Artykuły w czasopismach na temat „Humanism”
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Prasetiani, Dyah. "M Mengajarkan Nilai Humanisme Dalam Sakubun". Chi'e: Journal of Japanese Learning and Teaching 7, nr 1 (1.04.2019): 106–8. http://dx.doi.org/10.15294/chie.v7i1.28643.
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Universitas Negeri Semarang mencanangkan nilai karakter yang harus dikembangkan dalam kegiatan pembelajaran. Salah satunya adalah nilai humanisme. Nilai karakter tersebut perlu dimasukkan dalam kegiatan pembelajaran. Dalam studi ini penulis mencoba untuk menginternalisasikan nilai humanisme ini dalam pembelajaran sakubun (menulis), karena melalui menulis, mahasiswa dapat menuangkan ide dan kreativitasnya. Diharapkan studi ini dapat memberikan gambaran mengenai pengajaran menulis (sakubun) yang bermuatan nilai humanis. Hasil yang diperoleh yakni sample dapat menulis sebuah karangan yang bertema humanisme, namun kegiatan latihan menulis ini masih perlu dikembangkan lagi dalam bentuk latihan menulis yang lebih sering. Agar mahasiswa terbiasa.
Kata kunci: sakubun, humanisme
Universitas Negeri Semarang proclaims character values that must be developed in learning activities. One of them is the value of humanism. These character values need to be included in learning activities. In this study, the author tries to internalize the value of humanism in sakubun learning (writing), because through writing, students can express their ideas and creativity. It is hoped that this study can provide an overview of teaching writing (sakubun) which contains humanist values. The results obtained that the sample can write an essay with theme of humanism quite well, but this writing exercise activity still needs to be developed in the form of more frequent writing exercises. So that students get used to it.
Keywords: sakubun, humanism
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Krstić, Predrag, i Bojana Rradovanović. "Humanism and humanisms: Stretching the term". Kultura, nr 177 (2022): 5–21. http://dx.doi.org/10.5937/kultura2277005k.
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In this paper, the authors have offered an overview of various teachings that fall under the umbrella of humanism. Although the paper primarily focuses on the humanist doctrine, it is often not easy to distinguish the theory of humanism from humanism in practice. In both cases, it turns out that humanism is such a wide-ranging concept that perhaps it is instructive to talk about humanisms instead. Although a single review article cannot present a detailed and comprehensive history of (the idea of) humanism and all the variations it has gone through, the authors believe that this work can provide readers with a basis for understanding and a framework for further research and reflection on humanism/humanisms.
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S. Ag, Muhammad Aqil. "Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur". Wahana Akademika: Jurnal Studi Islam dan Sosial 6, nr 1 (29.09.2020): 25. http://dx.doi.org/10.21580/wa.v6i1.4915.
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<p align="center"><strong>Abstract</strong></p><p>The figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of oppressed minorities from both religion and ethnicity. Solving problems during conflicts by promoting dialogue that upholds human values makes Abdurrahman a reliable mediator. His thinking about humanism, is ideally implemented in interfaith dialogue, he offers a concept that is more focused on the human side, human rights themselves rather than dialogue that is theological in nature. , "Here a Humanist Is Buried". That is, he wants to be remembered as a humanitarian fighter. The title of a humanist figure seems more appropriate for him. Because Gus Dur's humanism really departed from the deepest values of Islam, which transcended ethnicity, territoriality, to the limit of statehood.</p><p><strong> Abstrak</strong></p><p>Sosok Gus Dur merupakan sosok yang unik dan pemikirannya tergolong tipikal. Bagi kebanyakan orang, pemikiran beliau yang susah di tebak dan sulit dicerna oleh orang awam kebanyakan, menjadikannya sebagai sosok yang kontroversial sekaligus dikagumi. Gus Dur sebagai guru bangsa dan tokoh intelektual adalah sosok yang sangat menjunjung tinggi nilai-nilai humanisme. Perjuangannya dalam menegakkan hak asasi manusia menjadikannya sangat disegani oleh masyarakat dari berbagai kalangan dan latar belakang identitas yang berbeda. Terkhusus pembelaannya terhadap hak-hak kelompok minoritas yang tertindas baik dari agama maupun etnis. Pemecahan masalah saat terjadi konflik dengan mengedepankan dialog yang lebih menjunjung nilai-nilai kemanusiaan menjadikan Gus Dur sebagai sosok mediator yang handal. Pemikirannya tentang humanism, sangat ideal diimplemantasikan dalam dialog antar agama, beliau menawarkan konsep yang lebih focus kepada sisi kemanusiaan, hak-hak manusia itu sendiri daripada dialog yang sifatnya teologis.Gus dur merupakan sosok yang sangat humanis beliau pernah berpesan agar di pusaranya dipahat sebuah tulisan, “Di Sini Dimakamkan seorang Humanis”. Artinya, dia ingin dikenang sebagai pejuang kemanusiaan. Gelar tokoh humanis agaknya lebih tepat disematkan kepadanya. Sebab, humanisme Gus Dur benar-benar berangkat dari nilai-nilai Islam paling dalam, yang melampaui etnis, teritorial, hingga batas kenegaraan.</p>
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Greer, Matthew C. "Humanist Missteps, A Black Studies Critique of Posthumanist Archaeologies". Cambridge Archaeological Journal 34, nr 1 (luty 2024): 1–14. http://dx.doi.org/10.1017/s0959774323000367.
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Posthumanist archaeologies have attempted to move beyond humanist conceptions of the human for over a decade. But they have done so by primarily focusing on the ontological split between humans and non-human things. This only addresses one part of humanism, as Black studies scholars have long argued that it also equates humanity writ large with white, economically privileged, cis-gendered, heterosexual men, thereby excluding everyone else from the category of the human. They further argue that the violence and oppression inflicted on those excluded from humanism's definition of the human allows this ontological category to come into being. This article introduces Black studies’ critiques of humanism and applies them to posthumanist archaeologies. Ultimately, it argues that by not attending to the critiques raised by Black studies scholars, posthumanist archaeologies have inadvertently made humanist missteps wherein they continue using elements of humanism's definition of the human in their attempts to move beyond humanism.
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Martínez, H. Salvador. "«Humanismo medieval y humanismo vernáculo. Observaciones sobre la obra cultural de Alfonso X el Sabio»". Revista de Literatura Medieval 30 (31.12.2018): 181–217. http://dx.doi.org/10.37536/rpm.2018.30.0.74050.
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Resumen: Estudio sobre el origen del humanismo vernáculo castellano en el ámbito del humanismo medieval. Se analizan sus características, contrastándolas con las del humanismo latino clasicista del siglo XV. Se ilustra por qué es un humanismo total, que, por influjo de la filosofía aristotélica, incluye las letras y las ciencias, e integrador de las tres culturas presentes en la sociedad peninsular del siglo XIII, las cuales usaron el vernáculo como lengua común.Palabras clave: Humanismo medieval, humanismo vernáculo, humanismo latino clasicista, el castellano lengua de cultura, Alfonso X el Sabio.Abstract: A study of the origins of Castilian vernacular humanism in the context of medieval humanism. Its characteristics are analyzed and contrasted with the Latin classicist humanism of the XVth Century. The study illustrates why vernacular humanism, due to the influence of the Aristotelian philosophy, is comprehensive, integrating both the letters and the sciences, and it is inclusive of all three cultures present in the Spanish society of the XIIIth Century that used the vernacular as their common language.Keywords: Medieval humanism, vernacular humanism, Latin classicist humanism, Castilian as language of culture, Alfonso X the Learned.
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Rahimi. "Teori Belajar Humanisme Dalam Perspektif Pendidikan Islam". Al-Ikhtibar: Jurnal Ilmu Pendidikan 8, nr 1 (30.06.2021): 18–29. http://dx.doi.org/10.32505/ikhtibar.v8i1.621.
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Abstract
The purpose of this research is to know the Humanism learning theory and how the Humanism Learning theory according to the perspective of Islamic education This research includes the type of library research (library-research). through words or sentences in the form of discussion to draw conclusions. From the results of the research that the authors do, according to humanistic theory, the purpose of learning is to humanize humans. The learning process is considered successful if the student understands his environment and himself. Students in the learning process must try to gradually achieve self-actualization as well as possible. This learning theory seeks to understand learning behavior from the point of view of the doer, not from the point of view of the observer. Humanism education is a process of awareness and improvement of human dignity and its potential in a directed manner, as well as producing a dynamic discussion so as to create a progressive, innovative critical climate as a whole by promoting a humanist dialogical approach pattern between educators and students and students with their environment.
Keywords : Learning Theory, Humanism, Islamic Education
ABSTRAK
Tujuan dari penelitian ini adalah dalah untuk mengetahui teori belajar Humanismedan bagaimana teori Belajar Humanisme menurut perspektif pendidikan Islam Penelitian ini termasuk jenis penelitian kepustakaan (library-research), sumber data dalam penelitian ini bersifat primer dan sekuder kemudian menganalisis data dengan menggambarkan data melalui kata-kata atau kalimat yang berupa pembahasan untuk diambil kesimpulannya. Dari hasil penelitian yang penulis lakukan bahwa Menurut Teori humanistik, tujuan belajar adalah untuk memanusiakan manusia. Proses belajar dianggap berhasil jika si pelajar memahami lingkungannya dan dirinya sendiri. Siswa dalam proses belajarnya harus berusaha agar lambat laun ia mampu mencapai aktualisasi diri dengan sebaik-baiknya. Teori belajar ini berusaha memahami perilaku belajar dari sudut pandang pelakunya, bukan dari sudut pandang pengamatnya. Pedidikan humanisme merupakan sebuah proses penyadaran dan peningkatan terhadap harkat kemanusiaan dan potensi yang dimiliki secara terarah, sekaligus memproduksi suatu pembahasan yang dinamis sehingga tercipta iklim kritis progresif, inofatif secara utuh dengan mengedepankan pola pendekatan dialogis humanis antara pendidik dengan peserta didik dan peserta didik dengan lingkungannya.
