Unity Of Mankind Research Articles

PEMIKIRAN PENDIDIKAN ISLAM ETIKA GLOBAL, ETIKA SOSIAL DAN PERSAUDARAAN UMMAT MANUSIA

This article aims to examine and analyze the Islamic view of Muslim brotherhood which in certain phenomena causes differences and divisions. The focus of the problem is the frequent emergence of new currents that claim to be Muslims, causing friction in conflict in society. This research was conducted through Library Research through documentation studies and literature reviews online or offline. The results showed that the authors found There is an Islamic contribution to the above phenomenon that Islam teaches the importance of building a just, empathetic, and relatable society at both the local and global levels. These concepts became the foundation for the formation of global ethics, social ethics, and the unity of mankind in the view of Islam

Препятствия на пути экологического образования: философский анализ

Ecologization of public consciousness seems to be a necessary condition for solving the global environmental problem. The main theoretical difficulties facing environmental education in the modern world are considered. It is shown that the presence in the curriculum of some scientifically unfounded philosophical ideas can reduce the theoretical validity of environmental education. Humanity inevitably faces a problem: increasing its well-being, it worsens the quality of the natural environment. Therefore, calls to abandon the idea of scientific and technological progress for the sake of preserving nature actually mean a call for marginalization or economic backwardness. In addition, the goal of environmental protection is often formulated incorrectly i.e. as an ecological balance, but post-non-classical science, exploring self-developing systems, has shown that their development occurs through crises. Thus, philosophy is obliged to conduct a theoretical analysis of the ideas proposed by the defenders of nature. As an example, the possibility of using the idea of the noosphere by V.I. Vernadsky for environmental education is analyzed. It is shown that V.I. Vernadsky saw the unity of mankind as a necessary condition for the noospheric transition, but today humanity is divided. Therefore the idea of the noosphere does not look promising for the tasks of environmental education.

LITERARY WORK IN THE SYSTEM OF CULTURE

The article considers a literary work in the context of the problem of preservation and development of cultural traditions, in particular the traditions of an author's literary and artistic creativity and reader`s co-creation. These traditions are characterized as fundamental to culture as a whole in the context of Yu. Lotman's ideas about the semiosphere as a semiotic space, which is both a prerequisite and a result of the functioning of culture. The intersection of dialogical-communicative, aesthetic-receptive, and ontological-hermeneutic understanding of a literary work presupposes a productive going beyond the narrow literary perspective on this phenomenon, requires the expansion of the theoretical scope of its subject. It is about realizing the special role of literature and, in particular, literary works representing it in the process of dialogical self-disclosure of creative individuals who need artistic expression to reconstruct the position of the other, necessary in the course of artistic cognition and self-knowing. Understanding and self-understanding, achieved in the process of dialogical interaction with the other in the space of a literary work, become a prerequisite for the fullness of life meeting the spiritual needs of personal development. Moreover, a literary work, potentially open to any person, becomes a crossroads of different cultures and eras, a mechanism for the formation and manifestation of the integrity of culture, the unity of mankind, the continuity of culture genesis.
 The need to return to the position of the author, to restore the idea of ​​the semantic center of the work outlined by the author is stated. By analogy with the concept of "Text", developed by R. Bart, it is proposed to use the concept of "Author", meaning a set of personal dialogic relationships of the author of a literary work with other authors and readers, open into the infinity of time perspective. This understanding of the author's position is aimed to prevent the simularization of a literary work, contribute to the preservation of it as a cultural value, an important tool of culture genesis.

Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

Menimbang Gagasan Islamisasi Ilmu-ilmu Sosial; Studi Kritis atas Pemikiran Ismail Raji Al-Faruqi

The idea of Islamization of knowledge in essence emerged as a response to the dichotomy between religious science and science that the secular West and modern culture introduced into the Islamic world. The progress achieved by modern science has had an amazing effect, but on the other hand it has also had a negative impact, because modern (Western) science has dry values or is separated from religious values. In addition, the Islamization of Science is also a reaction to the crisis in the education system faced by Muslims, namely the dualism of the Islamic education system and modern (secular) education which confuses Muslims. According to Al-Faruqi, Islamization is an effort to understand and rebuild social and natural sciences in which there are Islamic elements, so that they change to be in line with Islamic orientation. And every scientific discipline must cultivate Islamic principles whose methodology is imbued with the spirit of monotheism, which includes: the principle of the oneness of God, the unity of the universe, the unity of truth and knowledge, the unity of life, and the unity of mankind

Menimbang Gagasan Islamisasi Ilmu-ilmu Sosial; Studi Kritis atas Pemikiran Ismail Raji Al-Faruqi


