Goal Of Human Life Research Articles

Makna ‘Tafakhur’ dan ‘Takatsur’ dalam Al Qur’an dan Relevansinya dengan Gaya Hidup Hedonisme (Analisis Penafsiran Buya Hamka dan Quraish Shihab terhadap Q.S. Al Hadid Ayat 20 dalam Tafsir Al Azhar dan Al Misbah)

With the times and technology continuing to develop, almost all areas of life are experiencing changes. Enjoying all pleasures is the goal of human life in this world. Hedonism does not only appear among students or students, but appears to be widespread in various circles of society. Most hedonistic behavior starts with rich people who always care about their appearance and enjoy life to the fullest by socializing, eating, traveling and having fun with like-minded people, which eventually spreads to various groups of society who lack living conditions. So for this discussion the author is interested in the discussion of hedonism. The focus of this research problem is describing hedonism as explained in Q.S Al-Hadid verse 20 in Tafsir Al-Azhar and Al-Misbah and focuses on the comparison (comparison: Similarities and differences) between Tafsir Al-Azhar and Al-Misbah in interpreting verse 20 of Q.S Al-Hadid. To develop deeper research, qualitative research is used with the approach used, namely the library approach or what is commonly known as library research. Collect research materials using documentary techniques, comparative analysis methods in processing materials and conclusions at the end of writing. The results of this research are the meaning of Tafkhur, Takatsur, and life. Tafakhur, Takatsur, and Hedenism in Surah Al-Hadid verse 20, the perspective of Tafsir Al-Azhar and Tafsir Al-Misbah includes being careless about the brilliance of worldly life. A comparison of the similarities between the two interpretations is in the explanation of the meaning of Tafakhur, Takatsur, and the life of hedonism. Meanwhile, in interpreting hedonism, the two commentators have differences in that Quraish Shihab's discussion of the verse about hedonism is more extensive and is also correlated with other verses. Meanwhile, Buya Hamka only focuses on understanding the nature of the world and worldly matters.

ANALYSIS OF THE EXISTENCE OF THE ACCOUNTING PROFESSION IN THE ERA OF SOCIETY 5.0 WITH THE NAIVE BAYES METHOD

Society 5.0 has opened a new phenomenon that allows humans to use modern-based science (Artificial Intelligence) for human needs with the goal of human life more easily. This phenomenon opens up various new possibilities and risks simultaneously. These changes have had a significant impact on the development of the accounting profession, resulting in fewer human resources needed in business, including accounting staff. This research aims to 1) Apply sentiment analysis to the existence of the accounting profession in the era of society 5.0. 2) Application of the naive Bayes method to classify sentiment analysis for the existence of the accounting profession in the era of society 5.0. 3) Testing the naive Bayes algorithm in sentiment analysis for the existence of the accounting profession in the era of society 5.0. This research design uses quantitative research, analysis of student sentiment on the existence of the accounting profession was carried out using data from 432 student opinions from several campuses in the East Java region. Test data using the Naïve Bayes algorithm with Term-Frequency Inverse Document Frequency feature selection and the Lexicon method. The results of this research are divided into five parts consisting of the first part 424 students' opinions on the level of accuracy (78%), the second part 427 students' opinions on the level of accuracy (62%), the third part 429 students' opinions on the level of accuracy (47%), the fourth part 425 students' opinions level of accuracy (56%), fifth part 429 student opinions level of accuracy (52%). It was found that the number of positive sentiments was more dominant than negative or neutral sentiments