Kata Kunci: Teori Belajar, Humanisme, Pendidikan Islam
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Zamzambela, Sholahuddin, i Nofi Maria Krisnawati. "INTERNALISASI NILAI-NILAI HUMANISME ISLAM DALAM PENDIDIKAN MODERASI BERAGAMA DI MADRASAH". Hikmah: Journal of Islamic Studies 19, nr 2 (30.12.2023): 187. http://dx.doi.org/10.47466/hikmah.v19i2.250.
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AbstractThis article aims to explain a formula for the process of internalizing the values of Islamic humanism in moderation education. In conducting this study, the author used the library research method. The author blends the values of Islamic humanism then internalized through the theory of social construction developed by Peter L. Berger. Where a social construction is formed through three stages, namely externalization, objectification, and internalization. With this theory, the internalization of humanist values will go through these three processes. Until finally a social construction of society with humanism values will be formed which has become a habitus and penetrated into the subconscious of each individual. Then these values of humenism will then be manifested in a moderate attitude.AbstrakArtikel ini bertujuan untuk memaparkan sebuah formula proses internalisasi nilai-nilai humanisme Islam dalam pendidikan moderasi. Dalam melakukan penelitian ini, penulis menggunakan metode library research. Penulis memadukan antara nilai-nilai humanisme Islam yang kemudian diinternalisasikan melalui teori konstruksi sosial yang dikembangkan oleh Peter L. Berger. Di mana sebuah konstruksi sosial dibentuk melalui tiga tahapan yakni eksternalisasi, objektivasi, dan internalisasi. Dengan teori ini maka internalisasi nilai-nilai humanisme akan melalui tiga proses tersebut. Hingga pada akhirnya akan terbentuk sebuah konstruksi sosial masyarakat dengan nilai-nilai humanisme yang telah menjadi sebuah habitus dan merasuk ke dalam alam bawah sadar setiap individu. Lalu nilai-nilai humenisme ini kemudian akan termanifestasikan dalam sebuah sikap moderat.
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Doro, Marcelo José, i Miguel da Silva Rossetto. "“Tornarmo-nos o que nunca fomos”: a versão pós-humanista de Foucault para o mote tradicional da formação humana". Educação e Filosofia 37, nr 80 (12.12.2023): 933–54. http://dx.doi.org/10.14393/revedfil.v37n80a2017-66773.
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Resumo: A máxima de Píndaro “torna-te o que tu és” representou por muito tempo o mote da formação humana, pautada historicamente por diversos humanismos, até ser ressignificada em um perspectiva pós-humanista por Nietzsche, que a retoma no subtítulo de sua obra autobiográfica Ecce Homo. Coube a Foucault, no entanto, apresentar uma versão transformada da velha máxima. “Tornarmo-nos o que nunca fomos” é a reivindicação de um cuidado de si liberto dos pressupostos metafísicos e ideológicos dos muitos humanismos que almejam impor tipos humanos universais. O objetivo deste artigo é recuperar as linhas gerais desse movimento histórico-filosófico em dois momentos: primeiro, na transformação do sentido originário da máxima de Píndaro no uso que Nietzsche faz dela; depois, na crítica ao humanismo que segue com Heidegger e desemboca em Foucault. Argumenta-se que a versão foucaultiana da máxima de Píndaro, “torna-te o que nunca fostes”, pode ser assumida como um lema da formação pós-humanista. Palavras-chave: Formação; Humanismo; Pós-humanismo; Nietzsche; Foucault “To become what we have never been”: Foucault’s post-humanist version of the traditional motto of human formation Abstract: Pindar’s maxim “become what you are” represented for a long time the motto of human formation, historically guided by different humanisms, until it was re-signified in a post-humanist perspective by Nietzsche, who takes it up in the subtitle of his autobiographical work Ecce Homo. It was up to Foucault, however, to present a transformed version of the old maxim. “We have become what we have never been” is the demand for self-care freed from the metaphysical and ideological assumptions of the many humanisms that aim to impose universal human types. The aim of this article is to recover the general guidelines of this historical-philosophical movement in two moments: first, in the transformation of the original meaning of Pindar’s maxim in the use that Nietzsche makes of it; then, in the critique of humanism that follows with Heidegger and ends in Foucault. It is argued that the Foucauldian version of Pindar’s maxim, “become what you have never been”, may be assumed as a motto of post-humanist education. Key-words: Formation; Humanism; Post-humanism; Nietzsche; Foucault “Convertirse en algo que nunca se ha sido”: la versión poshumanista de Foucault para el mote tradicional de la formación humana Resumen: La máxima de Píndaro “conviértete en lo que tú eres” representó desde hace mucho tiempo el mote de la formación humana, pautada históricamente por diversos humanismos, hasta ser resignificada en una perspectiva poshumanista por Nietzche, que retoma en el subtítulo de su obra autobiográfica Ecce Homo. Sin embargo, cupo a Foucault presentar una versión transformada desde la vieja máxima. “Convertirse en algo que nunca se ha sido” es el reclamo de un cuidado de uno mismo liberto de los supuestos metafísicos e ideológicos de los muchos humanismos que desean imponer tipos humanos universales. El objetivo de este estudio es recuperar las líneas generales de ese movimiento histórico-filosófico en dos momentos: primero, en el cambio del sentido originario de la máxima de Píndaro en el uso que Nietzche hizo de ella; enseguida, en la crítica al humanismo que sigue con Heidegger y termina en Foucault. Se argumenta que la versión foucaultiana de la máxima de Píndaro, “Conviértete en lo que nunca has sido”, puede ser asumida como lema de la formación poshumanista. Palabras-clave: Formación; Humanismo; Poshumanismo; Nietzche; Foucault Data de registro: 22/08/2022 Data de aceite: 13/12/2022
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Batlajery, Agustinus M. L. "Calvin dan Humanisme". Jurnal Ledalero 15, nr 2 (6.12.2016): 240. http://dx.doi.org/10.31385/jl.v15i2.37.240-257.
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Many researches have been done concerning the contexts and the factors which effected the theology and
character of John Calvin. At least three contemporary scenes should be considered as the dominant context when speaking about Calvin. First, the Rome from which the Reformer seceded; second, the Anabaptists;
and third, the humanists especially Renaissance humanism. This essay looks at the core of Renaissance humanism, namely its emphasis on the Greek and Latin classics as the chief subject of study and as unrivalled models of imitation and in thinking and even in actual conduct. After a brief glance at Calvin’s education, this essay attempts to explain the influence of Christian French humanism on Calvin in his ethics and theology, and its ongoing relevance to our contemporary situation in Indonesia today.
<b>Keywords:</b> Calvin, humanism, classical writings, theology, character, sense of discipline, discipline humaniores
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Banyak penelitian telah dilakukan mengenai konteks dan faktor-faktor yang berpengaruh terhadap teologi dan karakter Yohanes Calvin. Setidaknya ada tiga hal mendasar yang harus dianggap penting sebagai konteks yang dominan ketika berbicara tentang Calvin. Pertama, Roma dari mana Reformer memisahkan diri; kedua, Anabaptis; dan ketiga, para humanis terutama humanisme Renaisans. Esai ini memperlihatkan inti dari humanisme Renaisans, yang bertitik tolak pada Yunani dan Latin klasik sebagai model tak tertandingi mengenai imitasi, hal berpikir, dan perilaku aktual. Setelah melihat sekilas pendidikan Calvin, esai ini mencoba menjelaskan pengaruh humanisme Kekristenan Prancis terhadap etika dan teologi Calvin, dan relevansi berkelanjutan bagi situasi kontemporer kita di Indonesia saat ini.
<b>Kata-kata kunci:</b> Calvin, humanisme, tulisan-tulisan klasik, teologi, karakter, rasa disiplin, disiplin humaniores.
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Thoyyibah, Imadah. "Analisis Aksiologis Kebebasan Ekspresi Majalah Charlie Hebdo dalam Penerbitan Kartun Nabi Muhammad". Jurnal Filsafat Indonesia 5, nr 1 (27.04.2022): 17–29. http://dx.doi.org/10.23887/jfi.v5i1.38824.
