Transcendental Values Research Articles

The Concept of Communication in the Quran; Analysis of Theory and Practice

From the analysis conducted on the basic concept of Islamic communication, it can be concluded that Islamic communication is formulated as a process of exchanging messages based on Islamic teachings with the aim of achieving truth, harmony, and the pleasure of Allah. Its principles include honesty (as-sidq), trustworthiness, justice (al-'adalah), wisdom, and moderation (wasatiyyah). These principles guide every aspect of communication to be oriented towards moral and transcendental values, distinguishing it from secular communication which often focuses on pragmatic or materialistic goals. Dakwah communication aims to convey Islamic teachings wisely, wisely, and compassionately, as exemplified by the prophets. Prophetic communication, which emphasizes prophetic qualities such as shiddiq (honest), amanah (trustworthy), tabligh (delivering), and fathanah (intelligent), has high relevance in the modern world. In this context, da'wah and prophetic communication can be applied through social media, education, and interactive dialogue that prioritizes Islamic ethics, so that it is effective in countering disinformation, resolving conflicts, and strengthening harmonious social relations. The main sources of Islamic communication are the Qur'an, Hadith, and other sources such as ijma (consensus of scholars) and qiyas (legal analogy) are the main foundations of Islamic communication. The Qur'an provides moral guidelines and principles of fair and honest communication. Hadith exemplifies the communication practices of the Prophet Muhammad SAW which are full of wisdom and compassion. The relevance of these sources in modern life lies in their ability to be a guide to communication ethics, both in interpersonal relationships and in the use of communication technology.

Analisis Putusan MK No. 6/PUU-XXII/2024 tentang Uji Materi Undang-Undang Kejaksaan dalam Perspektif Teori Keadilan Wahbah Zuhaili

The Prosecutor's Office plays a vital role in law enforcement as a public prosecutor, contributing to the administration of justice. This study focuses on analyzing the Constitutional Court's Decision Number 6/PUU-XXII/2024 regarding the judicial review of Article 20 of the Prosecutor's Office Law through the lens of Islamic justice principles as proposed by Wahbah Zuhaili. Employing normative legal research methods with a statute and case approach, this study relies on library-based legal materials. The findings reveal two key points: First, the Constitutional Court partially upheld the Applicant's argument, basing its judgment on Article 1 paragraph (3), Article 24 paragraph (1), and Article 27 paragraph (1) of the 1945 Constitution, which address the qualifications for appointing the Attorney General, particularly concerning individuals affiliated with political parties. Second, from the perspective of Wahbah Zuhaili's concept of justice in Islam, the decision deviates from justice rooted in transcendental values derived from the Qur'an and Hadith, as it fails to promote social welfare and collective happiness

A Lindemann–Weierstrass theorem for 𝐸-functions

Abstract 𝐸-functions were introduced by Siegel in 1929 to generalize Diophantine properties of the exponential function. After developments of Siegel’s methods by Shidlovskii, Nesterenko and André, Beukers proved in 2006 an optimal result on the algebraic independence of the values of 𝐸-functions which generalizes the Lindemann–Weierstrass theorem. Since then, it seems that no general result was stated concerning the relations between the values of a single 𝐸-function. We prove that André’s theory of 𝐸-operators and Beuker’s result lead to a Lindemann–Weierstrass theorem for 𝐸-functions in its “linear independence” formulation. As a consequence, we show that all transcendental values at algebraic arguments of an entire hypergeometric function are linearly independent over Q ̄ \overline{\mathbb{Q}} .

Человеческая природа: данность и перспективы развития

The emergence of biotechnologies, aimed not only at improving people’s health but also at improving/transforming the natural abilities of an individual, has made the problem of determining human nature urgent. The discussion of the conditions of necessity and the limits of the transformation of human nature ceases to be the subject of only interdisciplinary scientific research. The degree of influence on human nature, the change/ expansion of the boundaries of life and death lead to the need to turn to both philosophical and theological approaches. The Orthodox tradition asserts that God has endowed man with a perfect nature, which can be returned to by leading a righteous life. Meanwhile, philosophical anthropocentrism, based on the activist position of man, seeks by technical means to form a “god-man,” a cyberman. The significance of comparing theological and scientific approaches lies in the fact that the high level of technological development does not refute the idea of God, but, on the contrary, actualizes the need to appeal to theological views about the purpose of man. The consistent embodiment of the ideals of transformation/construction of human nature leads to ethical dilemmas, the resolution of which is possible with a change in the logic of actions in the process of overcoming the activist position. Activity should be based on transcendent values in order to exclude the occurrence of situations in which perfect means “dictate” goals and form development ideals. The rationale for the position that successful technological development was the basis for the proclamation of the primacy of moral values is presented through the analysis of the binary status of man – “man as a creator and as an artifact.” It is proposed to consider the degree of impact on human nature as a condition for the emergence of stages in the development of humanism: from knowledge of natural laws to the use of natural forces as means to achieve goals and to the production/construction of the “necessary body” of an individual. Consideration of the formation and development of the ideals of humanism allows us to point out that with technological development, reality is first created, and then the corresponding value system is constructed.

