Forms Of Human Relations Research Articles

Nilai-Nilai Pendidikan Karakter Dan Moral Dalam Film Ali Dan Ratu-Ratu Queens

The problem of this research is what are the values of character education and morals in the film Ali and the Queens of Queens. The purpose of this study is to describe the values of character and moral education in the film Ali dan Ratu-ratu Queens which specializes in character education religious values, nationalism values, integrity values, independent values and mutual aid values as well as moral values in the form of human relations with God, human relations with oneself, human relations with humans and human relations with nature. The research method used in this method is the qualitative descriptive method. The source of this data and the object of study is sourced to the films Ali dan Ratu-ratu Queens. The data analysis technique used is a documentation technique. The results of the analysis obtained are in the form of character and moral education values. The values of character education consist of 5, namely (1) religious values (2) nationalist values (3) independent values (4) mutual aid values and (5) integrity values. Moral values are divided into 4 parts, namely (1) moral values contained in man's relationship with God, (2) moral values contained in the relationship between humans and fellow humans, (3) moral values contained in the relationship between humans and fellow humans, and (4) moral values contained in man's relationship with the universe.

Membincang Pembelajaran Daring dari Sudut pandang Filsafat Teknologi dan Keterasingan Manusia

The Covid-19 pandemic, which has rapidly moved the offline mode of learning to online in the last two years, has brought many changes in the learning culture. To be able to continue to carry out learning activities, lecturers and students must inevitably become more closely related to technology. On the other hand, learning technology which was originally only a tool for lecturers during online learning actually takes on a role on the main stage and makes lecturers alienated in their own world. Through literature searches, this research seeks to uncover various forms of human relations with online learning technology while exploring the forms and causes of alienation experienced by the humans involved in it. Based on the findings of this study, it is known that humans build relationships with learning technology in four forms, namely embodiment relations, hermeneutics relations, alterity relations and background relations. Lecturers experience alienation in online learning because they are no longer able to make themselves fully embodied in their work; lecturers also lose their feudal authority which makes themselves no more than servants to learning machines as the main instrument. Therefore, a middle ground is needed that can still bridge the direct meeting of lecturers and students, which provides opportunities and space for students to not only transfer knowledge but also gain phenomenological and critical experiences in online learning that takes place, and hybrid learning methods are one of the alternatives.

Sosiologi Lingkungan Dalam Lontar Taru Pramana: Manusia, Lingkungan, Dan Pengobatan Tradisional Bali

<p><em>Lontar Taru Pramana is a lontar containing many types of plants that can be used in traditional medicine. Through the contents of Taru Pramana's lontar text, it is possible to trace the types of plants that have lived and are still growing in Bali's natural ecosystem, of course, with an environmental sociology perspective. The relationship between environmental sociology and Taru Pramana's lontar text semiotics explains the meaning of the relationship between humans and the environment. Three conceptions view nature in environmental sociology, namely: 1) Sustainable use of natural resources; 2) "arcadian" approach to the interpretation of nature; 3) natural social construction approach. This conception of nature as a resource has three main characteristics. First, nature is instrumental, which means that nature has value when other values can be manifested through it. Both realms function as a supplier of human material needs, such as food production, health, the availability of space for life, and a supplier of energy and materials. The three definitions of nature are generally closely related to natural science. The preservation of Taru Pramana plants is very important in addition to environmental harmony and as a form of human relations with palemahan (environment). Four types of rationality for human development. First, traditional rationality. The Second, effective rationality. Third, value-oriented rationality. Fourth, instrumental rationality. The ideology of Taru Pramana's text is the preservation and planting of medicinal plants in the ecosystem of traditional Balinese medicine.</em></p>

The Study of Symbolic Interaction of Funeral Tradition on Ethnic Chinese in Lombok

There are various burial cultures in Indonesia, including the Chinese ethnic burial culture. What is interesting in almost all burial cultures is the cultural heritage that has been passed down through generations. The question is how actually the ceremonial Chinese ethnic funeral ritual is, and what the symbols in the ethnic Chinese funeral ritual mean. This research provides an answer solution. This research is a qualitative research. The results of the study concluded that before the funeral ritual is carried out, younger family members pay their respects to the older deceased. During the funeral ritual, the next of kin accompany the vehicle carrying the body to the burial or cremation site, on foot, if the burial place is relatively close, or by vehicle if the burial place is far away. During the funeral, flowers, offerings, food and burnt incense are served. The culture of the Chinese funeral ritual was based on belief as a form of human relations with the creator of life and also as a way to maintain the symbol of family or relatives with the deceased and to bear the sins of the deceased.