The Self Purification Through Dhikr in the Perspective of Imam Al-Ghazali

Happiness is the goal of human life throughout the world. All teachings in religion are meant to bring about a happy life. However, mental disorders have now reached 13% associated with suicide with 800,000 suicide deaths worldwide. The human soul has an important role in the success of a person to achieve his goals. According to Imam Al-Ghazali, a person will gain success in his life with a healthy and calm soul, and purify himself through remembrance of Allah SWT. This research uses descriptive and analytical methods. The aims of self-purification are (1). Taṭahhur, which is an effort to cleanse the soul of all the bad things that have been done in the past. (2). Takhallaq is an effort to adorn oneself with praiseworthy morals. While (3). Taḥaqquq is an effort to realise noble positions. The virtues of dhikr according to Imaam Al-Ghazali by doing one of them. Can get forgiveness, anticipate forgetfulness and negligence and reassure the soul. By doing dhikr through self purification, it is a means to get closer to Allah and have a sense of attachment to Allah SWT.

Pandita Dalam Teks Lontar Tutur Gong Besi

The institutionalization of Hindu religious teachings, especially the Siwaistic understanding, is inextricably linked to the duty of the clergy,who in this case are certainly more dominated by Pandita/Sulinggih. Pandita means learned, scholar, teacher, teacher, especially one who studies and is an expert in the spiritual field; wise men, saints, brahmanas, wiku, rsi, priests. Descriptive qualitative method used in this study. The purpose of this research is to ascertain the teachings of the priesthood contained in the lontar text of Gong Besi. The lontar text of Tutur Gong Besi states that a Pandita is said to be perfect if he knows the nature of life as a human being, is able to distinguish worldly things (sakala) which causes attachment to maya. Additionally to understanding the true things that are actually the goal of human life (things related to abstraction). Thus, a Pandita must always purify himself and master religious teachings so that he can appropriately do his tasks as a guide for the people.

Swami Vivekanandas vision and Indian education system

Education plays an important role in the development of nation and life of every person, especially in globalized competitive environment as we know it today. India is a country with varied and rich cultural heritage. Numerous great educationists came with their individual ideas and philosophy of education to place education system in a perfect frame in the 19th century. Among all, Swami Vivekananda (12th January, 1863 - 4th July, 1902) was the most influential and renowned personality, educationist, and reformer of India with his ideas and philosophy of education. His thoughts and teaching ideas still influences our education and all aspects of life. Swami ji believed in the philosophy of Vedanta, which believes that the goal of human life is to achieve

MAKNA TRANSFORMASI DIRI MENURUT AMSAL 1:7 DAN YOHANES 3:3-8 SERTA RELEVANSI DALAM KONSEP SELAMET - ORANG JAWA

In this study, the author focuses on the meaning of Proverbs 1:7 and John 3:3-8 to find the Christian concept of transformation. This research is comparative research with a semantic analysis approach. This study concludes that Proverbs 1:7 about the fear of God and knowledge and John 3:3-8 about being born again in water and the Spirit contain meaning about the concept of transformation in Christianity. The effort of self-transformation or self-renewal is the fruit of a mature believer willing to respond to God's grace of love and unity. This gift of renewal is the gift of being a new human being, returning to being a child of God so that he is ready to become a messenger of God. The author finds that these meanings and concepts are relevant (harmonious and mutually enriching understanding) to Javanese beliefs about the concept of salvation as the goal of human life. The Christian transformation has a distinctive manifestation in Javanese culture through the culture of spiritual practice and sapa ingsun. This mysticism culture becomes richer when it is understood as a contemplation, living in the presence of God in daily activities. The fruit of this way of life is manunggaling kawula lan Gusti, in which God wants people who live in His Spirit to reunite with Him - the source of life.

The Idea of Khalq al-Insān as the Goal of Human Life and Its Relevance to Islamic Education

The purpose of this research is to describe how Islamic education should achieve its goals in accordance with the concept of human creation as the subject and object of education. This study was conducted by a researcher using a literature review method, which involved reviewing a number of journal articles, books, research reports, and other credible literature. The study's findings indicate that the manifestation of the purpose of human life is essentially twofold: to be a servant of God, which is the actualization of God's mandate, and to become khalifāh in the world. Islamic education actualizes the two manifestations of the purpose of human life so that humans can realize their spiritual and bodily potential, and thus Islamic education plays an important role in the formation of a perfect human being in accordance with the concept of creation (khalq al-insān).