 The idea of Islamization of knowledge in essence emerged as a response to the dichotomy between religious science and science that the secular West and modern culture introduced into the Islamic world. The progress achieved by modern science has had an amazing effect, but on the other hand it has also had a negative impact, because modern (Western) science has dry values or is separated from religious values. In addition, the Islamization of Science is also a reaction to the crisis in the education system faced by Muslims, namely the dualism of the Islamic education system and modern (secular) education which confuses Muslims. According to Al-Faruqi, Islamization is an effort to understand and rebuild social and natural sciences in which there are Islamic elements, so that they change to be in line with Islamic orientation. And every scientific discipline must cultivate Islamic principles whose methodology is imbued with the spirit of monotheism, which includes: the principle of the oneness of God, the unity of the universe, the unity of truth and knowledge, the unity of life, and the unity of mankind

Http://habibiaislamicus.com/index.php/hirj/article/view/104

The focus of this research is to present the Quranic teachings about Interstate relations in the light of the opinions given by the Quranic commentators. The objective is to draw conclusive guidelines to resolve the contemporary issues the world faces. According to Qur’an, the foundation of Interstate relations is the unity of mankind, religious tolerance, justice, and cooperation based on equality. If these Quranic guidelines are adopted to resolve international issues the world could become a cradle of peace. The reason is that this leads to a state of peace in the world through cooperation based on respect and tolerance. The policy adopted in the light of these teachings could lead to world peace and help countries, religions, and civilizations resolve their differences peacefully. The research concludes on the argument that the Quranic teachings adopted for the resolution of the international issues could prove a panacea for the world at loggerheads now.

FENOMENA MASYARAKAT MENTAWAI MASIH MEMPERTAHANKAN AGAMA BAHA’I (Studi Kasus Desa Mongan Poula Kecamatan Siberut Utara Kabupaten Kepulauan Mentawai)

This researtch is motivated by the factors that cause the Mentawai, people of Mongan Poula village, norh Siberut district, to still maintain materials because Baha’i is an indenpenden and universal religion. where it focuses on the unity of mankind, this research aims to (1) describe the spread of the Baha’i religion in Mentawai so that is still maintained among the community, (2) describe the factors that cause Mentawai society still maintain the Baha’i religion.The theory used in this study is a phenomenological theory according to Alfret Schutz. this research method is a qualitative approach method, in the form of descriptive where qualitative research is study that analizes the proces of a social phenomenom and a study that analizes what is behid the information data, by using collection techniques. the data in this study are documents. observation and interviews, data analysis through the stages of data collection, data presentation and conclusions drawing.The results of this study are (1) an overview of Baha’i beliefs in the village of Mongan Poula, (2) the spread of the Baha’i religion in Mentawai, (3) the factors that cause the Mentawai community to still maintain the Baha’i religion, which includes (a) the Baha’i religion is universal, (b) belives that there is only one god,(c) the teaching recognizes that mankind is one. KeyWords: Phenomenom, Society, Baha’i

THE INFLUENCE OF THE ARCHETYPE OF THE WAY ON THE FORMATION OF THE PERSONALITY IN THE NOVEL PAPER TOWNS BY JOHN GREEN

The article deals with the influence of the archetype of the way on the formation of the personality in the novel Paper Towns by John Green. The purpose of this article is to determine the originality of the image of an American teenager and to identify the influence of the archetype of the way on the formation of the personality, as well as to consider the archetype of the way as a real path of the character in the novel Paper Towns by John Green, taking into account the individual author’s interpretation. This object of research has been chosen because through it one can comprehend the specifics of the psychology of a teenager and define the artistic features that distinguish the author’s stylistics and worldview. The comprehensive research methodology has been used in the work: the synthesis of the comparative historical method, holistic analysis, elements of mythopoetic and hermeneutic methods. In the novel Paper Towns by John Green mythopoetic consciousness presupposes ontological ambivalent intentions in the archetype of the child / teenager (good and evil children). The metaphorical extension of the archetype of the child / teenager has been revealed in this article. All the images of teenagers are given in the development, on the way to growing up. The originality of the archetype of the way here lies in the fact that it merges with the concepts of Space and Chaos, confirming the idea of the unity of mankind. The metaphors themselves are also peculiar, associated with the archetype of the way: inanimate strings, gradually turning into living blades of grass, intertwined with roots with all that exists. During the search for Margo, Quentin grows up significantly, becomes more tolerant to their friends, and he learns to take responsibility for him. The image of Margo is the image of a rebel against any lack of freedom that it is inevitable in the “golden cage”. It is also revealed how Quentin is influenced by the new world opened during his trips, and his personal environment: for example, Radar opens his eyes to the fact that he does not need to demand too much from others. Both Margo is changed (from a “paper” girl – to a real one) and Ben and Radar are changed (false interests go into the background; everyone learns to expose himself to risks and troubles for the sake of friendship and human salvation). Ben and Radar are also shown in the development, in a short time they learn to understand each other and distinguish false values from true ones. These changes occur with all the teenagers, regardless of their skin color and nationality, and such an interpretation of the insignificance of formal differences is also a new word of the author.