Revitalization Concept Patirtan Sites as a Sustainable Spiritual Tourism in Malang, East Java

The Patirtan site is a legacy of the ancient Singhasari kingdom in Malang, has a high historical value. The existence of the Patirtan site is related to the source of holy water (amerta), and is considered sacred by the community. The use and development of the Patirtan site has tended to be partial and contrary to the concept of conservation. The revitalization of Patirtan site in Malang is the use of historical heritage in the form of bathing pools, for religious self-cleaning activities. Spiritual tourism activities, as a form of human relations with God, through traditional rituals, occur at the sites of temples and Patirtan in Malang, East Java. Spiritual tourism actors in several Patirtan sites in the Malang region are the preserver of the Nusantara culture, originating from Java and Bali. This revitalization study, carried out by descriptive method, through fact-finding with proper interpretation of people's attitudes, people's spiritual behavior and phenomena on the Patirtan site. There are three cases of Patirtan site in Malang, which is quite significant to be used as a spiritual tourism destination, namely Sumberawan Temple, Patirtan Watugede and Widodaren water source. Through historical studies, exploring ritual activities at Patirtan sites in Malang, then analyzing the physical character and function of Patirtan's sites, the concept of revitalization was then formulated. DOI: https://doi.org/10.26905/lw.v11i2.2954

Perbandingan Nilai Sosial dalam Novel Ivanna Van Dijk dengan Novel Ananta Prahadi Karya Risa Saraswati melalui Pendekatan Sosiologi Sastra

Tujuan penelitian ini untuk mengambarkan perbandingan novel Ivanna Van Dijk karya Risa Saraswati dengan novel Ananta Prahadi karya Risa Saraswati melalui pendekatan sosiologi sastra. Metode penelitin ini adalah metode penelitian deskriptif kualitatif. Data penelitian adalah data yang berwujud kata-kata, ungkapan frasa atau kalimat yang menunjukkan nilai sosial dalam novel Ivanna Van Dijk Karya Risa Saraswati dengan novel Ananta Prahadi karya Risa Saraswati. Teknik analisis data dengan cara reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa novel Ivanna Van Dijk karya Risa Saraswati dengan novel Ananta Prahadi karya Risa Saraswati memiliki kesamaan yaitu dominan pada nilai sosial hakikat manusia terhadap sesama dalam kehidupan bermasyarakat, sehingga mudah dipahami ceritanya. Perbedaan yang ada yaitu nilai social novel Ivana Van Dijk karya Risa Saraswati lebih cenderung kepada hakikat hubungan manusia yang menganggap hidup itu buruk sedangkan pada novel Ananta Prahadi cenderung kepada nilai sosial berupa hakikat hubungan manusia dengan sesamanya, diartikan bahwa berhubungan dengan orang lain merupakan sesuatu yang tidak baik atau bahkan hanya akan berdampak buruk dan dapat menghambat segala yang ingin ia lakukan, ia mengagap bahwa dapat menyelesaikan segala permasalahan dengan sendirinya tanpa memerlukan bantuan dari siapa pun. Selanjutnya, novel Ananta Prahadi, tidak mengarah pada cerita-cerita yang horor, berbeda dengan novel Ivana Van Dijk yang ceritanya mengandung cerita horor.

La identidad nacional en la sociedad de la información

Este artículo analiza las implicaciones de los conceptos nación y nacionalidad en la llamada sociedad de la información, a la luz de algunas de las principales interrogantes que nos presentan las nuevas tecnologías: ¿Qué nuevas formas de relación aparecen en la red?, ¿qué nuevas formas de identidad se generan a partir de estas capacidades electrónicas?, y ¿cómo se articula todo esto con las nociones de lo global, lo regional, lo nacional y lo comunitario?

Filles de Caliban : les héroïnes nigérianes de Chimamanda Ngozi Adichie

Over fifty years after the first African countries became independent, Shakespeare's Caliban, hailed among the colonized as the embodiment of resistance, is still alive in West African literature, addressing the issue of what comes after great struggles, exposing the precariousness of all victories over oppression, and questioning the grand narrative of decolonization. The characters of Nigerian-born Chimamanda Ngozi Adichie, most of them women confronted with a world where skin colour is still a discriminating factor, thus testify to the lingering legacy of colonialism and to their own strategies of self-affirmation. In this paper I will look into a few embodiments of Caliban's uncompromising spirit in her narratives, then scrutinize some persisting after-effects of colonial discourse and finally try to show how she highlights the ineffectiveness of the binary oppositions underlying colonial discourse, and describes forms of human relations more complex than the master-slave dialectic typical of colonial societies.

