Academic literature on the topic 'Nyaya controversy'

The subject of the study is the institution of the ancient Indian dispute, the theoretical understanding of which has become part of the doctrines of all religious and philosophical schools. The “Shraman period” (5th century BC) is considered in detail, during which there was a sharp controversy between religious and philosophical schools, during which effective methods of conducting disputes “crystallized” and developed argumentative normativity. It is shown that the pluralism and diversity of ontological models that existed in the spiritual culture of that time were reflected in the logical and epistemological doctrine - pramana-vada. Thus, in the first (pre-logical) period, epistemological and logical questions were raised within the framework of anvikshika, “the science of conducting public disputes,” and the widespread culture of philosophical disputes and their actual practice were completely determined by the original cultural context. The argumentative canon of the Nyaya school is analyzed, the categories of the Indian and Western European traditions are compared, illustrating the discussion, in particular, of the Aristotelian syllogistic and the Nyayak five-term syllogism, the doctrine of the dispute between the ancient Chinese school of the late Mohists and ancient Chrya. The productive methodological ideas of the polemical strategy of conducting philosophical disputes in late Buddhism are revealed, the role of the dual unity of proof and refutation, as well as examples, questions and tricks, as topoi of the ancient Indian culture of dispute is shown.

An attempt has been made to explain the concept of Dhatu poshan nyaaya as per contemporary science w.s.r. to tissue nourishment. Various Ayurvedic classics and research article related to Dhatuposhan were collected and analyzed. Contemporary and recent research article regarding nutrition, metabolism, nourishment and Dhatu poshan were searched online from google scholar, PubMed, Medline Plus etc. Ayurvedic classics were searched for better understanding of Dhatu and Dhatu Poshan. Theories of Dhatu Poshan Nyaaya are not different all together but these have conjugative sequence or different levels of digestion from ingestion of food to metabolism at cell level or whole nourishment process. In this way all theories are not controvert each other while these theories stand as one set of principle of tissue nourishment.

The author enters an already old dispute, that is whether a countеrepart of the no­tion of philosophy could be encountered in the traditional India, upholds the view that the term ānvīkşikī (lit. “investigation”) was nearest to it and traces its meaning along the texts on dharma (from the Gautama-dharmasûtra, i.e. the 2nd century B.C., to the later medieval commentaries on the Mānavadharmaśāstra), politics (the Arthaśāstra and Kamandaki’s Nītisāra), poetics (Rājaśekhara’s Kāvyamīmāňsā) and philosophy properly (the basic commentary and subcom­mentary on the Nyāya-sûtras by Vātsyāyana and Uddyotakara, i.e. from the 5th to 7th centuries A.D.). Two main avenues to the understanding of philosophy’s vocations in India have been paved in the Mānavadharmaśāstra, along with commentaries thereon and by Kamandaki (as the knowledge of Ātman) and in the Arthaśāstra and the texts of the Nyāya school (as a metascience helping the other branches of knowledge bear their fruits). Therefore philosophy in India as well was regarded as the duality of ideological and methodological con­stituents, and it was Vātsyāyana who in all clarity pointed out that his science of Nyāya was not “the mere knowledge of Ātman” in the manner of the Upanişads but the same knowledge as realized in the context of professional investigation of 16 categorial topics. It is the significance of ānvīkşikī as examination of con­cepts with the philosophers of Nyāya and as polemical debate with Rājaśekhara that leads one to conclude that in classical India philosophy has been regarded not as a body of doctrines but as analytical practice (with the exact similarities to Wittgensteins’s understanding of it) as realized in controversy and that unfolds very meaningful horizons for comparative philosophy