Ethical philosophy of Abu Nasr al-Farabi

The article deals with the ethical philosophy of Abu Nasr al-Farabi. The difference between al-Farabi and other thinkers, not only in the creation of his own ethical system, but also he was one of the gifted individuals who implemented these lofty ideas (a perfect philosopher, an exemplary leader, morality, ethics, morality) in his personal life. According to the scientist, beauty is the harmony of a person’s spiritual and physical beauty. The ruler is the leader of a person with ethical and aesthetic beauty. It is received by kind, caring and happy citizens. If they form a people, then it is a virtuous city. The author claims that al-Farabi used the terms “philosopher”, “first leader”, “ruler”, “legislator” and “imam” in the same sense. According to al-Farabi, each of these persons meet the requirements of ethics. To reveal the topic, the researcher analyzes the assertion of the scientist in the ethical system that “a person needs a teacher who leads to happiness.” The goal of human life is to achieve the highest happiness. The person shows the way and explains what happiness is – a mentor. The article uses “Civil policy”, “On the achievement of happiness”, “On the views of the inhabitants of a virtuous city” and other works of al-Farabi in Arabic. Key words: Al-Farabi, Ibn Sina, Al-Ghazali, ethics, morality, philosophy, perfect man, civil society, virtuous city, leader, teacher, moral values.

PROBLEMATIKA PESERTA ANAK DIDIK DAN MASYARAKAT DESA WINONG

Islamic religious education does not only exist in a formal educational institution but is also a problem for all elements of society, including families. Problems and challenges that exist in Islamic Religious Education both in learning and its application are multidimensional. You have to face it and find a way out. The purpose of this study is to try to present an overview of the problems and offer solutions in learning Islamic religious education, especially those that exist and occur in Winong Village. In this study the author seeks to discuss the problems of Islamic Religious Education in terms of the scope of education, namely the community, in this case the community in Winong Village. Qualitative research methods with primary and secondary data collection. Data collection is based on information from informants, both written and verbal, researchers collect data by means of observation, in-depth interviews and documentation. Data analysis was carried out during data mining in the field and after data was collected. And secondary sources with a library approach. The results of the research found problems that became a challenge in Islamic Religious Education both as a scientific discipline, educational institution and as a way of life in the life of every human being as a religious being. It is then that Islamic education has the aim of forming a Muslim personality, namely a personality whose all aspects are based on Islamic teachings. If you look at the goals of Islamic Religious Education, it is in line with the goals of human life itself

Happiness or Eudaimonia? A Critical Review on the Book “ The Politics of Happiness: What Government Can Learn from the New Research on Well-Being”

Throughout different civilizations and cultures, political philosophers have contemplated on the meaning of “happiness” as the goal of human life, and so, their contemplation has extended to the normative and policy-making domain of the ideal political state. However, while classically philosophers tended to understand the term as a quality for the good life, in the modern era the quantitative explanation of the subject prevailed and the goal alternated into human satisfaction through capital accumulation and economic growth. Nevertheless, modern social abnormalities, such as Opium, depression, and tremendous family break-ups led the socio-political intellectuals to explore alternatives that might help to find real, sustainable satisfaction in human social life. Among others, Derek Bok’s “Politics of Happiness” is an exploration for such alternative which is based on Buhtan’s national policy towards substitution of “happiness” for “economic growth” and attempts to indicate different elements and aspects of such transformation in social policies in western states, namely the United States.

