Cosmopolitanism considers the citizens of states as citizens of the world. In this way, cosmopolitanism transcends the idea of the state. The question then is, can cosmopolitanism offer a conceptual grid from where to begin to theorize the possibility of principles of international justice? Does cosmopolitanism carry a credible understanding of the relationship between the self and the other which could inform a viable and valid conception of justice for states? Does the cosmopolitan perspective contain the basis for international justice? In a world constitutive of cosmopolitan individual citizens, what constitutes and represents our agency, choice and consensus? Which of us would be responsible for working out the appropriate understanding of justice and its applicability? By merely labelling all individuals as citizens of the world, it does not offer an adequate or compelling account of the mechanisms of enforceability? And finally, and perhaps most importantly, who is the other in a cosmopolitan world? These and many more are questions in which this work tends to shed light on. This work points that, in a world divided by nation states, this seems somewhat impractical as well as undesirable. This work argues that cosmopolitan account does offer a convincing moral perspective, it fails almost entirely in offering a compelling political narrative.

In the present era, there is tremendous changes have taken place in beliefs and practices pertaining to the beginning of life. Family planning and birth control instead of being condemned are now accepted as a duty and responsibility. Now abortion is legal in certain circumstances, if abortion could be legal in certain circumstances, then why is there no euthanasia law for the people who have no hope of their life? All human beings have the fundamental right to live. However, there is always a dilemma involved in letting the suffering people die and killing the innocent patient under a false pretext. It can be argued that the issues involved in euthanasia have a significant implication for the individuals in society and to the policymakers. Many people pray that they will not outlive their usefulness and became a burden to their next kin, forcing them to spend large sums of money only to postpone inevitable. Euthanasia is a controversial topic and people are becoming increasingly aware of the issues attached to it. Evidence of this is the question and argument being orchestrated in a rising volume of publication seminars conferences, court decisions and legislative proposal. . This work attempt to stimulate discussion and appropriate action in dealing with this present problem. This present work concentrates on the implications involved in the human rights to live especially in the field of medicine and also aims at expositing the issues of euthanasia from legal, social and ethical perspectives.

Realitas sosial selalu tidak lepas dari konflik dan ketegangan relasi sosial. Tulisan ini bertujuan mendeskripsikan dua studi kasus, yaitu kehidupan sosial masyarakat Poso pasca konflik dan relasi sosial antar etnik di Biak Papua yang diteliti secara kuantitatif dan kualitatif. Hasil penelitian menemukan bahwa masyarakat Poso faktual masih terikat oleh ingatan konflik dimasa lalu yang menghambat proses damai sejati. Sedangkan relasi sosial antara etnik pribumi dengan etnik pendatang ditanah Biak Papua turut mengalami ketegangan sosial akibat dari kompetisi ekonomi sehingga mematikan nilai-nilai kooperatif. Disimpulkan bahwa masyarakat Indonesia rentan mengalami keretakan yang berakibat pada kehancuran modal sosial kepercayaan (trust). Disarankan pentingnya revitalisasi nilai-nilai budaya lokal serta dukungan kebijakan tata kelola konflik yang inheren.

This paper argues that every responsible government has an obligation, to the best of its ability, to ensure an adequate provision of economic welfare and healthcare for its citizens. In view of this global pandemic, the Nigerian government, like many other nations, has urgently developed a plan to provide health and economic assistance to the tens of millions of people who are vulnerable. However, the provision of these palliatives by the government designed to assuage the effect of the COVID-19 pandemic on the poor and vulnerable Nigerians is not fairly undertaken. Adopting an expository and analytic approach, this paper examines the role of the government in distributing the COVID- 19 relief funds; in doing this, the questions in this paper are in two fronts: firstly, what constitutes vulnerability and who is vulnerable? Secondly, what is the criterion adopted by the government for determining who benefits from these palliatives? Finally, the paper proposes a model for assessing the role of government in the distribution of palliatives from the prism of John Rawls’s principle of distributive justice. This is imperative because the fair distribution of relief funds and benefits from the government will further ease the burdens, and it will fundamentally affect the people’s wellbeing.

This research focuses on the impact of migration on the Cultural identity of Francophones in the diaspora. It explores the fascinating role of Culture and identity in national and regional integration. Examining the experiences of francophone immigrants from the diaspora, the study shows how ‘otherness’ affects immigrants’ capability to self-assert and adapt to reclaim their Africaness in the homeland. Two sets of immigrants are presented; the forced immigrant (Slavery), with a forced culture and the liberal immigrant, with liberal culture. Drawing from interviews, and individual experiences, the study emphasises the role of the immigrant, the community and the institutions in successful cultural integration in the homeland.

