Добірка наукової літератури з теми "Social phylosophy"

Artikel ini bertujuan untuk melacak: (1) fondasi, dimensi, dan filsafat dan teori pendidikan berkemajuan K.H. Ahmad Dahlan (1868-1923), dan (2) merefleksikan praksis pendidikan K.H. Ahad Dahlan untuk menyusun bagan konseptual pendidikan berkemajuan. Penelitian menggunakan metode sejarah yang mencakup empat tahapan: heuristik, kritik, interpretasi, dan historiografi. Mengaplikasikan analisis historis pendekatan situasional Berkhofer Jr. Penelitian berhasil menemukan bahwa: (1) fondasi pendidikan berkemajuan adalah agama yang berdialektika dengan kehidupan sosial; tiga dimensi pendidikan berkemajuan mencakup penghargaan atas akal (kecerdasan), berorientasi pada pengamalan (experience), dan menggerakkan kemajuan sosial (progress); filsafat dan teori pendidikan K.H. Ahmad Dahlan bercorak progresif religious yang mendorong kemajuan hidup duniawi dan kemuliaan hidup akhirat. (2) Secara konseptual pendidikan berkemajuan berlandaskan agama dan kehidupan sosial yang sangat menghargai kecerdasan (akal/inteligen) sebagai piranti untuk memahami pesan-pesan agama dan anatomi kehidupan sosial, dan bertujuan untuk menumbuhkan akal (kecerdasan) sehingga bertumbuh (growth) utuh kepribadiannya dan bersedia terlibat dalam menggerakkan kemajuan sosial (progress).Kata kunci: K.H. Ahmad Dahlan, pendidikan progresif, pendidikan berkemajuan. PROGRESSIVE EDUCATION: EDUCATION PRAXIS REFLECTION OF K.H. AHMAD DAHLANAbstractThis research is aimed at (1) investigating the foundation, dimension, and phylosophy of progressive education of K.H. Ahmad Dahlan (1868-1923), and (2) reflecting the education praxis of K.H. Ahmad Dahlan in the arrangement of conceptual design of progressive education. The research employed historical method including four steps: heuristic, criticism, interpretation, and historiography. Applying the situational-approach historical analysis proposed by Berkhofer Jr., the research reveals that: (1) the foundation of progressive education is religion which is dialectical with social life; three dimensions of progressive education include appreciation on mind (intelligence), orientation to implementation (experience), and the move of social advancement (progress); the educational phylosophy and theory of K.H. Ahmad Dahlan contains progressive religious pattern which encourages progress in secular life and glory in beyond. (2) Conceptually, progressive education stands on the basis of religion and social life with high appreciation in intelligence as a means to understand religious values and social life anatomy, and aims to grow reason (intelligence) for the betterment of a person’s whole personality growth which makes him willing to be iinvolved in social progress.Keywords: K.H. Ahmad Dahlan, progressive education

<p>This research was a qualitative research that aimed at examining the refusal strategies and refusal seqences used by Javanesse in the novel <em>Pinatri Ing Teleng Ati</em> karya Tiwiek AS. The research was done in three steps, that is, collecting data, analyzing data, and presenting the results. Language variation used in this analysis is Javanese vernacular language which used in daily conversation. The results showed that all three refusal strategies, direct, indirect, and adjunct, were used by characters in the novel. Direct strategies consisted of performative statement while indirect strategies consisted of reason/explanation, statement of alternative, statement of principle, statement of phylosophy, attempt to dissuade interlocutor, acceptance functions as refusal, and avoidance. Adjunct strategies consisted of pause filler and gratitude. Furthermore, the characters also used three sections of refusal strategy, pre-refusal, lead act, and post-refusal. The results also revealed that not only social factors influencing the refusal strategies used but also the state of relationship between interlocutors. The deteriorating relationships will increase the tendency of choosing the higher level face-threatening strategies.</p>