Freedom, Happiness, and the Communion of Life

The first part of this paper discusses the question of freedom and happiness through the prism of Dostoyevsky's Story of the Grand Inquisitor and Evgenyi Zamyatin's dystopia We. It argues that the goal of human life is not happiness but freedom, and that materialistic utilitarianism and rationalism do not oppose totalitarianism. The second part of the paper shows, through the philosophy of Nikolai Berdyaev, that freedom is both personalistic and communitarian and that death and separation in our lives cannot destroy life and the meaning of life. According to Berdyaev's eschatological vision, there is no individual salvation; life is eternal and essentially communal. The argument of this paper could be described as theologia crucis.

Freedom, Happiness, and the Communion of Life

The first part of this paper discusses the question of freedom and happiness through the prism of Dostoyevsky's Story of the Grand Inquisitor and Evgenyi Zamyatin's dystopia We. It argues that the goal of human life is not happiness but freedom, and that materialistic utilitarianism and rationalism do not oppose totalitarianism. The second part of the paper shows, through the philosophy of Nikolai Berdyaev, that freedom is both personalistic and communitarian and that death and separation in our lives cannot destroy life and the meaning of life. According to Berdyaev's eschatological vision, there is no individual salvation; life is eternal and essentially communal. The argument of this paper could be described as theologia crucis.

Buddhist Values for Creating Mindful Markets

The ultimate goal of Buddhist life is to reach enlightenment and put an end to suffering. From this perspective, the goal of human life can be defined as inner development – that is, ethical and spiritual growth that requires only a minimum level of material comfort (food, clothes, shelter, education, and medicine). This paper introduces principles and guidelines for individual behavior and business organizations derived from the Buddhist worldview. The paper argues that the realization of Buddhist values is needed for creating mindful markets in which mindful consumption and mindful entrepreneurship are mutually reinforcing. Mindful consumption can be defined as conscious consumption that is (i) wise (it supports the genuine well-being of individuals), (ii) non- violent (does not involve hurting other sentient beings), and (iii) compassionate (it helps others to satisfy their needs). Mindful entrepreneurship involves the application of Buddhist values and virtues in business activities, including production and trade.

Evolution of Human Nature As Consumer

Evolution of Human Nature As Consumer

Indian Worldview and its Implications for Management Scholarship and Practices

Worldview is the philosophical outlook that a person, knowingly or not, utilizes to organize his or her belief system and activities. A worldview comprises of culturally organized and inter-related macro thoughts that organize much of the body of symbolic creations and ethnophilosophy among many other epistemic and ontological stances. This article is aimed at deciphering the Indian worldview by elaborating the nature of human self, goals of human life and the role of work in the human life subscribed in the Indian traditional wisdom and their theoretical implications on management in general and Management-Spirituality and Religion (MSR) in particular. Indian worldview is replete with spiritual wisdom and the insights about how to bring spirituality or Adhyatma into the practice in day to day affairs of individual or collective life. Hence, MSR is the natural home division for this submission.