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AbstrakPenerbitan secara bebas kartun Nabi Muhammad oleh majalah satir Prancis, Charlie Hebdo, telah mengundang beberapa aksi penyerangan dan teror. Kebebasan berekspresi dan berpendapat menjadi alasan Charlie Hebdo secara berulang menerbitkan kartun Nabi Muhammad yang secara interpretatif dianggap menghina dan menodai agama Islam. Penelitian ini bertujuan mengkritisi alasan kebebasan ekspresi majalah Prancis Charlie Hebdo terkait penggambaran kartun Nabi Muhammad secara aksiologis.Penelitian bersifat deskriptif kualitatif rasionalistik dengan menggunakan metode observasi fenomenologis berdasarkan studi kepustakaan. Hasil analisis ditemukan bahwa akar kebebasan ekspresi tersebut berasal dari nilai humanisme sekular.Tindakan pennggambaran kartun Nabi Muhammad oleh majalah Charlie Hebdo diakui bertujuan untuk mengkritik kaum fundamentalis agama. Meskipun memiliki pesan humanis dan tidak bertujuan untuk menghina atau menistakan agama Islam, namun secara aksiologis Charlie Hebdo telah mencampuradukkan antara prinsip nilai adikodrati dari agama supernatural dengan nilai-nilai kodrati dari humanisme sekular. Basis moral agama supernatural berasal dari prinsip nilai kesucian, keagungan, dan ketaatan. Sedangkan basis moral humanisme sekular berasal dari nilai liberalisme yang antroposentris dan ateistik. Perbedaan prinsip aksiologis keduanya menciptakan benturan ideologis yang berpotensi pada konflik horizontal yang tidak berkesudahan yaitu konflik antara radikalisme agama dan radikalisme politik global. Kata kunci: Kebebasan Ekspresi, Charlie Hebdo, Humanisme Sekular; Kartun Nabi AbstractThe free publication of cartoons of the Prophet Muhammad by the French satirical magazine Charlie Hebdo has invited several acts of attack and terror. Freedom of expression and opinion is the reason Charlie Hebdo repeatedly publishes cartoons of the Prophet Muhammad which are interpretively considered to be insulting and desecrating Islam. This study aims to criticize the reasons for the freedom of expression of the French magazine Charlie Hebdo in relation to the axiological depiction of the Prophet Muhammad's cartoon. This research is descriptive qualitative rationalistic using phenomenological observation method based on literature study. The results of the analysis found that the roots of freedom of expression came from the values of secular humanism. Charlie Hebdo magazine's cartoon depiction of the Prophet Muhammad is purportedly aimed at criticizing religious fundamentalists. Even though it has a humanist message and does not aim to insult or insult Islam, Charlie Hebdo axiologically has confused the supernatural values of supernatural religion with the natural values of secular humanism. . Meanwhile, the moral basis of secular humanism comes from the values of liberalism which are anthropocentric and atheistic. The difference in the axiological principles of the two creates ideological clashes that have the potential for endless horizontal conflicts, namely the conflict between religious radicalism and global political radicalism. Keywords : Freedom of Expresion, Charlie Hebdo, Secular Humanism, Prophet Cartoons.
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Carbonara, Vanderlei. "Humanismo do outro homem:". EDUCAÇÃO E FILOSOFIA 34, nr 70 (17.02.2021): 307–32. http://dx.doi.org/10.14393/revedfil.v34n70a2020-46884.
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Humanismo do outro homem: perspectivas de uma formação a partir da sensibilidade e da ética com Emmanuel Levinas
Resumo: As teorias da formação alcançam grande expressividade com o desenvolvimento dos ideais do humanismo moderno. Trata-se de um projeto civilizatório que visa elevar a humanidade ao seu mais alto grau de perfectibilidade. A história e a filosofia do século XX, no entanto, desautorizaram a crença no humanismo e colocaram os seus fundamentos em crise. Essa crise estende-se a tudo que foi edificado sobre o humanismo, inclusive o projeto de uma formação para o esclarecimento e para a perfectibilidade. O que o artigo propõe é uma leitura sobre a resposta à crise do humanismo a partir da filosofia da subjetividade de Levinas. Assim, assume-se o afastamento do discurso humanista da modernidade para apresentar uma perspectiva à formação orientada pela sensibilidade e pelo acolhimento a outrem. Numa revisão do conceito de formação, o texto volta sua atenção para uma ética do acolhimento à alteridade: um humanismo do outro homem.
Palavras-chave: Formação; Humanismo; Sensibilidade; Ética; Emmanuel Levinas.
Humanism of the other man: perspectives of a formation from the sensitivity and the ethics with Emmanuel Levinas
Abstract: The theories of formation reach great expressiveness with the development of the ideals of modern humanism. It is a civilizing project that aims to elevate humanity to its highest degree of perfectibility. The history and philosophy of the twentieth century, however, disallowed the belief in humanism and submitted its foundations to the crisis. This crisis extends to everything that has been built on humanism, including the design of a formation for enlightenment and perfectibility. What is proposed is a reading on the response to the crisis of humanism from the Levinas' philosophy of subjectivity. Thus, the article takes away from the humanist discourse of modernity, and presents a perspective for the formation now oriented by sensitivity and acceptance of others. In a review of the concept of formation, the text turns its attention to an ethic of welcoming to otherness: a humanism of the other man.
Keywords: Formation; Humanism; Sensitivity; Ethic; Emmanuel Levinas.
Humanismo del otro hombre: perspectivas de una formación a partir de la sensibilidad y de la ética con Emmanuel Levinas
Resumen: Las teorías de la formación logran gran expresividad con el desarrollo de los ideales del humanismo moderno. Se trata de un proyecto civilizatorio que pretende elevar la humanidad a su más alto grado de perfectibilidad. La historia y la filosofía del siglo XX, sin embargo, desautorizaron la creencia en el humanismo y plantearon sus fundamentos en crisis. Esta crisis se extiende a todo lo que ha sido edificado sobre el humanismo, incluso el proyecto de una formación para el esclarecimiento y la perfectibilidad. Lo que el artículo propone es una lectura sobre la respuesta a la crisis del humanismo a partir de la filosofía de la subjetividad de Levinas. Así, se asume el alejamiento del discurso humanista de la modernidad para presentar una perspectiva a la formación orientada por la sensibilidad y la acogida a otro. Revisando el concepto de formación, el texto vuelve su atención hacia una ética de la acogida a la alteridad: un humanismo del otro hombre.
Palabras clave: Formación; Humanismo; Sensibilidad; Ética; Emmanuel Levinas.
Data de registro: 04/02/2019
Data de aceite: 30/10/2019
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Syafei, Isop. "Implikasi Teori Belajar Humanisme terhadap Pembelajaran Bahasa Arab / Implications of Humanistic Learning Theory on Arabic Language Learning". Loghat Arabi : Jurnal Bahasa Arab dan Pendidikan Bahasa Arab 4, nr 2 (31.12.2023): 331. http://dx.doi.org/10.36915/la.v4i2.166.
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This research aims to explore the theory of humanism in Arabic language learning, its implications for the design, implementation, and evaluation of Arabic language learning, as well as the strengths and limitations of humanism theory in Arabic language learning. The research method employed a literature review to analyze the implications of humanism theory in Arabic language learning. The steps involved identifying sources, reading and analyzing them, synthesizing information, and developing a conceptual framework. The findings of the research indicate that: (1) Applying humanism theory in Arabic language learning promotes inclusivity, intrinsic motivation, personal growth, and strong teacher-student relationships. (2) Teacher-student interaction in humanism-based Arabic language learning strengthens relationships, creates an inclusive and supportive environment, and encourages student participation. (3) Implementing humanism-based Arabic language learning involves supportive and inclusive teacher-student interactions that foster trust. (4) Humanism-based evaluation in Arabic language learning focuses on personal growth, positive feedback, student involvement, meaningfulness, and increased motivation. (5) The strengths of humanism theory include student empowerment, personal growth, meaningful experiences, and inclusive environments. Its limitations include a lack of structure, limited emphasis on cognitive abilities, assessment challenges, and suitability for all students.Abstrak: Penelitian ini bertujuan untuk mengetahui teori humanisme dalam pembelajaran bahasa Arab, implikasinya terhadap disain pembelajaran bahasa Arab, implikasinya terhadap implementasi pembelajaran bahasa Arab, implikasinya terhadap evaluasi pembelajaran bahasa Arab, serta kelebihan dan kekurangan teori humanisme dalam pembelajaran bahasa Arab. Metode penelitian ini menggunakan studi literatur untuk menganalisis implikasi teori humanisme terhadap pembelajaran bahasa Arab. Langkah-langkah meliputi identifikasi sumber, pembacaan dan analisis, sintesis informasi, dan pembangunan kerangka konseptual. Hasil penelitiannya menunjukkan bahwa: (1) Penerapan Teori Humanisme dalam pembelajaran bahasa Arab mendorong inklusivitas, motivasi intrinsik, pertumbuhan pribadi, dan hubungan yang kuat antara guru dan siswa. (2) Interaksi guru-siswa dalam pembelajaran bahasa Arab berbasis teori humanisme memperkuat hubungan, menciptakan lingkungan inklusif dan mendukung, serta mendorong partisipasi siswa. (3) Implementasi pembelajaran bahasa Arab berbasis teori humanisme melibatkan interaksi guru-siswa yang saling mendukung, inklusif, dan memperkuat kepercayaan. (4) Evaluasi bahasa Arab teori humanisme: pertumbuhan pribadi, umpan balik positif, melibatkan siswa, bermakna, motivasi meningkat. (5) Kelebihan Teori Humanisme: pemberdayaan siswa, pertumbuhan pribadi, pengalaman bermakna, lingkungan inklusif. Kekurangannya: kurangnya struktur, kurangnya penekanan pada kemampuan kognitif, tantangan penilaian, ketidakcocokan dengan semua siswa.
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Lee, Soon Sung. "Is Humanism still valid? An Essay of Humanism, Antihumanism and Posthumanism". Research Institute for Life and Culture Sogang University 67 (28.02.2023): 1–25. http://dx.doi.org/10.17924/solc.2023.67.1.
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This study seeks to find out a philosophical meaning of the validity of humanism against contemporary antihumanism and posthumanism. The distinctive characteristics of humanisms in each era were reviewed from Renaissance era through age of Enlightenment to the contemporary. It is remarkable not only that there is no intrinsic meaning of humanism across time but also meanings of humanism in particular context of each era differ in very many ways but still have family resemblances in Wittgenstein’s sense. Humanism discourses have been diversified in the process of responding to challenges that each era has posed. We can say that language games of humanisms are ongoing process with diversity in Wittgenstein’s sense. The fact that traditional humanism, antihumanism and posthumanism are in the state of conflict is actually a sign for a good perspective to future, since the conflict itself shows a certain direction that future humanism is headed. There is no need to limit the scope of humanism since we can diversify and expand humanistic values as possible. This study is basically self-examination of the relation between ‘us’ and forms of life in our age. As studying current humanism discourses, we can see the scope of ‘us’ in humanism is expanding to all beings in the universe that we are related with. Humanism is an ongoing open concept. The humanism discourses are always dreaming a better world just like human beings. They will play variations as diversifying and expanding humanistic values as responding to challenges of times.