Contextualizing Nasr's Sufism In Education In The Modern Era

This article examines Seyyed Hossein Nasr's thoughts on contextualizing Sufism in education in the modern era. Nasr views Sufism as the key to reviving traditional Islamic values that have long been forgotten. Nasr calls for the importance of education, which develops intellectually and cultivates the human soul and personality. This article uses a qualitative approach with a type of literature study, examining Nasr's works and related literature to explore his thoughts on Sufism and education. The data collection technique used is documentation study; primary sources are obtained from Nasr's works, such as books, journal articles, and his writings that discuss Sufism, education, and his thoughts on these topics. Secondary data sources come from other literature relevant to this research. Data analysis was conducted using content analysis and hermeneutic analysis methods. The results show that contextualizing Sufism in education emphasizes the importance of spiritual and ethical values in the educational process. Nasr emphasized the need to instill transcendent values through the Sufi soul to overcome the secularization of knowledge and materialistic views in modern education

Aesthetics Asu Sengi Temple

The Indonesian nation is rich in tradition and history. The historical cultural heritage spread widely from Sabang to Merauke shows that Indonesia is a great nation that has cultural historical roots since ancient times. One of the historical and cultural relics includes temples, sacred buildings which became icons of Indonesian civilization until the 17th century. The temple is an iconic building that is proof of the greatness of the Indonesian nation because it was built with high architectural calculations and technology and has a religious meaning that is rich in transcendental values. The temple is an ancient site in the form of a building that functions as a place of worship for followers of Hinduism and Buddhism. Temples are places of dharma, or burial places for certain kings, for example Kidal Temple, which is identified as the dharma of King Anusapati, while Candi Singosari is identified as the Dharma of Kertanegara as Shiva. However, in the Central Java and Yogyakarta regions, temples usually function as places of worship where Hindus and Buddhists carry out religious rituals. Nowadays, the temple functions more as a historical site that can attract tourists, both local and foreign.

Signatures of neuroinflammation in the hippocampus and amygdala in individuals with religious or spiritual problem

ABSTRACT The term Religious or Spiritual Problem (RSP), as defined in the revised 5th edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-5-TR, 2022), refers to the questioning of faith, transcendent values, or changes in the religious belief system. This condition is often accompanied by marked depression and anxiety. However, it has not been explored whether RSP shares biological features with psychiatric disorders, including neuroinflammation in the amygdala and hippocampus. To elucidate this issue, we investigated 50 individuals with RSP and 50 matched control volunteers. Neuroinflammation was indexed by the diffusion-basis spectral imaging-based restricted fraction (DBSI-RF) measure in magnetic resonance imaging (MRI) scans. Plasma C-reactive protein (CRP) and IL-6 levels were also measured. The results revealed significantly elevated inflammatory measures in the amygdala and hippocampus and increased IL-6 concentrations in RSP. Depressive symptoms predicted the inflammatory measures. IL-6 partially mediated the relationship between depression and inflammation in the amygdala. However, the evidence for this mediation was weak, as revealed by Bayesian statistics. These results indicate that RSP is characterized by putative neuroinflammatory changes in brain structures implicated in emotion regulation, learning, and memory.

Exploring ethical frontiers: Moral dimensions in the tapestry of contemporary Indonesian literature

Literary works have the potential to enhance a reader’s internal reservoir of life values without being dismissive. Contemporary Indonesian literature specifically imparts moral messages to its readers. This study aims to explain the moral dimensions present in this literature, utilizing descriptive qualitative methods. Purposive sampling was employed for data collection, covering words, sentences, and discourse representing morals from contemporary Indonesian literary works. This research relies on a literature study for data collection, employing the dialectical method for analysis by oscillating between literary texts and social reality. The findings reveal diverse moral dimensions within contemporary Indonesian literature, each contributing significantly to enriching the reader’s inner repertoire. These moral dimensions include (1) transcendental: aligning oneself to God, (2) struggle against evil (jihad fii sabiilillah), (3) nationalism, (4) getting closer to God (transcendental value), (5) gender equality as respect for women, (6) upholding the dignity of women, (7) remembering God (dhikr), (8) low morale leading to corruption, (9) upholding religion above worldliness, and (10) religious idea: life is a pseudo-game. The study’s implications suggest that contemporary Indonesian literature serves as a significant source for fostering moral values, contributing to readers’ inner development by highlighting themes such as spirituality, societal responsibility, and ethical conduct. This insight can inform educational and cultural initiatives to promote moral awareness and consciousness.