In the implementation of the death sentence is not a sentence given as a criminal offender sentenced to life imprisonment. However, the death penalty is the loss of a person's life due to an error proven guilty based on a court decision (jurisprudence). This right to life maps the death penalty as an ethical issue. The most noble right in life as a gift from God, the applicable legal regulations also place human life in a valuable position both in their roles and positions as well as in their social responsibilities or legal responsibilities and also regarding their rights and obligations. From this impact arose the pros and cons of both secular people and in Christianity itself. The researcher determines a qualitative descriptive method for studying, collecting and compiling data through literature studies that relate to the paradigm of the death penalty in a circle of Christian ethical controversy. Therefore, this article will describe the elements of power, love, truth and justice as the government's duty in showing its identity to enforce the execution of the death penalty and will explain the Christian ethical attitude and perspective of the Christian community towards the execution of the death penalty. Abstrak Dalam pelaksanaan hukuman mati bukanlah hukuman yang diberikan sebagai pelaku kejahatan dihukum dengan penjara seumur hidup. Namun hukuman mati merupakan penghilangan nyawa seseorang akibat kesalahan yang terbukti bersalah berdasarkan keputusan pengadilan (jurisprudensi). Hak hidup inilah memetakan hukuman mati sebagai persoalan etis. Hak tersebut paling mulia dalam kehidupan sebagai pemberian Tuhan, peraturan hukum yang berlaku juga menempatkan hidup manusia pada posisi yang berharga baik dalam peran dan posisi maupun dalam tanggung jawab sosial atau tanggng jawab hukumnya dan juga menyangkut hak maupun kewajiban-kewajibannya. Dari dampak ini pun timbul pro dan kontra baik orang sekuler maupun dalam kekristenan sendiri. Peneliti menentukan metode deskriptif kualitatif untuk mempelajari, mengumpulkan dan menyusun data melalui studi pustaka yang berhubungan dengan paradigma hukuman mati dalam lingkaran kontroversi etika Kristen. Oleh karena itu, artikel ini akan menguraikan unsur-unsur kekuasaan, kasih, kebenaran dan keadilan sebagai tugas pemerintah dalam memperlihatkan jatidirinya untuk menegakkan pelaksanaan hukuman mati dan akan menjelaskan sikap etis Kristen dan perpektif masyarakat Kristen terhadap pelaksanaan hukuman mati.

Abstract: The death penalty is one of the oldest penalties in the world that is still in force today, and Indonesia is no exception. Even so, the imposition of the death penalty still causes controversy. Based on this, this article discusses the application of the death penalty in Indonesia from the perspective of maqasid al-shari'ah. This research is normative. Data was collected from laws and regulations and journal articles. The collected data were analyzed descriptively with the theory of maqasid al-shari'ah. This study concluded that the death penalty is still applied in Indonesia in several criminal acts, including narcotics, premeditated murder, rape and corruption, and others. From the perspective of maqasid al-shari'ah, the application of the death penalty is in harmony with hifz al-nafs (preserving the soul) in drug crimes, premeditated murder, and rape because these crimes endanger one's health, hurt the victim or take one's life. The death penalty is also aligned with hifz al-mal (safeguarding property) in the criminal act of corruption because the perpetrator has seized state property. In addition, the death penalty is also in harmony with hifz al-'aql (maintaining reason) for drug offenders. The death penalty in Indonesia is based on applicable rules and judges' legal considerations at trials based on strong evidence and testimony. The punishment is applied to gain benefit and refuse harm. Keywords: Death penalty, legal, judicial, criminal, maqasid al-shari'ah. Abstrak: Hukuman mati merupakan salah satu hukuman tertua di dunia yang masih diberlakukan sampai saat, tidak terkecuali di Indonesia. Meski begitu, pemberlakuan hukuman mati masih menimbulkan kontroversi. Berdasarkan hal tersebut maka artikel ini membahas tentang penerapan hukuman mati di Indonesia dalam perspektif maqasid al-shari’ah. Penelitian ini adalah penelitian normatif. Data dikumpulkan dari peraturan perundang-undangan dan artikel jurnal. Data yang terkumpul dianalisis secara deskriptif dengan teori maqasid al-shari’ah. Penelitian ini menyimpulkan bahwa hukuman mati masih diterapkan di Indonesia dalam beberapa tindak pidana, di antaranya tindak pidana narkotika, pembunuhan berencana, pemerkosaan dan korupsi dan lainnya. Dalam perspektif maqasid al-shari’ah, penerapan hukuman mati selaras dengan hifz al-nafs (menjaga jiwa) dalam tindak pidana narkotika, pembunuhan berencana, pemerkosaan karena tindak pidana tersebut membahayakan kesehatan seseorang, menyakiti korban atau menghilangkan nyawa seseorang. Hukuman mati juga selaras dengan hifz al-mal (menjaga harta) dalam tindak pidana korupsi karena pelaku telah merampas harta negara. Selain itu hukuman mati juga selaras dengan hifz al-‘aql (menjaga akal) bagi pelaku tindak pidana narkoba. Diterapkan hukuman mati di Indonesia didasarkan pada aturan yang berlaku dan pertimbangan hukum hakim di persidangan berdasarkan pembuktian dan persaksian yang kuat. Diterapkan hukuman tersebut untuk mendapatkan kemaslahatan dan menolak kemadaratan. Kata kunci: Hukuman mati, hukum, peradilan, pidana, maqasid al-shari’ah.