Przyjaźń i wspólnota, jako czynniki autentyzmu życia i działania ludzi. Kilka uwag na podstawie własnego doświadczenia

Friendship is the foremost form of human individual relation, a demanding community of ethical courage and reciprocation of the measure of life in the ethico-existential dimension. The said relation is of autotelic nature, being no substitute for other forms of human co-existence, however it contributes to solving issues insurmountable in other forms of human relations. It opens up the human’s existence to wider dimensions of co-existence and cofeeling. In the human community a man’s development – of an individual and that of a member of the society – is determined by their gradual realization of stable humanistic values, constituting the fundamental criterion of their attitude towards reality. The human closeness and reciprocating the measure of life are the basic features of friendship and community. That makes those qualities compatible both existentially and practically. The abovementioned forms of human existence have to be clearly distinguished from the passing conventional reciprocity, founded on the societally-accepted concept of “the idol of the market”. The relevance of the will to authenticity of the co-existing human beings, finding its expression in practicing equivalency in acts of reciprocity and shaping a mutually adequate measure of life, has to be strongly emphasized.

Attached to their style

Recent work in the sociology of financial markets has invoked the concept of the postsocial relationship as a way of theorizing the attachment of traders to financial markets, and the nature of their interactions with them. In this article, the use by share traders of the trading style known as Technical Analysis is offered as an example of a postsocial relationship. It looks at the way in which the relationship between traders and Technical Analysis develops, and the mutual dependence evidenced between the two. It also speculates that rather than replacing or competing with human—human relationships, the postsocial relationship between traders and Technical Analysis is potentially reinforced by, and may also facilitate changes to, traditional forms of human relations.

The neglected moral benefits of the market

Jerry Z. Muller I~ our society, defenses of the market come primarily rom those concerned with economic and material well-being. Those who see themselves as the protectors of morality are more likely to be antipathetic to the market. But what about the positive moral effects of the market that tend to get o v e r l o o k e d in na r rowly economistic discussions about production and distribution? To be sure, many of these benefits also have potential costs. But since these costs tend to receive the most attention from moralists, I will note them here without dilating upon them, not because they are less significant but because they are likely to be more familiar. One perennial pitfall in thinking about the moral effects of capitalism is the issue of comparison. When philosophers ask about the morality of capitalism, they too rarely ask "compared to what"? Of course, capitalism is morally inferior to many a philosophical utopia. And our comparative evaluation of capitalism is further skewed by the fact that when we compare capitalism to past regimes, it is often implicitly from the perspectives of those who profited most and suffered least in past systems--from the perspectives of lords rather than serfs, of masters rather than slaves, aristocrats rather than commoners. With that caveat in mind, let me turn to the first argument about the positive moral effects of the market, namely the link between individual autonomy and selfsupport through legally free labor. Adam Smith famously wrote: "It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens." This passage is most famous as a statement of the potential utility of self-interest. But notice its assertion that dependence upon the benevolence of others is morally degrading and hence something we should try to avoid if possible. Thomas Carlyle--and later Marx and Engels--would decry this system of mutual appeals to self-interest as "the cash nexus." But the flip side of the cash nexus is first of all the freedom and self-determination that comes from having cash; and second, the fact that relations based on cash do not involve the total subordination of one individual to the will of another-the characteristic forms of human relations under slavery or serfdom. Nor does it involve the subordination of the individual to the will of the state and its officials, characteristic of socialism. That is why Hegel insisted that supporting oneself by earning a living is one of the most important ways in which men get a sense of themselves as autonomous individuals. What he called "the ethic of bourgeois society," includes a commitment to "the activity of supporting oneself through reason and industriousness." All of this has dark sides, potential and real. It may lead us to a mindless commitment to work at the expense of other goods. It may lead to the belief that personal value comes only from paid labor, leading to a fear of dependence on others, or leading us to underinvest our time in vital but unpaid activity. The second argument asserts that the moral quality of self-support derives in good part from the fact that it so often extends beyond the individual, to his or her family and descendants. This argument reminds us not to confuse self-interest with selfishness, for the "interests" we pursue in the marketplace often involve more than just ourselves. As Edmund Burke put it, "The power of perpetuating our property in our families is one of the most valuable and interesting circumstances belonging to it, and that which tends the most to the perpetuation of society itself. It makes our weakness subservient to our virtue; it grafts benevolence even upon avarice."