The culture of an ethnic group can be known through its reflection in literary works. The Tanjung Kemarau novel by Royyan Julian tells about the complexities of the socio-cultural life of the Madurese people in Branta Pesisir Village, Pamekasan Regency, Madura. This study aims to describe the Madurese philosophy contained in the novel Tanjung Kemarau by Royyan Julian. The method used in this study is a qualitative method with descriptive analysis. This study uses the theory of literary anthropology to examine the main problem in the Tanjung Kemarau novel, namely the Madurese philosophy. The results of the study show that the Madurese philosophy reflected in the Tanjung Kemarau novel is abhântal sahâdât, smokepo' faith, apajung Èslam, (bearing creed, covered with faith, covered with Islam). Moreover, there are also found bhuppa', bhâbhu', ghuru, rato, (father, mother, teacher, and king or leader). The other phylosophy terms are abhântal ombâk, smokepo' angèn, apajung langngè', (cushioned by the waves, covered with wind, under the sky's umbrella) also Ango'an potèa tolang è tembhâng potè mata (better white bones than whites of eyes). Kar ngarkar colpè' (paw continuously pecking), Rampa' naong bâringèn korong (shady shady, banyan brackets) are stated in the novel. All the Madurese philosophy revealed in the novel describes the philosophy in the social reality of the Madurese people.

The article deals with the possibilities that open up for historiosophy when get­ting acquainted with the ideas on consciousness, being and civilization of M.K. Mamardashvili. The phylosopher believed that social forms cannot rest on the laws of nature, on natural foundations. According to his ideas, a person as a dual natural-spiritual being is able to rise above the world and overcome its evil, but he may not do it. Since eventually everything depends on the goodwill of the person, the future is uncertain and probabilistic. Therefore, the life of an individual and society can be viewed as alternating moments of historical being, when evil is overcome, and periods of only a semblance of history, when it is preserved or multiplied. The idea of the paradoxical discontinuity (discrete­ness) of history thus testifies against the idea of the predetermination of all-en­compassing progress, but rather in favor of its probabilistic nature. Concretizing Mamardashvili’s ideas, one can clarify that we will not be able to understand so­ciality, its laws and destinies, if we do not consider it in the light of such con­cepts as self-creating humanity. Therefore, let’s try to look at history from the point of view of whether it is the process of the birth of the “second Uni­verse” – “man-made” space, opposing natural chaos, a process that introduces a specifically human quality into evolution. G.S. Kiselev proposes to consider the emergence of Western civilization as a “flash” of historical existence, which largely determined the appearance of the modern world. At the same time, he draws attention to the signs of its degradation.

The article defects priority idiological and centenary positions of the Ukrainian society in the 19th century. The acceptance of consciousness and self-relevant is characterized by a comprehensive analysis. The aim and the tasks: вy working out ethical and philosophical literature, to justify the establishment of dignity of personality in the conditions of domestic cultural and socio-political selfdetermination of the late twentieth century.Research methods are the main methods of research are historical, structuralfunctional, systemic and comparative. To solve specific research tasks also used the principles of systemicity, objectivity, ascension from abstract to concrete, etcEmphades of a new state in ethical and phylosophic keys, analyzes the values of Ukrainians, slogans, native ideas are analyzed. Research results: Scientifically illustrated embodies of the national self-release of the Ukrainian society: Selfrelease of the Naziological State Ukraine: Sovereignty of Ukraine (1985-1991 gg.); Nassional State Formation of Ukraine in the conditions of socio-purity and socioeconomic neoperedelenost (1992-1996 gg.); Creation of oligarchata as a diverse manifestation of a democratic regime in Ukraine (1996-2004 gg.); Polarization of the Farility (2005-2014 gg.); Thick ethape, which is purely formally defined as "post-revolutionary". The author exemplary aspects of the social realities of the reorganization, and the presentation of honor and dignity of the license. Discussion. It is condemned that for the self-release of the national state, the slide of restructuring of steel, the significant income from the public discourse of the topics of repressions, reversed to the families of the species of culture, science, public expressions, popularization of the creativity of the dyspasses and diaspree Figur. Conclusion. In such a way, the protest in the second half of the 1980s is Pastepeno Gladenna, which has received the introduction of privacy in its own participants.Many were re-enriched, rising from the laurel of the prison establishment, the inside of the country, and in the finishing of the bobs for Naziovnoye venereal, the rule of law and market economy. The dignity of a person on the day of restructuring, in the whole, was disturbed from the ancestors of the historical objects of the maintenance of the specialty – Ego Simbiosis with such categories, as freedom, will be, independence.