The Crisis of Transcendent Values: Higher Education at a Crossroads

ABSTRACT The faith in progress that propelled the West for over four centuries is in decline due to its own success. The emergence of capitalism with its novel market imperatives has created both the poverty that causes political crises and the material growth that has destabilized the Earth’s climate. There is a growing sense that we are dominated by the technologies and social organizations that we hoped would liberate us. Individualism and secularity have left people feeling isolated and without a sense of higher purpose, leading some to reject Enlightenment values in favor of traditionalisms and even neofascism. In universities, faculty struggle to prove their utility and relevance, because they cannot guarantee their graduates a decent living in a world of automation and globalized production. As a result of these trends, the West’s ability to produce responsible citizens is in question. Our students are largely inured to appeals to transcendent values because they are urged to be “practical.” Faculty are no longer encouraged to care about the character-building nature of a liberal education. United States universities are in danger of not having an independent voice, as those departments that can consistently get major external funding seek commercial applications for the products of their research. In the United States, ideologically based harassment and censorship of unpopular ideas takes place regularly and is a major deterrent to pursuing a career in higher education. Given these challenges, can intellectuals still make a difference in universities? Many have taken to social media and other ways of getting their ideas around the increasingly steep paywalls of academic publications and the de facto censorship in their institutions. Some of the most vibrant exchanges of ideas are now happening in other places, largely online. These venues draw in people who are trying their best to learn something they are unlikely to learn at universities. But are such alternatives truly sustainable or good enough? Higher education is at a crossroads in which even this “retreat and regroup” strategy is highly problematic.

The Formulation of an Islamic Education System

This research is motivated by several reasons, including: Firstly, at this time, there are philosophical foundation errors applied by educational institutions, namely that education in Indonesia is generally influenced by a Western paradigm that tends to be secular. Secondly, it is time for the Muslim community to apply educational principles based on Islamic teachings derived from the Quran and the Sunnah. As for the writing method, this study uses a normative philosophical descriptive analytical method that is adjusted to literary sources. The research results indicate that Islamic education is based on the concept of tawhid, which is an effort to effectively apply the values of Islam that can bring about a transformation of values and knowledge in its entirety to individuals, society, and the world in general, in accordance with transcendent values.

Life as debt, or debt to life? Water, finance and infrastructure

This paper explores the forms of debt that come into play as public water utilities are privatized and financialized. On the one hand, the financialization of water utilities sets in motion a politics of frantic municipal debt repayment. As infrastructures become financial assets, they also become vehicles for future financial returns. On the other hand, the financialization of water infrastructures often provokes a very different calculus of debt, articulated by people mobilized into protecting ‘their water’ from privatization – that of the human debt to water as life. Based on research conducted in Europe, particularly Italy, I show how water movements insist on a very different kind of value – an incalculable, that is to say transcendent value that derives from life’s indebtedness to water. I argue that water movements’ insistence on the human debt to water as life opens up powerful pathways for a critique of capitalism’s extraction of value from life, and of the financialization of value as such.

Social Values in Economic Environmental Valuation: A Conceptual Framework

Economic environmental valuation remains a much debated and contested issue. Concerns have been voiced that it is unable to capture the manifold immaterial values of ecosystems due to conceptual and methodological issues. Thus, additional value categories (social values) as well as novel valuation approaches like deliberative (monetary) valuation are areas of growing interest, yet the theoretical foundations are rather weak. Against this background, this article aims to develop a consistent conceptual framework for making sense of social values in economic environmental valuation. Based on a holistic view of society and individuals, the role of institutions, the social environment, culture and transcendental values is emphasised. To synthesise diverging concepts of value into an economic concept and to account for the multidimensionality of social values, the framework consists of three spheres: social, natural and contextual. The novel framework demonstrates that social values may be integrated into a preference-based utility framework when denoting a holistic understanding of social preferences and human embeddedness in nature and society.