Douglass C. North's Contributions to Economics and Economic History

Modern economic analysis was founded by the Scottish philosophers of the 18th century in their general analysis of the determination of observed facts in society. At the center of their analysis was a desire to understand the interaction of human beings. The ingenious invention of the idea of a spontaneous order, mechanisms through which a good result was achieved without an authority giving central commands, is one of the greatest insights in human intellectual history. Adam Smith's invisible hand turned out to be so successful in economic analysis that 100 years later, the whole profession almost unconsciously neglected other methods of coordinating human interaction. With the construction of the general equilibrium model by Leon Walras, the price mechanism moved to center stage in economic analysis and became ever more refined through the analyses of Hicks, Samuelson, and Arrow-Debreu. Other forms of human relations than the price system, such as rules and principles, political decisions and collective group actions, were crowded out by disciplines such as law, political science and sociology. The classical authors, Smith, Mill, and Marshall, in their broad analysis, made some allowance for these factors, but they have since been purged from pure economics. One exceptional man, Joseph Schumpeter, in his monumental work History of Economic Analysis (1954)1 argued for the role of economic history and sociology, but in vain. Schumpeter writes: What distinguishes the 'scientific' economist from all the other people who think, talk, and write about economic topics is a command of techniques that we class under three heads: history, statistics, and 'theory'.

The problem of the universality of social relations in classical Marxism

The concept of 'society' (Gesellschaft) in classical Marxism denotes not any form of human relations; in Marxism only those relations which are characterized by universality are recognized as 'social'. This peculiarity of classical Marxism has influenced its interpretation of contemporary Western society and of world history, and has also affected its prognosis concerning the future 'human society'. In this article the idea of universality of social relations in classical Marxism is examined in relation to two themes: firstly the thesis of classical Marxism about the 'up-side-down' character of contemporary society and, secondly, the dominance of natural relations in all preceding history. These topics deserve careful attention because they are connected in the most intimate manner with the intellectual originality of classical Marxism and its apparent intellectual promises (includ ing some elements which later became burdensome to Marx). When Marx tells us in the 'Theses on Feuerbach' that he is taking the "standpoint of human society",1 the logical stress falls on 'human'. When he published these for the first time in 1888, Engels put this word in italics so as to draw the reader's attention to its importance. The notion of 'man' has a peculiar meaning in classical Marxism, derived partly from a naturalistic anthropologism and partly from Marx's recognition of the anthropological importance of the modern industrial successes of Western Europe. According to Marx, not every member of the human race deserves the title 'man' in the full sense of this word, just as not every human historical community (Gemeinwesen) can be called 'human society'. Like any other living species, man developed according to Marx not all at once but as the result of a lengthy natural evolution, developing its natural potencies from generation to generation. In the case of man this process is not yet complete. Although no other human group or region is as close to completion as that of industrialized Western Europe, completion is not yet reached even there. If we are what we are this is because we are well along the path from our animal ancestors to our mature descendants, and this fact is reflected in our civilization. However, real perfection will be reached only by overcoming

Some Perceptual Changes During Sensitivity Training

THIS EXPLORATORY study was conducted to determine whether changes occur in students' self perceptions and their perception of trainers during a sensitivity training experience.1 Sensitivity training?a form of human relations training?is designed to help people become more effective in dealing with others, both on an individ ual and on a group basis. The underlying objectives include the development of social sensitivity, i. e., the ability to sense how others think and feel,and of behavioral flexibility, i. e., the ability to act ap propriately on the basis of these understandings. More specific goals are the development of greater self-understanding, insight into interpersonal rela tions, recognition of organizational and cultural variables, and improved communication skills.

The Prediction of Outcome of Boarding Home Treatment from Information Obtained at Intake

such pyramids can be packed into a regular solid by pointing their summits toward one center. If these units are duplicated and superimposed with their tips directed outward, the body expands into a starlike crystal having symmetrical connections between the exterior points and the core, as in the figure below. So elementary forms of human relations (institutions) develop into stable bodies (communities), which are combined in a design of many dimensions (civilization). An individual who enters into these relations absorbs social meaning from them and transmits its significance to others. That is assimilation.