ISLAMIZATION OF KNOWLEDGE OF ISMAIL RAJI AL-FARUQI IN TYPOLOGIES OF SCIENCE AND RELIGION

This paper discusses the Islamization of knowledge according to Ismail Raji al-Faruqi. The description of the scientific background and historical intellectuality of al-Faruqi who later initiated to the idea of ​​Islamizing knowledge and science, its arguments, methods and ways of working, as well as the objectives to be achieved with the concept are described analytically. This paper concludes that Islamization of knowledge is positioned as filter group, dialogue and confirmation models in typology of science and religion. The Islamization of knowledge seeks to distill the sciences with Islamic values ​​as a filtering tool. It is also a form of dialogue typology between modern science and religious values. Moreover, it is also seen as a form of scientific confirmation of Islam. The way it works refers to the 5 (five) principles of monotheism or oneness (tawh|i>d), namely: the oneness of God, the unity of the universe, the unity of truth and the unity of knowledge, the unity of life and unity of mankind, with the belief that of all the final set of goals, wills and desires that are built by the estuary finally is God.

РЕСУРСЫ ИНТЕГРАЛЬНЫХ ПОДХОДОВ В СФЕРЕ ОБРАЗОВАНИЯ В РОССИИ И ЗА РУБЕЖОМ

Актуальность исследования связана с тем, что интегральная теория и интегральное образование являются новыми направлениями, разрабатывающимися в последние десятилетия. По этой причине в целом отмечается разобщённость исследователей, причём российские учёные, работающие в данной сфере, чаще всего неизвестны на Западе. Значимость статьи заключается в попытке преодоления фрагментарности знания, – как научного знания, сформированного мировоззрением классической науки, так и современной системы образования, дисциплинарной раздробленности, которая не способствует не только формированию целостной картины, но и гармоничному развитию здорового человека. Цель – обобщить и проанализировать основные подходы в сфере интегрального образования, существующие на данный момент в мире. Были использованы методы анализа, синтеза, классификации, сравни­тельного исследования. В результате была представлена «карта», систематизирующая основные подходы (разрабатываемые как отдельными исследователями, так и организациями) в мире, выделены ключевые черты, сильные и слабые стороны, главные истоки в развитии подходов, затронуты аспекты методов преподавания и методологии. Выводы. Интегральное образование затрагивает глубинные, сущностные основы в понимании процесса обучения. Оно способствует пересмотру главной идеи, составляющей содержание традиционного образования, условно выражаясь – «от информации к трансформации», т. е. от формального «перекачивания» информации из головы преподавателя в голову обучающегося к созданию условия для трансформации человека во всей его целостности. Студент больше не видится пассивным «получателем» знания, он активно вовлечён в процесс обучения с целью развития не только интеллектуальных (рациональных), но и ценностно-духовных, эмоциональных и социальных функций, формирования активной гражданской позиции, подразумевающей помощь ближнему и заботу об окружающей среде. Интегральное образование подразумевает обоюдное развитие преподавателя и обучающегося; признаёт существование разнообразия личностей учеников и учителей (стилей обучения, типов личности, педагогических стилей и пр.). С мировоззренческой, общечеловеческой точки зрения оно стремится способствовать межкультурному, межрасовому и межрелигиозному взаимопониманию и диалогу; признанию идеологического многообразия и единства человечества, сущностного равенства всех рас.

Spotlights on the notion of lexical motivation across languages in the Western linguistic tradition, from the 16th century to the present

SummaryThis article shows that an interest in differences and similarities in patterns of lexical motivation across languages has a long, if discontinuous, history in Western linguistic thought. The aim of the article is to trace this history by presenting examples that highlight the enduring fascination of authors from very different traditions with recurrent patterns of lexico-semantic associations. It also discusses the significance attributed to these patterns, which ranges from their practical value in etymological research to proving the psychic unity of mankind.