Social and Cultural Interpretation of the Maleman Tradition in the Sasak Community of Lombok

Traditions in society is not only the product of the cultural heritage of a particular community that has been preserved for generations, but also of an interpretation of the transcendental values of teachings derived from the holy text of the Quran. It may also be the result of a marriage between religious understanding and the tradition of its adherents or the relationship between religion and local traditions. In this regard, this study aimed to unveil and analyze the cultural realities within the ‘Maleman’ tradition of the Sasak community as a product of interpreting the Quranic text regarding the night of ‘lailatul qadar’, which was the focal point of this study. Anchored in a phenomenological qualitative approach and an interactive analysis model from in-depth interviews and participant observations, symbolic meanings and religiosity values were discovered within the ‘Maleman’ tradition. It was the result of the Sasaknese community’s interpretation within their cultural landscape that has been preserved to this day. Additional findings indicated that the ritual of lighting the ‘dile Jojor’, a traditional torch made from the castor seeds, on the odd nights of the 21st, 23rd, 25th, 27th, and 29th of Ramadan was intended to welcome ‘laelatul qadar’, which the Sasak community of Lombok believed to be a night that must be ‘pursued’ (QS. al-Qadr [97]): 1-5 and guided by (QS. al-Taghabun [64]): 8. Similarly, the selection of raw materials for ‘Dile Jojor’ from the fruit of the ‘Jarak’ (Castor) tree, symbolically analogized from the term ‘syajarah mubarakah zaituna’ (QS. al-Nur [24]): 35. Both have a common element, namely they contain oil that can produce light.”

Mystical Implicature of Javanese Mantras: From Lingual to Transcendental?

Up to this point, no research has been conducted on the mysticism found in the mantra of Kidung Rumeksa ing Wengi (referred to as KRW). This study focuses primarily on Javanese Mysticism, employing qualitative research methods as guidelines. The primary data utilized in this study is the spell text, while hermeneutic techniques are employed for analysis. The findings reveal that KRW, through the symbolism of its mantra language, embodies the implicit aspects of Islamic Mysticism within Javanese philosophy. The structure of KRW demonstrates influences from Javanese poetry, specifically tembang macapat, while mystical symbolism draws upon the analogy of birds. The essence of mysticism pertains to sufiyah inclinations such as desire, anger, mutmainah, and lawwamah. The most profound aspect of controlling desire revolves around the perspective on the life of the Kiblat Papat Lima Pancer. The content of KRW holds relevance as it serves as an Islamic religious mantra for conversion. A subtle strategy that combines language symbolism and cultural convention is deemed more acceptable than proselytizing through violence. A significant implication of this research is that mantra literature stands as an essential medium for embracing transcendental values. KRW is an inclusive and collaborative platform that unites linguistics, mysticism, sociology, culture, and philosophy, all converging toward the enhancement of theological studies.

Integrating Buddhist Principles Into Management Control Systems: A Cattari Ariya Saccani Approach

An organization or business entity has multiple goals, including providing happiness to stakeholders, fostering harmony with the surrounding environment and nature, and instilling universal, transcendental values in each member. The role of each individual in an organization or business entity is crucial as they are the source of human power. Therefore, self-control is an important aspect that must be addressed. According to various studies, organizations or business entities that incorporate spirituality in their activities have proven to be sustainable and successful. The Management Control System (MCS) can play a role in achieving this. This study adopts a qualitative, exploratory research approach to gain a deeper understanding of the essence of the MCS based on the Cattari Ariya Saccani approach. which is not well known to the public and could lead to the creation of a new conceptual model. Cattari Ariya Saccani is a Buddhist teaching that integrates self-control with noble values and spiritual dimensions, different from the general MCS, making it suitable for exploring its unique essence. This study aims to contribute to existing theory by providing insights into the Cattari Ariya Saccani approach to MCS, which balances material, rational, and formal aspects of MCS with spiritual and ethical considerations. This research contributes to the literature by advancing the understanding of integrating religious principles into the business and management context. The practical implications suggest that organizations could consider adopting Buddhist principles through the Cattari Ariya Saccani approach as a means to enhance wisdom and ethical decision-making, as well as to promote sustainability in their operations.

A therapeutic intervention for an ailing medical education: The values prism model as proof of concept

Purpose To articulate proof of concept in relation to a complex pedagogical values intervention for a range of medical education’s historically accumulated symptoms. Methods Using a discursive approach, symptoms that hinder development of medical education are set out. Such symptoms rest with the instrumentality of current pedagogical approaches, supressing potential. A ‘cure’ is articulated – that the dominant values complex of instrumentalism is raised in quality through embracing ethical, aesthetic, political, and transcendental (meaning) values. Key to this is the use of language in clinical encounters, where the productive metaphor count is repressed in instrumental-technical approaches but multiplied in embracing other values and qualities. This ‘Values Prism’ model shows instrumentalism passing through an expansive educational prism to create expansion in types and qualities. Results and conclusions Proof of concept is achieved. The Values Prism model can be adapted for any undergraduate medicine curriculum as a process model – a set of values that permeate the curriculum beyond the dominant instrumental. The enhanced and expanded curriculum acts in a translational capacity.