ЕТИКА СПІВ-БУТТЄВОСТІ: УНІВЕРСАЛІЇ І МЕХАНІЗМИ БУТТЯ-РАЗОМ

The article focuses on the ontological aspects of the being ethics. Ethical knowledge as the fundamental mechanism for the reproduction of human being-together is implemented in universals such as values, norms, and customs. These structural elements of ethics, therefore, are responsible for the reproduction and translation of the coherence mechanisms of human co-existence both at the individual and social levels.It has been revealed that among all ethical universals, each element is focused on its functional predetermination. However, it is values that play a special role in the formation of human co-existence and the realization of the spiritual potential of the individual as well. In its historical perspective, the problem of values is formulated in the framework of the ancient tradition as the “philosophy of values” (axiology). A “philosophy of values” or ethics arises as a doctrine of good manners, that is, mechanisms and methods of forming a harmonious social personality and harmonious social relations.Socrates, like Plato, equates value with good. Good, in turn, is correlated by philosophers with the knowledge that forms our virtues. Therefore, the main thing for a person, according to most ancient philosophers, is the spiritual state of a person, his virtues, which are the essence of the human happiness condition. In this regard, the good cannot be defined as pleasure, because there are bad pleasures. One cannot call good that only benefits, because the same can harm another person. Good is what improves the inner nature of human.The sacred nature of value, its relation to transcendental being indicates that this phenomenon is a carrier of meanings. Meanings, essence, truth is that which fills, directs and organizes human being-together. Therefore, on the one hand, the ontological purpose of value is to fill a person with meanings, and thus, on the other hand, to form his involvement in co-existence, the common good. This task of values reflects their nature, in which these ethical universals (values-benefits, values-goals, self-worth), on the one hand, reveal the nature of the ontology of being (and this is its difference from non-existence), and on the other, reflect the existential potential of a person. It is about spiritual values.The mystery of this ethical element is that the nature of spiritual values, their assimilation and development exclude any manifestation of consumerism, appropriation, selfishness. Good cannot be only for me, cannot be personal, useful, cannot be relative. Good cannot be manipulated, cannot be used. Therefore, reflecting the essence, meaning, goals of human life, spiritual values cannot be a means of evaluation, that is, an instrument for achieving lofty goals. Value and appreciation is a binary opposition that reflects the pole aspects of life and existence. Otherwise, it is no longer a question of good, but of its simulations, which lead to the predominance and prosperity of evil - their own mercantile interests, goals, selfish aspirations, and hence the suffering of others.Spiritual values need internalization of their experience. Therefore, the way to reach the values-goals can only be an intuitive immersion (in meaning, essence), unity and involvement in this experience. As a result, there is a feeling of inner fullness, realization, happiness. So, it is in this immersion, acceptance, completeness, that our personal experience of harmonious being is laid, together, an order is formed that determines the contribution of each of us in realizing the value of the common good, being We. Thus, reflecting the meaning, goals of human existence, spiritual values cannot be means of human life, creativity, realization, that is, an assessment tool. Their metaphysical purpose requires going beyond pragmatic perception, liberation from the consumer desire to colonize the world around me.

Concept of vayu in ayurved and yogshastra – a comparative study

Introduction and Background: Yogashastra and Ayurveda are two ancient Indian sciences that have evolved separately over millennia. Many masters have contributed to the growth and development of these sciences and they have produced seminal literature and body of knowledge in both these streams. The goals and objectives of these two sciences differ from each other and accordingly their approaches too differ from each other.
 Both in Yogashastra and Ayurveda, the concept of Vayu has very important place. Current effort is undertaken from the viewpoint to unravel the complementary and contradictory aspects and explore the possibility of combining the concepts so as to evolve the holistic approach.
 Aim: To compare the concept of Vayu as described in Yogashastra and in Ayurveda.
 Discussion and Results: Yogashstra the concept of Vayus is aimed solely at attaining mastery over the bodily Vayus by following Yogic disciplines to attain Moksha or final emancipation of the soul from the unending cycle of birth and death. This puts the Yogic discussion of Vayus in the realm of highest spiritual practices with the ultimate conceivable goal of human life that can be taught only by the accomplished masters and eligible seekers who fulfil the strictest eligibility criteria stipulated by Yogic discipline.
 On the other hand in Ayurveda the concept of Vayus is from the perspective of knowing physiology and causes of various diseases and their treatment by means of various therapies and medicines. All these things are essentially corporeal in nature and do have worldly goals to achieve.