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Tursunova, M. "Julian Barnes as a Postmodern Humanist". Bulletin of Science and Practice 6, nr 8 (15.08.2020): 301–3. http://dx.doi.org/10.33619/2414-2948/57/37.
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This article enlightens one of the greatest contemporary English writers Julian Barnes as a postmodern humanist by studying his several novels and his own conversations on his works and gives some justifications on his true humanism by comparing his humanism to the humanism that was prevalent in the period of Renaissance.
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Susanto, Nugroho Nur. "DUA PENINGGALAN ARKEOLOGI DI KABUPATEN BULUNGAN: TELAAH MATERIALISME DAN UNSUR ENIGMA". Kindai Etam : Jurnal Penelitian Arkeologi 6, nr 2 (30.12.2020): 97–112. http://dx.doi.org/10.24832/ke.v6i2.77.
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Mengaitkan tinggalan arkeologi dengan humanisme bukanlah suatu hal yang mudah, tetapi menyadari bahwa arkeologi dekat dan bagian dari humanisme adalah suatu keniscayaan. Ada dua peninggalan arkeologi yang memiliki kesamaan yaitu dikenal kerena memiliki cerita yang bercampur dengan mitos, kepercayaan yang tak masuk akal atau dikenal dengan istilah misterius atau enigma. Peninggalan itu adalah batu tegak Lahaibara di Sungai Kayan, dan peninggalan Makam Syeh Maulana Maghribi di Sungai Pimping. Secara administratif kedua peninggalan arkeologi tersebut terletak di Kabupaten Bulungan, Provinsi Kalimantan Utara. Melalui metode observasi dan berpikir kontemplasi filsafat perennial digunakan untuk menjelaskan kemisteriusan atau enigma dari peninggalan-peninggalan tersebut. Pesan humanis yang bisa diperoleh bersifat hakiki menyangkut kearifan yang diperlukan dalam menjalankan hidup yang menjadi hakekat dari seluruh agama-agama dan tradisi–tradisi besar spiritualitas manusia. Peninggalan arkeologi ini perlu dihadirkan dalam rangka mengupas aspek meterialismenya dan berusaha mengulik aspek didaktiknya. Spiritualisme tampaknya dapat menyatu dengan material peningalan arkeologi.
Associating archaeological remains with humanism is not an easy matter, realizing how close archeology is as the part of humanism, however, is a necessity. There are two archaeological relics that have something in common, known for having stories mixed with myths, an absurd beliefs or known as mysterious or enigmatic terms. The relics are Lahaibara upright stone in Kayan River, and tomb of Syeh Maulana Maghribi in Pimping River. Administratively, those archaeological remains are located in Bulungan Regency, North Kalimantan Province. The method of observation and contemplative thinking of perennial philosophical were used to illustrate the mysterious or enigmatic terms of the relics. The humanist message that can be obtained is essential regarding the wisdom needed in living a life which is the essence of all major religions and traditions of human spirituality. These archaeological heritages need to be presented in order to explore its materialistic and didactic aspects. Spiritualism seems to be able to unite with archaeological remains.
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Adhikari, Kumar. "Humanism in Devkota’s Bhikhari". Literary Studies 29, nr 01 (1.12.2016): 38–42. http://dx.doi.org/10.3126/litstud.v29i01.39600.
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This paper analyzes some of the poems from Laxmi Pd. Devkota’s Bhikhari, one of the popular compilations of Nepali poetry. Devkota is primarily a humanist poet. He is also the leading Nepali poet who popularized Romantic poetry in Nepali literature. In Bhikhari, Devkota seems more like a ‘romantic humanist’. The paper tries to trace the root of ‘humanism’ in general, and how English Romantic poets accommodated it in their Romantic philosophy later in the 19th century. In short, humanism believes that individuals have everything they need to grow and develop to their fullest potential. This article is a reading of Devkota’s some of the poems from his collection Bhikhari from the perspective of humanism.
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Katayama, Hirofumi. "Cosmic Humanism: A Vision of Humanism from Big History". Journal of Big History 6, nr 3 (1.12.2023): 84–93. http://dx.doi.org/10.22339/jbh.v6i3.6307.
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In this paper I pick up humanism, and try to show a vision of humanism based on Big History. Of course, the concept of humanism has its own long history, and it has various meanings. To examine them in detail is out of my scope. American Humanist Association defines humanism as: “Humanism is a progressive philosophy of life that, without theism or other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good.” 1 Here, for the time being, I simply define it as an idea to admit human dignity and oppose those which oppress human beings, and discuss how Big History deals with this idea.
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Isfaroh, Isfaroh. "Humanisme Teosentris: Telaah Sosiologi Pengetahuan Pemikiran Kuntowijoyo". Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, nr 2 (15.08.2020): 197. http://dx.doi.org/10.14421/panangkaran.2019.0302-04.
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This study explores the ideas and thoughts of Kuntowijoyo, especially as they relate to the social construction of his thought on humanism, which is developed through three phases; externalised reality, objectified reality, and internalised reality. The data was collected through library studies, involving reviews of primary and secondary sources. The collected data was analysed using deductive and inductive approach, verstehen method to explore Kuntowijoyo’s ideas of humanism, as well as sociological approach to examine the social construction of his thought of humanism, which is considered theocentric. The finding shows that the thought of Kuntowijoyo oh humanism is socially constructed through dialectical triad, namely: externalised reality, objectified reality, and internalised reality. Such dialectical triad work simultaneously in the development of Kuntowijoyo thought on humanism.[Kaijan ini mencoba menelusuri gagasan dan pemikiran Kuntowijoyo, khususnya berkenaan dengan konstruksi sosial yang membentuk pemikirannya tentang humanisme, yang berkembang melalui tiga fase; realitas eksternal, realitas objektif, dan realitas internal. Data penelitian ini bersumber dati kajian pustaka, termasuk telaah pada sumber primer dan sumber sekunder. Data yang telah dikumpulkan kemudian dianalisa menggunakan pendekatan deduktif dan induktif, metode verstehen untuk menelusuri konstruksi sosial dari pemikiran Kuntowijoyo mengenai humanisme, yang dianggap sebagai teosentris. Temuan dari penelitian ini menunjukkan bahwa pemikiran Kuntowijoyo mengenai humanisme terbentuk secara sosial melalui dialektika triadik, yaitu: realitas eksternal, realitas objektif, dan realitas internal. Dialektika triadik itu secara simultan dapat menggambarkan proses perkembangan pemikiran Kuntowijoyo tentang humanisme.]
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Finan, Thomas M. "International Thomas More Conference Thomas More in his Time: Renaissance Humanism and Renaissance Law, Maynooth College: 9–16 August 1998, Introduction to Call for Papers". Moreana 33 (Number 127-, nr 3-4 (grudzień 1996): 4–36. http://dx.doi.org/10.3366/more.1996.33.3-4.3.
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A consideration of the full dimensions of humanism and of the humanist dimension of law invites two questions: is “humanism” compatible with theocentric religion, and therefore, is the Renaissance compatible with the “otherworldly” Middle Ages, and, has law any humanist dimension at all? The answer to the first question provides the insights that answer the second. Fully integrated humanism includes bath the Classical immanence of humanity in the world and the value accorded to the human being by the declaration in Genesis that all creation is “very good”, a principle reinforced by the Incarnation of the Logos as a man. Understood in the full range of its human relevance, from the quotidian to the transcendent, law too bas a humanist dimension.
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Smith, Nicholas H. "Arendt’s anti-humanism of labour". European Journal of Social Theory 22, nr 2 (13.12.2017): 175–90. http://dx.doi.org/10.1177/1368431017746326.
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The aim of this article is to situate Arendt’s account of labour as a critical response to humanisms of labour, or put otherwise, to situate it as an anti-humanism of labour. It compares Arendt’s account of labour with that of the most prominent humanist theorist of labour at the time of the composition of The Human Condition: Georges Friedmann. Arendt’s and Friedmann’s accounts of labour are compared specifically with respect to the range of capacities, social relations, and possibilities of fulfilment at stake in the activity of labour. The comparison provides a previously unexplored context for understanding Arendt’s account of labour and her distinction between labour and work. The relevance of Arendt’s and Friedmann’s theories of labour for the contemporary debate about the meaning of work in an age of automation is also briefly discussed.
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Guerreiro, Alexandre Silva. "Do humanismo ético aos direitos humanos". Revista Interdisciplinar de Direitos Humanos 9, nr 1 (25.06.2021): 115–35. http://dx.doi.org/10.5016/ridh.v9i1.43.
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O conceito de humanismo passou por transformações ao longo do tempo. Desde a Grécia Antiga até a contemporaneidade, formou-se um caleidoscópio humanista que abarca significados diversos e, até mesmo, antagônicos. Este artigo propõe uma investigação sobre o humanismo, tendo como objetivo a formulação do humanismo ético para, em seguida, conectá-lo aos direitos humanos. Para isso, considera-se a contribuição de Emmanuel Lévinas (1993, 2008) no que concerne à responsabilidade pelo Outro, bem como a formulação da ética como relacional de acordo com Olinto Pegoraro (2005). A partir disso, buscamos aproximar humanismo ético e direitos humanos. No entanto, é preciso entender os direitos humanos dentro de uma perspectiva polissêmica que também marca o humanismo, trazendo para essa relação a noção de direitos humanos contra-hegemônicos, conforme proposta por Boaventura de Sousa Santos (2014). Humanismo ético e direitos humanos encontram-se no desejo de transformação da realidade a partir da reflexão e da ação. Assim, concluímos que os direitos humanos, em sua translação contra-hegemônica, com sua pulsão pela positivação de direitos e pela valorização das diferenças e da diversidade, são atravessados por um humanismo ético que está profundamente conectado com o desejo de mudança social e de responsabilidade pelo Outro, numa perspectiva levinaseana.