The Role of Contextual Values in the Formation of Ecological Behaviours

It is commonly understood that over-arching transcendental values (TVs) play a major role in directly influencing individual and group behaviours, including those relating to the environment. This paper challenges this approach, by arguing that there is good evidence to indicate that personal contexts – rather than TVs – inform many decisions that individuals need to make. As such, the paper argues that individuals use their TVs as a guide to forming contextual values, in a way that TVs only influence daily behaviours indirectly. In order to review the potential utility of these arguments, we offer a secondary analysis of the International Social Survey Programme. The results indicate that contexts can influence behaviours independently of the set of (transcendental) values that people may hold.

Prosocial behaviour axioms and values: Influence of gender and volunteering

To promote prosocial behaviour, in the present study, we observed the human values that may predict it within the realms of the transcendental views of life, society’s shared culture and the world of personal and interpersonal affections. To do this, we started with two hypotheses: (1) prosocial behaviour differs according to gender and participation in volunteering; and (2) the variables of transcendental values, cultural development, affective development, gender and participation in volunteering predict prosocial behaviour.To do so, we conducted a quantitative study based on the cross-sectional, social analytical-empirical research method. We used a validated instrument with a large sample of 1,712 individuals living in the multicultural context of the Spanish city of Melilla, located in North Africa and one of only two land borders between Europe and Morocco. Values that could promote prosocial behaviour were grouped into four dimensions to locate relevant factors that helped identify which values are linked to specific actions, both formal and informal, through an inferential analysis focusing on regression and multivariate analysis of variance.Our findings highlighted the linkage of the transcendent dimension of the individual in relation to his or her level of prosocial behaviour and the role of women as socialising agents.

Żołnierska służba z Bogiem w obronie Ojczyzny

Thinking about military service identifies this concept with service to values (as well as to other people) and what is considered particularly valuable, important for a soldier, for the nation, for the Homeland. Here we have in mind those values that determine the essence and meaning of the soldier's service, and which are, in a way, the axiological compass of his actions. Firstly, these are words-values placed on military banners (God - Honor - Homeland), and secondly - the rota of the military oath sworn by soldiers (in the presence of the banner), as a set of social, moral and transcendental values. The considerations in this study will refer to transcendental values and thinking about military service in terms of the concept of "service to God". Therefore, the problem of the presence of God in the military service of the Republic of Poland as our homeland will be analyzed. In particular, it is about the reference to God, i.e. the words "so help me God" uttered by soldiers during the military oath on the military banner, on which (next to Homeland and Honor) there is the word God. Therefore, service and sacrifice for the Homeland, but with the support of Providence - in a word, service to the Homeland and God, for the glory of the Republic of Poland and God. Also with the spiritual support of chaplains and the entire military chaplaincy. Key words: God, honor, homeland, soldiers, military service, military chaplaincy.

Концепция человека и его духовности в современных нейронаучных исследованиях: философский анализ

The article is devoted to a critical review of a qualitatively new project of human understanding, which has been developed in modern scientific interdisciplinary research. The latter refers to neuroscience research that affects not only neurophysiology, but also claims to revolutionize the philosophical understanding of human nature and spirituality. This revolution concerns, first of all, the interpretation of spirituality as a special subjective reality, as well as the solution of the so-called "hard mind problem" ("complex problem of consciousness"). The author turns to the analysis of the concept of spirituality, which is interpreted in the context of neuroscientific research on subjective reality. Spirituality in these studies is identified with subjective reality. In the neurosciences, spirituality as a sphere of human existence, aimed at transcendental values, is replaced by subjective reality, which ultimately comes down to the activity of brain neurons. The author gives a critical assessment of this interpretation of spirituality. A special place in understanding the subjective reality of neuroscience is assigned to the problem of consciousness. The author analyzes the solution of the "complex problem of consciousness" from the standpoint of modern neuroscience. In this regard, special attention is paid to the concept of neuropsychoanalysis by Mark Solms. The author considers the concept of Marx Solms as one of the many reductionist projects that exist in modern science, reducing human nature to biological and neurophysiological processes occurring in the brain. The author points out that such reductionism leads not only to a rethinking of human nature, but also to a new vector in the development of modern philosophical anthropology – as a secondary doctrine of man that complements neuroscience.