Man in the Face of Passing and the Transitory Nature of the Moment in Marcus Aurelius’ Meditations

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 56 (2008), issue 3.
 In his Meditations, the Stoic emperor Marcus Aurelius very often resorts to the motif of passing and transitory nature of human life. On the one hand, this permanent and pessimistic motif may be interpreted as a certain kind of spiritual exercise, practised not only by Stoics. On the other hand, we cannot exclude that this is a manifestation of the author’s personal views and experiences. Marcus often touched upon the topic of death, a fact that was not necessarily an expression of his fear of what was inevitable since, according to the Stoic doctrine, death belongs to the immutable order of the world and is congruous with nature, hence it is completely ac­ceptable. Marcus Aurelius is rather afraid of the transitory nature of the moment that we are given. He stresses that life “is passing away” each day and, at the same time, he is tormented with the lack of time that must be filled with good and respectable behaviour, with life in conformity with reason, or the deity. Marcus Aurelius is not frightened by death itself, but by the possibility to lose control over one’s life, loss of consciousness, and the ability to reflect (in case of an illness or old age). He also firmly stresses the importance of favours that we may and should render to others, which besides properly forming one’s soul, are the goal of human life.

Nilai Hidup Rukun Pondasi Kebhinekaan Dalam Mengantasipasi Radikalisme


 The Importance of Tat Twam Asi Values ​​upholds humanistic values ​​with a strong religious spirit and sense, a sense of universal brotherhood that is not limited by religion, science and behavior which is limited by awidhya or darkness of mind, words and deeds. Explaining, hurting other people is essentially hurting themselves. Actually living in harmony indicates respect for others in essence of respecting oneself, and vice versa against others in essence against one's own self, in other words Tat Twam Asi is upholding the human values ​​that have been created by Ida Sang Hyang Widhi / God Almighty One as a necessity and need for the realization of a peaceful, harmonious and anhamham harmony as a tangible manifestation of a pluralistic state. What's more we see the teachings of ahimsa karma which are universal Vedic teachings, the value of ahimsa is popularized by Gandhi, who strongly emphasizes, must not kill, hurt, slander, envy, and pitting sheep of various lies as rhetoric wrapped in religious teachings, in fact it is not justified by the teachings of Hinduism. Because, in essence, it hurts life in this universe, its thighs actually hurt themselves. Because Hinduism places great importance on universal truths, everything that exists has the same rights and obligations and cannot be bound by others in any form or way. If the values ​​of harmony, religious norms in the archipelago are tainted, morality is degraded, then destruction, evil will be rampant. Sadistic murders occur everywhere, raping, drug networks, coronations as if they are difficult to eradicate and terrorism networks that are enemies of the world and humanity have not been able to be overcome to the maximum. Sophisticated communication networks often inconvenience humanity. This goes back to the true human identity, by grounding religious teachings, understood to be lived and practiced in the life of the nation and state, religious teachings are not solely in the air, but religious values ​​are able to interpret this life in accordance with the goals of human life namely Catur Marga Yoga. Then life will be wise gem rifah tablets jinawi.

Redefining Dharma in a Time of Transition: Ānṛśaṃsya in the Mahābhārata as an Alternative End of Human Life

Classical Indian thought has often stated that human life has four ends: dharma (social righteousness), artha (material profit), kāma (sensual pleasure) and mokṣa (spiritual liberation). The historical tradition called itihāsa claims itself as a comprehensive commentary on these four. The principal itihāsa text available to us, the Mahābhārata, boasts of containing everything that exists on these. However, the ultimate goal of human life in the Mahābhārata is predominantly dharma. But, the dharma the Mahābhārata speaks of is not necessarily what dharma came to represent in classical Brahmanical orthodoxy: a combination of the institutions of varṇa and āśrama Rather, in the narrative sections of the Mahābhārata, which possibly originated in the context of the Later Vedic Kuru kingdom of c. 1000–800 BCE, there is often a questioning of the traditional hereditary varṇadharma. Through the character of Yudhiṣṭhira, the Mahābhārata unfolds an alternative understanding of dharma, known as ānṛśaṁsya (non-cruelty). Scholars have often considered it as an alternative to the heterodox notion of ahiṁsā (non-violence). This paper shows the gradual evolution of the ideal to show that its fundamental opposition is not with the heterodox ahiṁsā, but with the orthodox varṇadharma, particularly kṣātradharma, the martial heroism expected of the kṣatriya.