is good and what is bad, not merely determined by the demands of religion. While Asy'ariyah holds the opposite view that morality is under the control of God or with another understanding that morality presupposes religion. Keywords: Ethics, Rationalism, Voluntarism, Mu'tazilah, Asy'ariyah Abstrak: Studi ini membahas tentang etika rasionalisme versus etika voluntarisme, di mana moral pada prinsipnya telah menjadi perdebatan para ahli kalam sejak lama, di antaranya Mu’tazilah dengan etika rasionalisme dan Asy’ariyah dengan etika voluntarisme. Bagi Mu’tazilah moralitas adalah sebuah tindakan rasional manusia dalam melihat mana yang baik dan mana yang buruk, tidak semata ditentukan oleh tuntutan agama. Sedangkan Asy’ariyah berpandangan sebaliknya bahwa moralitas berada di bawah kontrol Tuhan atau dengan pengertian lain moralitas itu mengandaikan agama. Kata Kunci; Etika, Rasionalisme, Voluntarisme, Mu’tazilah, Asy’ariyah DOI: 10.15408/sjsbs.v5i1.7902

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Maulina, Isra, Linda Yati, and Nurul A'la. "PENGARUH MORALITAS INDIVIDU DAN PENGENDALIAN INTERNAL TERHADAP KECENDERUNGAN KECURANGAN AKUNTANSI." J-ISCAN: Journal of Islamic Accounting Research 1, no. 2 (December 23, 2019): 51–64. http://dx.doi.org/10.52490/j-iscan.v1i2.700.

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This study aims to determine how much the effect of individuals morality and internal control tendency of accounting fraudat DPKAD Lhokseumawe. Sampling technique using saturated sampling. The study sample was obtained of all civil servants with a sample of 90 respondents. The type of data used is primary data. Data were analyzed using multiple linear regression. The results showed that individuals morality and internal control have a significant effect on the usefulness of tendency of accounting fraud. Keywords: Individuals Morality, Internal Control, Tendency of Accounting Fraud Abstrak Penelitian ini bertujuan untuk mengetahui seberapa besar pengaruh moralitas individu dan pengendalian internal terhadap kecenderungan kecurangan akuntansi di DPKAD Lhokseumawe. Teknik pengambilan sampel menggunakan sampling jenuh. Sampel penelitian diperoleh dari semua pegawai negeri sipil dengan sampel 90 responden. Jenis data yang digunakan adalah data primer. Data dianalisis menggunakan regresi linier berganda. Hasil penelitian menunjukkan bahwa moralitas individu dan pengendalian internal memiliki pengaruh yang signifikan terhadap kegunaan kecenderungan kecurangan akuntansi. Kata kunci: Moralitas Individu, Pengendalian Internal, Kecenderungan Kecurangan Akuntansi.

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Kim, Sang-don. "Morality in Moral Subject Education - Which Morality? -." Journal of Ethics Education Studies 55 (January 31, 2020): 109–37. http://dx.doi.org/10.18850/jees.2020.55.04.

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Park, Sang-Cheol. "F. Nietzsche’s Master Morality and Slave Morality." Korean Society for the Study of Moral Education 29, no. 4 (December 31, 2017): 163–78. http://dx.doi.org/10.17715/jme.2017.12.29.4.163.

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Scanlon, Thomas. "Individual morality and the morality of institutions." Filozofija i drustvo 27, no. 1 (2016): 3–36. http://dx.doi.org/10.2298/fid1601003s.

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This paper discusses the relationship between moral philosophy and political philosophy. It holds that political philosophy in some way is part of moral philosophy as the former deals with the content of moral standards governing the relations between individuals and institutions. That would be the purpose of the ?morality of institutions?, while the so-called "individual morality" would inform the standards applicable to individuals. On the basis of a conception of individual morality as it relates to contractualism and a discussion of the morality of institutions that closely follows John Rawls? theory of justice, the paper addresses the question of the foundations of the obligation to comply with institution-defined standards that are directed towards individuals. At the end, it focuses in particular on the difficulty of rationalizing that obligation in the case of unjust institutions.

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Adam, Christian, Christoph Knill, and Emma T. Budde. "How morality politics determine morality policy output – partisan effects on morality policy change." Journal of European Public Policy 27, no. 7 (August 26, 2019): 1015–33. http://dx.doi.org/10.1080/13501763.2019.1653954.

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Marnisah, Luis, Havis Aravik, and Fakhry Zamzam. "Dari Kisah Hayy Bin Yaqzhan Sampai Moralitas Ekonomi; Pemikiran Ekonomi Ibn Thufail." SALAM: Jurnal Sosial dan Budaya Syar-i 6, no. 4 (December 15, 2019): 343–54. http://dx.doi.org/10.15408/sjsbs.v6i4.13710.