Del humanismo ético a los derechos humanos
El concepto de humanismo ha experimentado transformaciones a lo largo del tiempo. Desde la Antigua Grecia hasta la época contemporánea, se formó un caleidoscopio humanista que engloba significados diferentes o incluso antagónicos. Este estudio propone una investigación sobre el humanismo con el objetivo de formular el humanismo ético y luego conectarlo con los derechos humanos. Para eso, consideramos la contribución de Emmanuel Lévinas (1993, 2008) con respecto a la responsabilidad para con el Otro, así como la formulación de la ética como relacional según Olinto Pegoraro (2005). A partir de esto, buscamos aunar el humanismo ético y los derechos humanos. Sin embargo, es necesario entender los derechos humanos desde una perspectiva polisémica que también marca el humanismo, trayendo a esta relación la noción de derechos humanos contrahegemónicos, como propone Boaventura de Sousa Santos (2014). El humanismo ético y los derechos humanos se encuentran en el deseo de transformar la realidad a través de la reflexión y la acción. Así, concluimos que los derechos humanos, en su traducción contrahegemónica, con su afán por la positivación de los derechos y por valorar las diferencias y la diversidad, están atravesados por un humanismo ético que está profundamente conectado con el deseo de cambio social y con la responsabilidad por el Otro, en un perspectiva levinaseana.
Palabras clave: Humanismo. Ética. Lévinas. Derechos humanos.
From ethical humanism to human rights
The concept of humanism has undergone transformations over time. From ancient Greece to contemporary times, a humanistic kaleidoscope was formed that encompasses different and even antagonistic meanings. This article proposes an investigation on humanism, aiming at the formulation of ethical humanism and then connecting it with human rights. For this, we consider Emmanuel Lévinas contributions (1993, 2008) regarding responsibility for the Other, as well as the notion of ethics as relational according to Olinto Pegoraro (2005). Also, we seek to bring together ethical humanism and human rights. However, it is necessary to understand human rights within a polysemic perspective that also marks humanism, bringing to this relation the notion of counter-hegemonic human rights, as proposed by Boaventura de Sousa Santos (2014). Ethical humanism and human rights come together with the desire to transform reality through reflection and action. Thus, we conclude that human rights, in their counter-hegemonic translation with their drive for positivation of rights and differences and diversity valorization are crossed by an ethical humanism that is deeply connected with the desire for social change and responsibility for the Other, in a Levinasean perspective.
Keywords: Humanism. Ethic. Lévinas. Human Rights.
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Herlina, Tika, Kamidjan Kamidjan i Hawwin Fitra Raharja. "Literature Study: The Concept of Humanism Education according to Gus Dur Associated with Basic Education". IJPSE : Indonesian Journal of Primary Science Education 1, nr 2 (26.04.2021): 25–32. http://dx.doi.org/10.33752/ijpse.v1i2.1272.
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Education is used as a medium to improve skills, create character and build a dignified nation. In addition, the aim of education is to develop devotion to God Almighty and students so that they are able to become believers, healthy, noble, creative, responsive, knowledgeable, and make a society responsible and democratic so that they can humanize their fellow human beings. The flow of globalization has an impact on the existence of a human crisis of trust, characters, harmony, and morals. Humanism as proposed by KH. Abdurrahman Wahid, aimed to struggle the human values which are the benchmarks in humanism education. The aim of this research is to know the concept of humansim education according to KH. Abdurrahman Wahid who is associated in basic education. This type of research used was a library research. It is a research with data collection techniques conducted in the field (library). The data collection technique used was documentation, while the data analysis used was descriptive and hermeneutic methods. From the results, it can be concluded that humanism education based on KH Abdurrahman Wahid is the education of religious humanism, upholding human values on the basis of religion. There is an element to "humanize humans", developing all the skills that exist in humans intellectually and religiously without leaving the existing religious values. If it is related to basic education, it is very relevant because early planting of moral values, social ethics, tolerance, mutual respect, educating character to be humanist, fair in order to make a better life. So as to create students who have intellectual knowledge, humanism and religion and are useful for their nation and religion.
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Cortés Gómez, Ismael. "El humanismo poscolonial como crítica del etnonacionalismo = Postcolonial humanism as a critique of ethnonationalism". UNIVERSITAS. Revista de Filosofía, Derecho y Política, nr 29 (13.12.2018): 125. http://dx.doi.org/10.20318/universitas.2019.4512.
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RESUMEN: Aplicando una metodología hermenéutica intertextual, el artículo ofrece un análisis de diferentes momentos en la articulación del humanismo poscolonial, sistematizando los nexos conceptuales entre las propuestas de Fanon / Bhabha y Bhabha / Said. El artículo interpreta el humanismo poscolonial como una epistemología crítica que permite dilucidar los mecanismos de violencia cultural y epistémica inherentes a los proyectos y a las narrativas etno-nacionalistas, y plantea la posibilidad de un horizonte de ciudadanía intercultural en el contexto presente de crisis de la Unión Europea posBrexit.ABSTRACT: This article offers an analysis of different moments in the articulation of postcolonial humanism through a systematization of conceptual nexus among the proposals of Fanon / Bhabha and Bhabha / Said, the article highlights the contemporary dimensions of postcolonial humanism. By doing intertextual hermeneutic analysis, the article interprets postcolonial humanism as a critical epistemology that elucidates the mechanisms of cultural and epistemic violence inherent to ethno-nationalist narratives and strategies, in the current context of postBrexit EU crisis.PALABRAS CLAVE: interculturalidad; etno-nacionalismo; humanismo poscolonial; democracia; derechos universalesKEYWORDS: interculturality; ethno-nationalism; postcolonial humanism; democracy; universal rights
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Huda, Nurul, U’um Qomariyah i Mukh Doyin. "HUMANISME DALAM CERITA RAKYAT DI KABUPATEN PATI". Jurnal Sastra Indonesia 7, nr 3 (16.04.2019): 184–93. http://dx.doi.org/10.15294/jsi.v7i3.29844.
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Penelitian ini bertujuan untuk mendeskripsikan bentuk-bentuk etika humanisme sastra profetik dan faktor-faktor yang melatarbelakangi tokoh beretika humanisme di dalam cerita rakyat di Kabupaten Pati. Pendekatan yang dilakukan dalam penelitian ini adalah pendekatan folklor, yaitu pendekatan yang mempelajari kebudayaan suatu masyarakat yang secara khusus disebarkan secara lisan. Pendekatan folklor digunakan untuk meneliti cerita rakyat di Kabupaten Pati yang kemudian dianalisis menggunakan teori sastra profetik khususnya etika humanisme. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Data di dalam penelitian ini adalah cerita rakyat di Kabupaten Pati yang di dalamnya terkandung etika-etika humanisme. Sumber data penelitian ini terdiri atas dua sumber yakni sumber tulis dan sumber lisan. Sumber tulis dalam penelitian ini yaitu kumpulan cerita rakyat Kabupaten Pati yang terdapat dalam buku berjudul Sejarah Masyarakat Pati: Dari Tradisi Lisan Menuju Sejarah Kritis dan Sunan Prawoto Cucu Sunan Kali Jaga. Adapun sumber lisan dari penelitian ini yaitu hasil wawancara yang dilakukan oleh peneliti kepada beberapa narasumber untuk memperoleh cerita rakyat yang tidak ada di dalam sumber tulis tersebut. Pengumpulan data yang dilakukan dalam penelitian ini menggunakan beberapa teknik yaitu observasi, dokumentasi, dan perekaman. Hasil penelitian menunjukkan bahwa bentuk etika humanisme yang terdapat dalam cerita rakyat di Kabupaten Pati merupakan wujud saling menghormati di antara sesama manusia, serta saling mengajak ke dalam kebaikan. Para tokoh yang melakukan etika humanisme dipengaruhi oleh dua faktor, yaitu faktor internal dan faktor eksternal seperti faktor desakan situasi dan lingkungan.
This study aims to describe the forms of ethical humanist ethical literature and the factors behind the ethical character of humanism in folklore in Pati Regency. The approach taken in this research is the folklore approach, which is the approach that studies the culture of a society that is specifically spread orally. The folklore approach is used to examine folklore in Pati Regency which is then analyzed using prophetic literary theory, especially ethics of humanism. The method used in this research is descriptive qualitative method. The data in this research is folklore in Pati Regency which contains humanism ethics. The data source of this research consists of two sources namely the source of writing and oral sources. Sources of writing in this study is a collection of folklore Pati Regency which is contained in a book entitled Sejarah Masyarakat Pati: Dari Tradisi Lisan Menuju Sejarah Kritis and Sunan Prawoto Cucu Sunan Kali Jaga. The oral source of this research is the results of interviews conducted by researchers to some resource persons to obtain folklore that is not in the source of the write. Data collection conducted in this research using several techniques that are observation, documentation, and recording. The results showed that the ethical form of humanism contained in folklore in Pati Regency is a manifestation of mutual respect among fellow human beings, and mutual invite to the good. The figures who do ethics of humanism are influenced by two factors, namely internal factors and external factors such as the situation and environmental pressures.
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Nazihah, Wafiqotin, i Purwati Anggraini. "Nilai Humanisme dan Upaya Penyelesaian Konflik dalam Novel How to Love Indonesia Karya Duma M. Sembiring". Stilistika: Jurnal Pendidikan Bahasa dan Sastra 13, nr 2 (31.07.2020): 145. http://dx.doi.org/10.30651/st.v13i2.4256.