<div style="text-align: JUSTIFY;"><p>Pedagogics as the mainstream in edication, requires practical notions generated from phylosophy so that the contents can fulfil conceptual and functional substances. Phylosophy proposes questions and search for reality and experience which are usually found in educational practice. Phylosophy and education are interrelated, where problems of education and those of phylosophy belong to the same area. The development of conceptual frameworks is spawned by phylosophy. Educational phylosophy bears schools as naturalism, idealism, realism, pragmatism, progressivism, esentialism and perenialism. Morality has become a set of rules of the way people mutually need the others, rationally receive for the sake of mutual benefits in the obedience of the rules. The most crucial problem of social contract is the mutual trust against others,obedience of rules, except in a very specific condition.</p></div>

Lorsqu’on se demande en quoi consiste concrètement la vie sociale, l’une des réponses les plus intuitives est que dans une société, tout passe par le langage : l’ensemble des activités auxquelles nous nous livrons (parler, travailler, étudier, faire de la politique, etc.) se réalisent, se vivent et s’expriment dans le langage. Pourtant, la philosophie sociale ne s’est que très peu intéressée aux phénomènes linguistiques, et c’est pour combler ce manque que nous avons mené ce travail. Pour ce faire, nous avons choisi de nous tourner vers la tradition intellectuelle et politique qui se revendique de Marx. Ce choix peut surprendre tant l'insistance sur la centralité du langage a été l'occasion d'un rejet de cette tradition. Pourtant, l'une des originalités du marxisme est bien de considérer la société du point de vue de l'activité des individus qui la constitue et le langage est à la fois cette pratique spécifique dans laquelle nous sommes quotidiennement engagés et une activité transversale aux autres pratiques sociales. C’est pourquoi nous nous proposons d’élaborer une philosophie sociale des pratiques linguistiques en partant des textes, épars et peu commentés, que Marx consacre au langage et en prolongeant les intuitions qui s’y dessinent par la construction d’un dialogue avec les sciences humaines, de l’anthropologie aux sciences du langage, en passant par l’histoire et les études littéraires. La thèse que nous défendons se déploie sur trois plans. Nous montrons d’abord qu’il est impossible de véritablement comprendre la nature et le fonctionnement des sociétés tant qu’on n’en analyse pas les pratiques langagières. Nous soutenons ensuite et par conséquent que toute critique de la société doit passer par une critique de son langage. Et nous soulignons enfin que les processus d’émancipation doivent s’accompagner d’une libération de notre rapport au langage. Car l’idée d’une vie meilleure est inséparable de celle d’une vie langagière plus épanouie
When we ask ourselves what social life consists of in concrete terms, one of the most intuitive answers is that in society, everything goes by way of language: all the activities we engage in (speaking, working, studying, politics, etc.) are carried out, lived through and expressed in language. Social philosophy, however, has paid little regard to linguistic phenomena, and it is to fill this gap that the present work was undertaken. To do so, I have chosen to turn to the Marxist intellectual and political tradition. This choice may come as a surprise to some, given that an insistence on the centrality of language has been the occasion for a rejection of this tradition. However, one of the originalities of Marxism is to consider society from the point of view of the activity of the individuals who constitute it, and language is both a specific practice in which we are engaged on a daily basis and an activity that is transversal to other social practices. This is why I propose to elaborate a social philosophy of language practices by starting from Marx’s scattered and little remarked upon texts on language, and by extending the insights that emerge from them through the construction of a dialogue with the human sciences – from anthropology to linguistics, history to literary theory. The thesis unfolds on three levels. First, I show that it is impossible truly to understand the nature and functioning of societies unless we analyze their linguistic practices. I argue, secondly, that any critique of society must include a critique of its language. And, finally, I underline the idea that processes of emancipation must be accompanied by a liberation of our relationship to language. For the idea of a better life in general is inseparable from that of a more fulfilled linguistic life