Veiled students are a representation of the teachings of Islam. This religion has several commands or recommendations. Among them help people who are oppressed or wronged. This religious suggestion has a substantial correlation with the aims of the social movement of the UNM student demonstrations. Namely to help people who are oppressed or oppressed. Seeing the harmony between religious advice and the goals of the social demonstration movement, in reality it is rare or even never seen that UNM-veiled students are present in a series of UNM demonstration social movements. This study aims to find out how the perspective of UNM veiled students towards the social movement of UNM student demonstrations and how the participation of UNM veiled students in social movements in general. This research uses a qualitative approach. Location and research informants are at Makassar State University, which are spread over various faculties. Determination of informants is done by purposive sampling involving 20 individuals as informants. The data collection technique was done by observing, interviewing and documenting. Based on the research results, it can be concluded that the perspective of UNM-veiled students towards the social movement of demonstrations at UNM consists of a positive perspective and a negative perspective. The form of participation of UNM veiled students in carrying out social movements is divided into two forms. Namely participation in physical or tangible form and participation in physical or intangible form.

Sayyid marriages that occur in the community of Cikoang Village, Takalar Regency are one of the distinguishing characteristics for ordinary people in carrying out their marriages, namely there are separate rules for sayyid women, namely Sayyid women cannot marry men who are not of Sayyid descent or descent of the Prophet Muhammad SAW. The research approach used descriptive qualitative methods carried out in Cikoang Village, Takalar District. Primary data obtained by means of observation, interviews, documentation. Secondary data comes from books and journals. This research shows that the way to preserve marriage still exists today, namely, the factor of belief, they believe that their descendants come from the descendants of the Prophet Muhammad. And the rule factor is that sayyid circles have rules in carrying out marriage, namely sayyid women cannot marry men who are not of Sayyid descent, but sayyid men can marry women outside their circle. and the witness factor, namely for women who violate these rules will be subject to sanctions in the form of no longer being considered in their family and among their circle as Sayyid descendants and are considered dead. Meanwhile, the solution for Sayyid women who do not have a partner among them is to match a Sayyid male. And the second solution is to allow Sayyid women to marry under the applicable sanctions.

Wittgenstein’s profound thought had rich implications regarding religious belief and religion. In his early philosophy, silence occupies a central place to articulate what is beyond the boundary of language. Silence overcomes the limits of human language. In Wittgenstein’s later philosophy, religious language and different religious languages are legitimized by the multiple uses of language. An evaluation of his linguistic philosophy and its application in religious belief reveals that despite the limitations of his philosophy, Wittgenstein has enriched the contemporary philosophy of religion. This paper discusses the meaningful talk about religion, religious speech acts and religious rituals with Wittgenstein’s later understanding of the religious domain. Though Wittgenstein was not a religious man, he saw things from a religious point of view. His insight on religious belief can be seen from different perspectives. From a pragmatic perspective, religious language is very much tied up with the form of life. It emerges from the everyday shared practices of the community of believers.

The results of this study indicate that the driving factors for acceptors to use family planning are, first, external factors, which are driving factors that arise outside of the condition of a family where the role of the government and related institutions plyas an active role in various outreach socializations and the second is internal factors, factors based on in a situation or condition that exists in one family, namely because you want to delay pregnancy, due to economic factors where the acceptors in the family have a low economic level and work factors where the acceptors are busy in their, apart from that, the driving factor for the acceptors to do family planning is to keep their distance births because families prefer to regulate the birth spacing of children and participate in family planning programs to reduce population growth rates. From the research result it can also be concluded that the position of women in reproductive rights in choosing contraceptive methods is based on a joint decision between husband and wife, but there is also a decision made by one party only.

This study aims to determinan (1)the factors that cause womwn to use tattoos. (2) The symbolic meaning of tattoo images in tattoed women.This type of research is qualitatiive by determining the subject through the snowball sampling technique. The date collection techniques used were observation, interview and documentation, which were used to obtain concrete data related to problem in this study. The date obtained in this study were analyzed with qualitative descriptive analysis.The results of the study indicate that: (1). The factors that cause tattooed women to use tattoos include: a) internal factors, including interests and self-expression. b) external factors, including the enironment and idol figures. (2). The symbolic meaning of tattoo images in tattooed women include: a) as hope, b) as expression, c) as identity.