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ABSTRAKTujuan penelitian ini adalah (1) mendeskripsikan nilai-nilai humanisme yang terdapat dalam novel How to Love Indonesia, (2) mendeskripsikan relevansi nilai-nilai humanisme dalam novel How to Love Indonesia dengan kehidupan modern saat ini, (3) mendeskripsikan upaya penyelesaian konflik yang berhubungan dengan nilai humanisme dari tokoh yang terlibat dalam novel How to Love Indonesia. Penelitian ini merupakan penelitian kualitatif dengan teknik analisis isi (content analysis). Pendekatan yang digunakan adalah sosiologi sastra. Sumber data diperoleh dari novel berjudul How to Love Indonesia karya Duma M. Sembiring (Juara 3 Seberapa Indonesiakah Dirimu?). Hasil penelitian ini adalah tokoh-tokoh yang ada dalam novel How to Love Indonesia mengajarkan nilai-nilai humanisme yakni menghargai pendapat orang lain, kerjasama, rela berkorban, peduli terhadap orang lain, tolong menolong dan solidaritas yang patut diteladani oleh pembaca. Nilai humanisme yang dihasilkan akan dikaitkan dengan kehidupan modernisasi yang terjadi saat ini. Upaya penyelesaian konflik menggunakan konteks sosial yang dihubungkan pada pemahaman mengenai pendidikan tertinggi adalah dengan menghargai dan mencintai Negara seperti seorang anak yang mencintai ibunya.Kata kunci: Nilai humanisme, upaya, dan relevansi ABSTRACTThe purpose of this research is (1) to describe the humanism values contained in the novel How to Love Indonesia, (2) to describe the relevance of humanism values in the novel How to Love Indonesia with the current modernization life, (3) to describe conflict resolution the humanism values efforts from figures involved in the novel How to Love Indonesia. This research is a qualitative research with content technique analysis. The approach used is literary sociology. Data sources were obtained from a novel titled How to Love Indonesia by Duma M.Sembiring (Champion 3: Seberapa Indonesiakah Dirimu?). The results of this study are the characters in the novel How to Love Indonesia teach the humanism values, namely respecting the opinions of others, cooperation, willing to sacrifice, caring for others, helping and solidarity that sould be emulated by readers. the humanism values that is produced will be linked to the life of modernization that is happening now. Efforts to resolve conflicts using social contexts which related to understanding the highest education are to respect and love the country as we love mothers. Keyword: Humanism Values, Effort and relevance
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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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Brennan, Daniel. "Vaclav Havel’s Levinas: Timely remarks on humanism". Ethics & Bioethics 6, nr 3-4 (1.12.2016): 119–33. http://dx.doi.org/10.1515/ebce-2016-0012.
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Abstract The paper explores Václav Havel’s encounter with Emmanuel Levinas’ essay ‘Without Identity’, which Havel read while in prison. The discussion of this encounter will demonstrate the importance of this encounter for solidifying the humanist elements of Havel’s thought, whilst also demonstrating the pre-existing humanism in Havel, evidence itself of his large debt to Czechoslovak humanist thought. What emerges is a demonstration of the richness and timeliness of Havel’s writing on responsibility. The paper makes a case for rejecting popular Heideggerian interpretations of Havel’s oeuvre. Havel’s deep affinity for Levinas’ thinking demonstrates that Havel’s humanism, informed as it is from the Czech tradition as well as through his encounter with Levinas, is at odds with Heidegger’s essential anti-humanism.
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Moulard-Leonard, Valentine. "Revolutionary Becomings: Negritude's Anti-Humanist Humanism". Human Studies 28, nr 3 (listopad 2005): 231–49. http://dx.doi.org/10.1007/s10746-005-7414-x.
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Witono, A. Hari, i Arif Widodo. "Aplikasi Teori Carl R. Rogers dalam Kampus Merdeka untuk Mewujudkan Pendidikan yang Humanis di Perguruan Tinggi". Journal on Education 5, nr 3 (18.02.2023): 9833–38. http://dx.doi.org/10.31004/joe.v5i3.1864.
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This study aims to analyze how humanist education is manifested in the independent campus policy in tertiary institutions. This study uses library research methods. The research was conducted by tracing the results of previous studies related to the theory of humanism and the independent curriculum. Research sources were searched online by typing the keywords Car R. Roger, humanism, independent campus and independent curriculum on the Google Scholar search engine, ProQuest, Elsevier and other online scientific information providers. The results of the study show that the independent campus has a close relationship with the theory of humanism initiated by Carl R Roger. The concept of independent learning is in line with the theory of humanism which upholds freedom of learning, learning experience and students have the right to develop themselves according to their respective talents and abilities. The form of humanism in the independent curriculum is to give freedom to students to study 20 credits outside the study program. Some of the activities that can be converted into courses include internships, humanitarian projects, student exchanges, teaching assistance, research, entrepreneurship, independent projects and organizing social activities. Based on the findings of this study, it can be concluded that the independent campus policy in tertiary institutions has led to the realization of a humanist education.
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Aqil, Muhammad. "NILAI-NILAI HUMANISME DALAM DIALOG ANTAR AGAMA PERSPEKTIF GUS DUR". Al-Adyan: Journal of Religious Studies 1, nr 1 (6.08.2020): 52–66. http://dx.doi.org/10.15548/al-adyan.v1i1.1716.
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Gus Dur is a humanist figure. This can be seen from his thought on the conflict resolution and the defence of minority rights which he strugles. The humanistic dialogue is a form of the conflict resolution which is offerred. The basis of the interfaith dialogue that Gus Dur offerred is the concept of religious humanism. This concept rooted in his thoughts on Islamic universalism which tauched the political, economic, and social aspects. There are nine the humanistic values that derrived from the consept of Islamic universalism which become the basis of religious conflict resolution and struggle for the monitity rights, namely: tauhid (monotheism), humanity, equality, liberation, simplicity, brothehood, chivalary, and local wisdom.Gus Dur adalah seorang figur humanis. Hal ini bisa dilihat dari pemikirannya tentang resolusi konflik dan pembelaan hak-hak minoritas yang dia perjuangan. Dialog humanistik merupakan bentuk resolusi konflik yang ditawarkan. Basis dialog antar agama yang Gus Dur tawarkan adalah konsep humanisme agama. konsep ini berakar pada pemikirannya tentang universalime Islam yang menjadi basis resolusi konflik agama dan perjuangan hak-hak minoritas, yakni: tauhid, kemanusiaan, persamaan, kebebasan, kesederhanaan, persaudaraan, kesatriaan, dan kearifan lokal.
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Asfiati, Asfiati, i Ihwanuddin Pulungan. "FIGUR PENDIDIK HUMANIS DI MASA PANDEMI COVID 19". FORUM PAEDAGOGIK 11, nr 2 (3.12.2020): 23–34. http://dx.doi.org/10.24952/paedagogik.v12i2.3148.
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The Covid 19 pandemic has shifted the learning process, which was originally running in real terms, now to the virtual world. All hopes that the Covid 19 pandemic period is used to create added value in seeing humans based on moral values (ethics) of religious humanism (religious humanism). Likewise, emulating humanist educator figures during the Covid 19 pandemic. Humanist educators guide students to think positively. Learning that is faced with many applications, via Facebook, Youtube, IG, WA, Line, Zoom, Microsoft Team, Google Classroom, or communication via teleconference seems to give rise to creativity. Humanist educators present their respective roles well so that learning becomes fun and still results in progress.
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Gurevich, Pavel. "Paradoxes of modern humanism". Philosophical anthropology 9, nr 1 (30.06.2023): 6–26. http://dx.doi.org/10.21146/2414-3715-2023-9-1-6-26.
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Perhaps no social topic contains as many contradictions as humanism. And everytime, in one era or another, the paradoxical nature of the problem of humanity re-veals itself from an unexpected side. It is not perceived as an unforeseen situa-tion when humanism is painted in misanthropic tones. There is no particular concernabout the situation when humanism turns out to be a simulacrum and in its essence ex-presses an ordinary emptiness. In various arrangements of humanism, we are talking about the cult of man, but manhimself is seen as an evil, destructive creature. They talk about the inevitability of hu-manity, but paradoxically they put race, ethnicity and other social formations insteadofa person. Abstract and concrete humanism are distinguished, but a real person findshimself in the chains of totalitarianism. Ordinary crimes are covered up with humanis-tic rhetoric.The author of the article reflects on the paradoxes that are revealed upon closer exami-nation of this concept.
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Preda, Alina. "Towards an Integral Study of Religiosity Rooted in Mircea Eliade's New Humanism". Studia Universitatis Babeș-Bolyai Philologia 66, nr 1 (30.03.2021): 109–25. http://dx.doi.org/10.24193/subbphilo.2021.1.09.
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"Towards an Integral Study of Religiosity Rooted in Mircea Eliade's New Humanism. The present article advocates for the development and the implementation of a philosophy of religiosity informed by Mircea Eliade’s new humanism, Eugeniu Sperantia’s axiotropism, D. D. Roşca’s outlook on human existence and Aurel Codoban’s hermeneutic philosophy of religions. If such an integral study of religiosity were to be accommodated by a new educational paradigm, the resulting humanist pro-social education would protect society from underlying drivers of polarisation such as religious dogmatism and fundamentalism. Keywords: religion, religiosity, Eliade’s new humanism, the philosophy of religions, attitudinal values, the human ideal "
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Barnitt, Rosemary, i Christine Mayers. "Can Occupational Therapists Be Both Humanists and Christians? A Study of Two Conflicting Frames of Reference". British Journal of Occupational Therapy 56, nr 3 (marzec 1993): 84–88. http://dx.doi.org/10.1177/030802269305600302.
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The word ‘humanist’ has been used in textbooks, articles and conference papers to help describe the unique philosophy of occupational therapy. This links in with increasing interest about models of practice and the underlying philosophy of the profession. Humanism is defined in two ways: as it has been used in philosophy, both past and present, and as it is used in current practice in occupational therapy. Reference is made to the conflict which can arise between the beliefs of Christianity and humanism. The authors advise caution in using the word ‘humanism’ as a blanket descriptor of occupational therapy when humanistic practice may conflict with behavioural, developmental or psychodynamic approaches. Humanism is seen as a theory talked and written about in occupational therapy but is seldom seen in practice.