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Abstract This study discusses the economic thought of Ibn Thufail from the story of Hayy bin Yaqzhan to Economic Morality. With the aim to find out more about Ibn Thufail's economic thought, especially seen from the story of Hayy bin Yaqzhan to economic morality. The study is descriptive qualitative using primary and secondary data relating to Ibn Thufail and analysis using content analysis. The results of this study show that the Story of Hayy bin Yaqzhan is a symbolic story in which contains matters relating to economic practices both the most basic and fundamental, and humans act as adaptive and creative creatures as well as tool-making being to meet various her needs. In the context of economic morality is largely determined by one's consumption behavior towards goods and services.Keywords: Ibn Thufail, Hayy Bin Yaqzhan, Economic Morality AbstrakPenelitian ini membahas tentang pemikiran ekonomi Ibn Thufail dari kisah Hayy bin Yaqzhan sampai Moralitas Ekonomi. Dengan tujuan untuk mengetahui lebih jauh pemikiran ekonomi Ibn Thufail, terutama dilihat dari kisah Hayy bin Yaqzhan sampai moralitas ekonomi. Penelitian bersifat deskriptif kualitatif dengan menggunakan data primer dan sekunder yang berhubungan dengan Ibn Thufail dan analisis menggunakan content analysis. Hasil penelitian ini memperlihatkan bahwa Kisah Hayy bin Yaqzhan merupakan kisah simbolik yang di dalamnya mengandung hal-hal yang berhubungan dengan praktek ekonomi baik dari yang paling dasar maupun fundamental, dan manusia berperan sebagai makhluk yang adaptif dan kreatif juga sebagai tool-making being guna memenuhi berbagai kebutuhan dirinya. Dalam konteks moralitas ekonomi sangat ditentukan oleh perilaku konsumsi seseorang terhadap barang dan jasa. Kata Kunci: Ibn Thufail, Hayy Bin Yaqzhan, Moralitas Ekonomi

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Loughran, James N. "Human Morality." International Philosophical Quarterly 34, no. 1 (1994): 129–31. http://dx.doi.org/10.5840/ipq199434173.

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Duran, Jane. "Murdoch’s Morality." International Philosophical Quarterly 58, no. 4 (2018): 361–70. http://dx.doi.org/10.5840/ipq201872115.

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This paper argues that Murdoch’s views possess a structured ontology. As some of her critics note, her philosophical stance is one that must be gleaned from close readings of both her novels and her more straightforward essays. Given the complexities of her novels, the addition of her other work makes for a challenging task, but one that the reader can use. Murdoch’s work is valuable for the range of moral options it displays.

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Henning, Brian G. "Making Morality." Newsletter of the Society for the Advancement of American Philosophy 31, no. 96 (2003): 21–23. http://dx.doi.org/10.5840/saap2003319624.

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Begby, Endre. "Doxastic Morality." Philosophical Topics 46, no. 1 (2018): 155–72. http://dx.doi.org/10.5840/philtopics20184619.

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Sommers, Christina Hoff. "Filial Morality." Journal of Philosophy 83, no. 8 (August 1986): 439. http://dx.doi.org/10.2307/2026329.

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Broder, Sherri, Gwendolyn Mink, and Estelle B. Freedman. "Legislating Morality." Women's Review of Books 14, no. 3 (December 1996): 14. http://dx.doi.org/10.2307/4022581.

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Benedict, Helen, and Sara Paretsky. "Morality Tale." Women's Review of Books 15, no. 10/11 (July 1998): 27. http://dx.doi.org/10.2307/4023001.

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Kivisto, Peter, and Maria Ossowska. "Bourgeois Morality." Social Forces 67, no. 1 (September 1988): 253. http://dx.doi.org/10.2307/2579113.

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Eassom, Simon. "Selfish morality." Philosophers' Magazine, no. 17 (2002): 28–29. http://dx.doi.org/10.5840/tpm200217120.

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Eassom, Simon. "Beyond morality." Philosophers' Magazine, no. 21 (2003): 55–56. http://dx.doi.org/10.5840/tpm200321125.

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Eggerman, Richard. "Human Morality." Southwest Philosophy Review 9, no. 2 (1993): 139–44. http://dx.doi.org/10.5840/swphilreview19939231.

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Lear, Jonathan, and Samuel Scheffler. "Human Morality." Journal of Philosophy 90, no. 4 (April 1993): 205. http://dx.doi.org/10.2307/2940972.

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Reath, Andrews, and Samuel Scheffler. "Human Morality." Philosophical Review 103, no. 4 (October 1994): 731. http://dx.doi.org/10.2307/2186113.

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Pappas, Nickolas. "Morality Gags." Monist 88, no. 1 (2005): 52–71. http://dx.doi.org/10.5840/monist20058811.

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Hocutt, Max, and Richard Garner. "Beyond Morality." Philosophical Quarterly 45, no. 181 (October 1995): 541. http://dx.doi.org/10.2307/2220327.

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Murphy, Samantha. "Virtual morality." New Scientist 208, no. 2782 (October 2010): 47. http://dx.doi.org/10.1016/s0262-4079(10)62542-0.

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Silver, GeorgeA. "MISCHIEVOUS MORALITY." Lancet 331, no. 8592 (April 1988): 987–88. http://dx.doi.org/10.1016/s0140-6736(88)91794-1.

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Stephens, Carroll U., and Arie Y. Lewin. "Bounded Morality." Proceedings of the International Association for Business and Society 2 (1991): 1487–512. http://dx.doi.org/10.5840/iabsproc1991259.

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Dickinson, James, Maria Ossowska, and G. L. Campbell. "Bourgeois Morality." Contemporary Sociology 17, no. 1 (January 1988): 22. http://dx.doi.org/10.2307/2069390.

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Gaus, Gerald F., and Samuel Scheffler. "Human Morality." Philosophical Quarterly 43, no. 172 (July 1993): 380. http://dx.doi.org/10.2307/2219906.

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Jones, Dan. "Morality 2.0." New Scientist 227, no. 3040 (September 2015): 36–39. http://dx.doi.org/10.1016/s0262-4079(15)31271-9.

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Wright, John R. "Common Morality." Teaching Philosophy 29, no. 1 (2006): 60–62. http://dx.doi.org/10.5840/teachphil200629112.

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