As the growing development of science, technology and art, as well as thesophistication of today's information technology. A person can easily see the world, anytime,anywhere. And each region is so diverse culturally revealing.Of the arts in the West and the East, the more things that are almost the same, or acharacteristic associated with arts identity that are in it, there is a difference but there are alsosimilarities. Although unrelated human though, this can happen, even though such an event isoften called the cultural parallelism, this is real and never a problem.Keywords: Controversy, World, Ornament Seiring tumbuh berkembangnya ilmu pengetahuan, teknologi dan seni, sertacanggihnya teknologi informasi saat ini. Seseorang dapat dengan mudah melihat sisi dunia,kapan pun, di mana pun. Dan masing-masing daerah menampakkan budayanya yangbegitu beragam.Tentang kesenian yang ada di Barat dan Timur, semakin banyak hal-hal yanghampir sama, terkait dengan ciri khas atau identitas seni-seni yang berada di dalamnya,ada perbedaan tetapi juga ada kesamaan. Walaupun manusianya tidak berhubungansekalipun, hal ini dapat terjadi, meskipun peristiwa semacam ini sering disebut denganparalelisme kebudayaan, ini nyata dan tidak pernah dipermasalahkan. Kata Kunci: Kontroversi, Dunia, Ornamen

Attack On Titan (進撃の巨人), adapted from the shonen manga series written and illustrated by Hajime Isayama, was chosen as the subject of study due to its weighty themes and visually appealing presentation. Several elements of this anime touch upon socio-cultural conditions in the real world, allowing viewers to resonate with the fictional world of Attack On Titan. Moreover, its depiction of graphic violence and implementation of social phenomena such as war and politics, provoke controversy among its audience. The purpose of this research is to analyze the visualization and frequency of socio-cultural themes in the anime Attack On Titan, as well as to formulate an understanding of its relevance to the representation of socio-cultural conditions and issues both in Japan and the world. This qualitative descriptive research employs content analysis as the method to analyze the socio-cultural elements present in Attack On Titan and their frequency of appearance. The research utilizes Mayring's Step Model of Inductive Category Development, employing an inductive approach to identify and categorize the socio-cultural elements within the anime. The research findings show that Attack On Titan uses symbolism to effectively represent Japanese culture and socio-cultural conditions. This adds novelty and depth to the animation while conveying the creator's intentions and cultural themes. Attack On Titan (進撃の巨人), diadaptasi dari seri manga shonen yang ditulis dan diilustrasikan oleh Hajime Isayama, dipilih sebagai subjek penelitian karena temanya yang berbobot dan presentasi yang menarik secara visual. Beberapa elemen anime ini menyentuh kondisi sosial budaya di dunia nyata, memungkinkan penonton untuk beresonansi dengan dunia fiksi Attack On Titan. Selain itu, penggambaran kekerasan grafis dan implementasi fenomena sosial seperti perang dan politik dalam anime tersebut menimbulkan kontroversi di kalangan penontonnya. Tujuan dari penelitian ini adalah menganalisis visualisasi dan frekuensi kemunculan tema sosiokultural dalam anime Attack On Titan, serta merumuskan pemahaman tentang relevansinya terhadap representasi kondisi dan isu sosiokultural baik di Jepang maupun di dunia. Penelitian deskriptif kualitatif ini menggunakan analisis isi sebagai metode untuk menganalisis unsur-unsur sosial budaya yang ada dalam Attack On Titan dan frekuensi kemunculannya. Penelitian ini menggunakan Model Langkah Pengembangan Kategori Induktif Mayring, menggunakan pendekatan induktif untuk mengidentifikasi dan mengkategorikan unsur-unsur sosial-budaya dalam anime. Temuan penelitian menunjukkan bahwa Attack On Titan menggunakan simbolisme untuk secara efektif mewakili budaya Jepang dan kondisi sosial budaya. Ini menambah kebaruan dan kedalaman animasi sambil menyampaikan maksud pencipta dan tema budaya.