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Mori, Giuliano. "Competing Humanisms". Journal of Medieval and Early Modern Studies 50, nr 2 (1.05.2020): 323–47. http://dx.doi.org/10.1215/10829636-8219578.
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Leonardo Bruni’s Dialogi ad Petrum Paulum Histrum has long been studied as a manifesto of the humanist divergence from medieval culture. This article reconsiders the role of Bruni’s Dialogi in the development of Italian humanism and especially in the development of the humanists’ awareness of their cultural identity as a group. The essay argues that Bruni’s principal aim was not to distance himself from previous traditions, but rather to mark a distinction between two concurrent conceptions of humanism that prevailed in his own time. Through the Dialogi, Bruni criticizes Niccolò Niccoli’s cultural extremism and advances a moderate ideal of humanism that seeks to revise and incorporate nonhumanist traditions instead of rejecting them outright. In doing so, Bruni also intends to shield his ideal of humanism from the attack of the traditionalist sector of Renaissance culture.
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Hinchman, Lewis P. "Is Environmentalism a Humanism?" Environmental Values 13, nr 1 (luty 2004): 3–29. http://dx.doi.org/10.1177/096327190401300102.
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Environmental theorists, seeking the origin of Western exploitative attitudes toward nature, have directed their attacks against ‘humanism’. This essay argues that such criticisms are misplaced. Humanism has much closer affinities to environmentalism than the latter's advocates believe. As early as the Renaissance, and certainly by the late eighteenth century, humanists were developing historically-conscious, hermeneutically-grounded modes of understanding, rather than the abstract, mathematical models of nature often associated with them. In its twentieth-century versions humanism also shares much of the mistrust of consumerism, instrumental reason, and ‘worldlessness’ that marks environmentalist literature. Nevertheless, humanism is indeed committed to the principle that human beings are and ought to be free, and opposes theoretical approaches that suppress freedom. Reconciling humanism and environmental-ism thus involves two steps: resisting the former's tendency to treat nature and freedom as metaphysical polarities, and drawing environmental theory away from flirtation with deterministic, biologistic worldviews. The essay concludes by suggesting Aldo Leopold's A Sand County Almanac as the paradigm case of environmental thought with roots in humanist approaches.
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Sri Haryanto i 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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Wahyudi, M. Agus, i Syamsul Bakri. "Javanese Religious Humanism (Critical Study of R.M.P. Sosrokartono)". Islah: Journal of Islamic Literature and History 2, nr 1 (19.07.2021): 69–82. http://dx.doi.org/10.18326/islah.v2i1.69-82.
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Humanism is a school in philosophy which states that humans are the center of everything, or referred to as anthropocentric. So it gives a negative impression of humanism itself. There is a discourse that God is removed or not functioned with the understanding of humanism that upholds the values of human beings. Javanese society is famous for its friendly, humanist and religious people in religion. One of the figures who came from Java was R.M.P. Sosrokartono, he has ideas and thoughts that indirectly contain humanistic values that are wrapped in the values of Javanese society. This study uses descriptive qualitative methods, the data in this study there are two forms, primary data and secondary data. The purpose of this study is to reveal the values of humanism in the thinking of R.M.P. Sosrokartono and how it is relevant to today's life. The result of this research is that there are teachings of R.M.P. Sosrokartono name is ilmu kantong bolong dan ilmu kantong kosong, in which there are humanistic values. In addition, the humanism model of R.M.P. Sosrokartono has a new variant with the humanism that developed in the West.
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Urban, William. "Renaissance humanism in Prussia: Copernicus, humanist politician". Journal of Baltic Studies 22, nr 3 (wrzesień 1991): 195–232. http://dx.doi.org/10.1080/01629779100000101.
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McCutcheon, Elizabeth. "Thomas More at Epigrams: Humanism or Humanisms?" Moreana 52 (Number 201-, nr 3-4 (grudzień 2015): 201–20. http://dx.doi.org/10.3366/more.2015.52.3-4.14.
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Law, Esteban. "Humanismus und Wahrheit". Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 24 (31.12.2021): 107–28. http://dx.doi.org/10.1075/bpjam.00073.law.
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Abstract This paper analyses the Verlagsanzeige of the humanist, mathematician, astronomer and publisher Johannes Regiomontanus (1436–1476). How is humanism expressed in this famous document from German early printing and what is its relationship to philosophy? The article shows that Regiomontanus advocated a special form of humanism that went beyond the standard humanism that he valued, with ‘truth’ as its most important aspect. From the epistemological perspective of the history of philosophy in Regiomontanus’s publishing programme, the ‘truth’ of mathematics is seen, analogous to some predecessors, as a paradigm of programmatic testimony. The integration of philosophy is evident in this, as in another specified way as well.
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Genç, Ruhet. "The Concept of Post-humanism and Its Reflections on Tourism Education". Gaze: Journal of Tourism and Hospitality 10, nr 1 (18.02.2019): 1–7. http://dx.doi.org/10.3126/gaze.v10i1.22774.
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The aim of this manuscript is to investigate the influence the impacts of post-humanism on tourism education. The paper will start with a body of literature on post-humanism based on the previous studies and debates in the academia. The methodology will be literature review and critical evaluation of the findings. As a conclusion, the study suggests that the Post-humanist reflection in tourism education will contribute positively to the tourism sector, specifically regarding to sustainability issues. The manuscript will also suggest a model in order to provide a quantitative analysis for the post-humanism, including the technological advancements and environmental regeneration variables, along with possible economic and social impacts. In short, establishment of a tourism education that considerably pays attention to the benefits of post-humanism will be essential for functionality and effectiveness of tourism practice in the future.
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Haude, Sigrun, i James Mehl. "Humanismus in Koln [Humanism in Cologne.]". Sixteenth Century Journal 26, nr 2 (1995): 449. http://dx.doi.org/10.2307/2542838.
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Chaix, Gerald, James V. Mehl i Koln-Weimar-Wein. "Humanismus in Koln [Humanism in Cologne]." Sixteenth Century Journal 26, nr 3 (1995): 761. http://dx.doi.org/10.2307/2543211.
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Cossa, José. "‘uMuntu nguMuntu ngaBantu’: Toward an Equitably Infused Global Epistemological Orientation and Global (Philosophy of) Education". Bandung 10, nr 1 (10.03.2023): 33–52. http://dx.doi.org/10.1163/21983534-10010004.
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Abstract The core question in this article is whether, or not, uBuntu and Humanism can simultaneously inform a pursuit of an equitably infused global epistemological orientation and, consequently, an equitably infused global (philosophy of)1 education. I argue that uBuntu and Humanism are not compatible at the very core of their ontological, axiological, and epistemological nature, and thus, might present an epistemological challenge to any attempt to develop an equitably infused global epistemological orientation and an equitably infused global (philosophy of) education. Moreover, I assume the broad etymological definition of philosophy as the ‘love of wisdom’ and that wisdom is a manifestation in uBuntu world, and consequently the love of such, and the resulting need to inquire into the compatibility, while recognizing potential incommensurability, between how wisdom is thought of by Western humanist-derived epistemologies and by uBuntu-derived epistemologies. At the center of the analysis is the nature of ‘human’ or ‘person’ since both Humanism and uBuntu are intrinsically bound to conceptualizations of personhood. Framed within the historical backdrop of the European Renaissance and the African Renaissance, the article comprises a critical historical outlook and analysis of primary and secondary sources of discourses on Humanism and uBuntu. Primary focus is on works of so-called2 classical thinkers such as Heidegger, Husserl, Cheikh Anta Diop, René Descartes, Frederick Nietzsche, Julius Nyerere, and John Mbiti. The key aim is to challenge scholars to work toward the equitable infusion of epistemologies inherent in these two terms, instead of continuing to see these terms as interchangeable, which essentially authenticates and perpetuates the imposition of humanism on non-humanist contexts. The African Renaissance might be the adequate space for such equitable placement of uBuntu as a source of global epistemologies alongside those emanating from Humanism.
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Anadza, Hirshi, Rommel Utungga Pasopati i Syarifuddin Syarifuddin. "Questioning Universal Humanism: The European Double Standard on Refugees". Jurnal Global Strategis 17, nr 2 (19.08.2023): 289–306. http://dx.doi.org/10.20473/jgs.17.2.2023.289-306.