The problem of early marriage or child marriage is not a new problem in Indonesia and for countries in the world. Underage marriage is considered a serious problem because it raises controversy in society, not only in Indonesia but also a global issue. According to the Council of Foreign Relations, Indonesia is one of the ten countries in the world with the highest absolute number of child marriages and the second highest in ASEAN after Cambodia. It is estimated that one in five girls in Indonesia are married before they reach 18 years of age. In 2018 in Indonesia, 1 in 9 girls aged 20-24 were married before the age of 18, commonly known as child marriage. Child age should be a period for physical, emotional and social development before entering adulthood. The practice of child marriage is related to the fact that child marriage violates children's human rights, limiting their choices and opportunities. Every child has the right to survive, grow and develop as well as the right to protection from violence and discrimination as mandated in the 1945 Constitution of the Republic of Indonesia. The selection of the Limo Village area as a partner area is due to the physical condition of the Limo area which is adjacent to UPNVJ, but more than that the selection of this location is because as a real contribution, the campus cares for the problems that occur in the community. The method of activity in this community service is carried out online because it coincides with the implementation of the Covid-19 Emergency PPKM, in the form of counseling on the topic "Prevention and Prevention of Child Marriage for Youth and Youth Organizations". The results of this community service activity, the participants became open to understanding and insight into the impact of early marriage, the role of parents to supervise adolescent children, especially in association so that children avoid promiscuity which results in pregnancy outside marriage. The importance of providing access in the form of convenience for children, especially girls, to gain knowledge about reproductive health and sex education so that children have the ability to take care of themselves. Other factors such as socio-cultural aspects, customs and religion contribute to the widespread practice of child marriage in certain areas.Masalah perkawinan usia dini atau perkawinan usia anak bukan merupakan masalah yang baru di Indonesia dan bagi negara-negara di dunia. Perkawinan di bawah umur dinilai menjadi masalah serius karena memunculkan kontroversi di masyarakat, tidak hanya di Indonesia namun juga menjadi isu global. Menurut Council of Foreign Relations, Indonesia merupakan salah satu dari sepuluh negara di dunia dengan angka absolut tertinggi perkawinan anak dan tertinggi kedua di ASEAN setelah Kamboja. Diperkirakan satu dari lima anak perempuan di Indonesia menikah sebelum mereka mencapai 18 tahun.Pada tahun 2018 di Indonesia, 1 dari 9 anak perempuan berusia 20-24 tahun menikah sebelum usia 18 tahun, lazim disebut perkawinan anak. Seharusnya usia anak merupakan masa bagi perkembangan fisik, emosional dan sosial sebelum memasuki masa dewasa. Praktik perkawinan anak berkaitan dengan fakta bahwa perkawinan anak melanggar hak asasi anak, membatasi pilihan serta peluang mereka. Setiap anak berhak atas kelangsungan hidup, tumbuh dan berkembang serta berhak atas perlindungan dari kekerasan dan diskriminasi sebagaimana diamanatkan dalam Undang-Undang Dasar Negara Republik Indonesia Tahun 1945. Pemilihan wilayah Kelurahan Limo sebagai wilayah mitra karena kondisi wilayah Limo yang berdekatan dengan UPNVJ secara fisik, namun lebih dari itu pemilihan lokasi ini karena sebagai kontribusi nyata, kepedulian kampus terhadap masalah-masalah yang terjadi di masyarakat . Adapun metode kegiatan dalam pengabdian masyarakat ini adalah dilakukan secara daring karena bertepatan dengan pemberlakuan PPKM Darurat Covid-19, berupa penyuluhan dengan topik “Penaggulangan dan Pencegahan Perkawinan Anak Bagi Remaja dan Karang Taruna “ . Hasil dari kegiatan pengabdian masyarakat ini para peserta menjadi terbuka pemahaman dan wawasannya akan dampak dari pernikahan dini, peran dari orang tua untuk melakukan pengawasan terhadap anak-anak remaja terutama dalam pergaulan agar anak-anak terhindar dari pergaulan bebas yang mengakibatkan trejadinya kehamilan diluar nikah. Pentingnya memberikan akses berupa kemudahan kepada anak-anak terutama anak perempuan untuk mendapatkan pengetahuan tentang kesehatan reproduksi dan pendidikan seks agar anak-anak mempunyai kemmapuan menjaga diri. Faktor lain seperti aspek sosial budaya, adat istiadat dan agama memberi kontribusi terhadap maraknya praktek pernikahan usia anak pada beberapa wilayah tertentu.