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About 4.6 million Ukrainians were forced to migrate to several European countries. This number is about four times the number of Syrian refugees seeking asylum in Europe. With a ratio of 1:4, European countries are more likely to accept Ukraine refugees in larger numbers, and this raises the assumption that there is a double standard among European countries in treating refugees between Ukraine and Syria. This assumption is primarily based on issues of race, religion, culture, and even politics. However, humanism's universal view neglected partialism and viewed humans as members of the human family who did not leave others behind. Furthermore, the Europeans who invented the concept of humanism itself, in reality, did not implement the concept universally but only in the European region. Therefore, with a descriptive-qualitative approach, this paper aims to emphasize that regional solidarity can go beyond universal humanitarian impulses. The theory of universal humanism is used as the primary standard in analyzing the phenomenon of the European double standard. It can be said that even though the Ukraine-Russia crisis has the potential to cause high inflation with slow growth, Europeans are still making solid efforts to help refugees from Ukraine. In other words, regional solidarity seems to be more of a priority than universal humanitarian impulses. Keywords: Regional Solidarity, Universal Humanism, Refugees, Russian Invasion, Syria, Ukraine Sekitar 4,6 juta orang Ukraina terpaksa bermigrasi ke beberapa negara Eropa. Jumlah ini adalah sekitar empat kali jumlah pengungsi Suriah yang mencari suaka di Eropa. Dengan rasio 1:4, negara-negara Eropa lebih mudah menerima pengungsi Ukraina dalam jumlah yang lebih besar, dan hal ini menimbulkan anggapan bahwa negara-negara Eropa menerapkan standar ganda dalam menangani pengungsi antara Ukraina dan Suriah. Asumsi ini sebagian besar didasarkan pada masalah ras, agama, budaya, dan bahkan politik. Akan tetapi, pandangan universal humanisme mengabaikan keberpihakan dan memandang manusia sebagai anggota keluarga manusia, yang tidak meninggalkan manusia lain. Selain itu, orang Eropa yang menemukan konsep humanisme itu sendiri pada realitanya tidak menerapkan konsep tersebut secara universal, tetapi hanya di wilayah Eropa saja. Oleh karena itu, dengan pendekatan deskriptif-kualitatif, tulisan ini ingin menekankan bahwa solidaritas regional sejatinya dapat melampaui dorongan kemanusiaan universal. Teori humanisme universal digunakan sebagai standar utama dalam menganalisis fenomena standar ganda Eropa ini. Dapat dikatakan bahwa meskipun krisis Ukraina-Rusia berpotensi menyebabkan inflasi tinggi dengan pertumbuhan yang lambat, orang Eropa masih berupaya keras untuk membantu para pengungsi dari Ukraina. Dengan kata lain, solidaritas regional tampaknya lebih menjadi prioritas dibandingkan dengan dorongan kemanusiaan universal. Kata-kata Kunci: Solidaritas Regional, Humanisme Universal, Pengungsi, Invasi Rusia, Suriah, Ukraina
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Rizal, Muhammad, i Riana Dwi Rahayu. "DARI HUMANISME KE POSHUMANISME: SEBUAH PENULUSURAN NILAI-NILAI TOLERANSI DALAM FILM EX MACHINA (2014) DAN ARTIFICIAL INTELLIGENCE (2001)". Widyaparwa 51, nr 1 (30.06.2023): 98–116. http://dx.doi.org/10.26499/wdprw.v51i1.1178.
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Post-humanism concept refers to human or entities which are in a position outside the boundaries of human beings. Post-humanism appeared based on humanism. If humanism means understanding that prioritizes the value and position of humans as criteria in everything, post-humanism then inquires the primacy of humans and the need for humans as criteria. Therefore, the article will track the values of tolerance from the point of view of humanism and post-humanism through films. Film Ex Machina (2014) and Artificial Intelligence (2001) are considered able to translate how the values of tolerance present in the post-human world. This article uses Robert Pepperell's perspective on post-humanism. The research method used is the descriptive analysis. The analyzed data is taken from dialogue and visual scene, which are proven by screen captures, in the film. As result, article shows the inability of humans to be tolerant in the posthuman world. These results show that humans are actually surrounded by posthuman elements such as robots, but their frame of mind still revolve around “humans will always be perfect creatures”.Konsep poshumanisme mengacu pada pengertian bahwa manusia atau entitas berada dalam posisi di luar batas-batas yang dimiliki manusia. Poshumanisme lahir atas dasar humanisme. Jika humanisme berarti paham yang mengedepankan niai dan kedudukan manusia sebagai kriteria dalam segala hal. Maka poshumanisme justru mempertanyakan keutamaan manusia dan perlunya manusia sebagai suatu kriteria tersebut. Dari pemahaman ini, artikel akan melacak nilai-nilai toleransi dalam berkehidupan dengan cara pandang poshumanisme melalui film. Film seperti Ex Machina (2014) dan Artificial Intelligence (2001) dianggap mampu menerjemahkan bagaimana nilai toleransi akan hadir dalam dunia poshumanisme. Penelitian ini akan dilakukan dengan menggunakan cara pandang Robert Pepperell mengenai poshumanisme. Metode penelitian yang digunakan adalah metode deskriptif analisis. Data yang dianalisis diambil dari penggalan dialog dan visual, yang dibuktikan dengan tangkapan layar, dalam film. Hasilnya, artikel menemukan ketidakmampuan manusia dalam bersikap toleran di dunia poshuman. Penemuan ini menunjukkan bahwa manusia memang secara nyata dikelilingi oleh elemen-elemen poshumanisme seperti robot, namun kerangka pemikiran mereka masih berkutat pada “manusia akan selalu menjadi makhluk yang sempurna”.
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Mohd, Siti Hadija. "Secular Humanism and Islamic Humanism – Is there a Common Ground?" JUSPI (Jurnal Sejarah Peradaban Islam) 3, nr 1 (1.07.2019): 33. http://dx.doi.org/10.30829/juspi.v3i1.4025.
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<p><em>In the modern and post-modern world, we have loosely used the term humanism to describe many subjects and the use has been too broad for its specificity and objectivity to be precisely comprehended. In fact, at many points, it has lost positivity in light of discussion within the current century. The term humanism or humanist came from the 15th-century Italian academic world to describe the process of teaching and learning of art and literature between teachers and students. It is very interesting to find out that both the ancient Greeks-Romans and the early modern European use of the concept of humanism was very much in order to detach from the rising of scientific and empirical processes, as well as the rise of modern knowledge. Either way, the point attempted to be broken here is the fact that the early history and use of the concept of modernism had completely nothing to do with the detachment of religion or a divine influence from human life and choice. Humanism in both ancient Roman and middle-age European had little or no correlation with trying to steer clear neither from any religious influence nor from trying to be modernized with new knowledge from the scientific world. Humanity and humanism in Islam shall be limited to the recognition of human rights, effort, kindness, generosity, being productive and giving benefits to others in the society, instead of having the limitless and boundless definition, which has become meaningless.</em></p><p><em>Keywords: Secular humanism, Islamic humanism, ideology.</em></p>
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Xavier, Donizete José, Dirceu Augusto da Câmara Valle i Cláudio Antônio Delfino. "justiça restaurativa no novo humanismo proposto pelo Papa Francisco". Revista Eclesiástica Brasileira 83, nr 325 (15.08.2023): 342–66. http://dx.doi.org/10.29386/reb.v83i325.4883.
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Este artigo tem por objetivo demostrar que no novo humanismo proposto pelo Papa Francisco, a justiça restaurativa é um constitutivo humanitário. Evidencia-se a relevância da dignidade da pessoa humana como valor original e inviolável, resgatando sua sacralidade que, por si, reclama por justiça. Os discursos de Francisco estão alinhados aos direitos humanos e às pautas humanitárias. No coração de seu ensinamento moral-social encontra-se uma autêntica antropologia do ser-relacional. Para ele, o homem é, de per si, capaz de comunhão, superando o mal. Ressalta-se que no novo humanismo sugerido por Francisco se encontram profundos traços do humanismo novo sugerido por Paulo VI. Ambos, “peritos em humanidade”, sugerem a necessidade de mais humanismo, o que significa, em termos de ética da convicção, comprometer-se muito mais com a construção e a restauração da humanidade. A metodologia seguida é a da leitura crítico-comparativa dos textos utilizados no decorrer da investigação. Por fim, conclui-se que este caminho de convicção ética pressupõe a humanização da justiça rumo à justiça restaurativa como ética da responsabilidade.
Abstract: This article aims to demonstrate that in the new humanism proposed by Pope Francis, the restorative justice is a humanitarian constituent. The relevance of the dignity of the human person as an original and inviolable value is highlighted, rescuing its sacredness which, in itself, claims for justice. Francisco’s speeches are aligned with human rights and humanitarian guidelines. At the heart of his moral-social teaching is an authentic anthropology of relational being. For him man is, in himself, capable of communion, overcoming evil. It should be noted that the New Humanism suggested by Francis has deep traces of the New Humanism suggested by Paul VI. Both “humanities experts” suggest the need for more humanism. Which means, in terms of the ethics of conviction, to be much more committed to building and restoring humanity. The methodology followed will be the critical-comparative reading of texts used in the course of the investgation. Finally, it is concluded that this path of ethical conviction presupposes the humanization of justice towards restorative justice as an ethics of responsibility.
Keyword: Restorative justice; New humanism; Human rights; Human dignity.
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Prokopenko, Vladimir, i Oleksiy Vorobiov. "WERNER JAEGER: THE CONCEPT OF THE “THIRD HUMANISM”". 67, nr 67 (26.12.2022): 39–48. http://dx.doi.org/10.26565/2226-0994-2022-67-5.
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The article examines the development of the classical humanist tradition in German thought of the 20th century and the main figure of this tradition - Werner Jaeger. The authors analyze the situation in German classical studies at the beginning of the 20th century and conclude that the German project of classical philology, Altertumswissenschaft, was in a state of crisis at that time. Jaeger and his associates proposed a way out of this crisis with the help of the concept of "third humanism". "Third humanism" became a significant phenomenon in the spiritual movement of the beginning of the 20th century in Europe. Jaeger calls this humanism "third", because he considers the first humanism of the Renaissance, and the second - German humanism of the 18-19 centuries. The main principle of "third humanism" is the conviction that ancient culture not only had a great influence on the peoples of subsequent eras, but also became an eternal model of culture for all mankind. Humanism is a tradition through which antiquity can give us an impetus to preserve the "immutable values" embodied in Greek culture. Jaeger also analyzes the influence of ancient humanism on medieval Christian thinkers and argues that they drew on ancient political philosophy in their teachings about the church. The authors explain the fact that Jaeger's concept was not widely known for a long time because it was falsely associated with Nazi ideology in Germany in the 1920s and 1930s. The article presents arguments against this misunderstanding of the third humanism and all Jaeger's ideas. The final conclusions from the article indicate that the concept of the third humanism is a promising direction in modern classical studies, it can also become an effective strategy of cultural development, education policy, which is oriented towards humanistic goals. The authors also insist that the ideology of the third humanism can become a way to develop a truly humanistic policy in the modern world.