William Benjamin Carpenter and the Emerging Science of Heredity

In the nineteenth century, farmers, doctors, and the wider public shared a family of questions and anxieties concerning heredity. Questions over whether injuries, mutilations, and bad habits could be transmitted to offspring had existed for centuries, but found renewed urgency in the popular and practical scientific press from the 1820s onwards. Sometimes referred to as “Lamarckism” or “the inheritance of acquired characteristics,” the potential for transmitting both desirable and disastrous traits to offspring was one of the most pressing scientific questions of the nineteenth century. As I argue in this paper, Carpenter’s religious commitments to abolition and the temperance movement shaped his understanding of heredity. But this also committed him to a body of evidence for the inheritance of acquired characteristics that was coming under criticism for being untrustworthy. Carpenter used his popular treatises on physiology to promote these older, familiar ideas about heredity because they provided vital means of arguing for the unity of mankind and the hereditary dangers of intemperance. While early nineteenth century physiology has been seen by some historians as a challenge to religious authority, given its potentially materialist accounts of the body and the actions of the soul, this paper demonstrates how the missionary and institutional activities of the Unitarian church were ideologically supported by Carpenter’s publications.

О фрагментации миропорядка в эпоху глобализации

The article presents an attempt to reveal and analyze some, in the author’s opinion, key factors underlying the controversial nature of globalization. After considering some of the most significant consequences of globalization in terms of the unity of the modern world, the main attention is driven to the prime factors, the nature, systemic and structural components of those tendencies and processes which resulted in the opposite trend of undermining this unity. The author sees a paradox of globalization in the fact that due to a complex of factors determining the geopolitical picture of the modern world, it created conditions for localization, renationalization, fragmentation and deconstruction of the world order. The tendency of de-sovereignization of national states is replaced by the trend of their re-sovereignization. The most significant examples in support of this thesis are: the processes of disintegration of multinational states and formation of many new national states; the growing influence of nationalist and separatist movements, organizations and parties that oppose globalism, universalism and transnationalism. One of their manifestations was the acquisition of the ever-increasing phenomenon of building various fences and walls separating peoples, countries and states from each other. On the basis of these and a whole complex of related factors, trends and processes, it is concluded that in the modern world, a joint humanity with a complex of values, ideals and interests common to all peoples and states can be represented, figuratively speaking, from a bird’s perspective. In reality, it is an abstract, metaphorical concept that unites very heterogeneous, contradictory, conflicting, cultural-civilizational circles, peoples, states and communities pursuing different, sometimes opposite goals and interests. Of course, they have a complex of common fundamental interests, on which the very physical existence depends and, accordingly, the unity of mankind. The combination of these two seemingly opposing principles forms the basis of the formula “fragmentation in unity, or unity in fragmentation” for its definition.

A Brief Historical Sketch of an Anthropological Analysis of the Development of International and Comparative Law

Why do different cultures lead to different laws? After all, the way law operates is based in logic best and most efficient way for the laws to govern human society to carry out their lives – if it were not so, we would change our patterns of existence. Why do people around the world persist in continuing with different law structures contrary to the United Nations and other international organizations expect them to conform? All social scientists try to answer such questions, but anthropologists work through contact with exotic societies and attempt to explain their behavior. Of course by explaining the behavior of others, these scientists ultimately try to understand their own society. Social scientists interested in the populations in the world developed different answers to the basic questions: are all humans alike or are they different? How are they alike and how are they different? This is the fundamental problem in anthropology. It is easy to see material and cultural differences when encountering different cultures. Using the concepts of culture and cultural relatively that were popularized and made fundamental in anthropology by the students of Franz Boas, this “American school of Anthropology” emphasized the differences between populations. At the same time, most Europe scholars accepted the psychological unity of mankind, the hypothesis that all humans think alike. Cultural relativity, the argument that all socially approved behavior can only be understood in the context of its own cultural setting can be interpreted in a manner that discourages cross-cultural comparison and even negates the notion that all humanity uses the same thinking process.

SOCIO-CULTURAL BACKGROUND OF POLICULTURAL EDUCATION APPEARING

In modern society a certain social processes occur. That is, the complicated socio-economic and political transformation of global scale is associated with the processes of globalization. Unity of mankind and the formation of human culture became a reason of appearing of the phenomenon of multicultural education.In modern scientific literature on this issue a different meanings (multiculturalism poly-culturalizm, inter-culturalizm, transculturalizm, etc.) are found. There is no unity in their interpretation.In our research the terms «policultural society», «the policy of multiculturalism» and «policultural education» will be used. We are distinguishing and defining them as it follows.Defining the essence of the concept of «policultural society» we based on the generally definition concept of «society». But attention in definition was focused on the diversity of cultures.In aspects of our research, we analyze the society that has geographic boundaries (border), a common legislative system and a certain socio-cultural unity. Unity is a reflection of the integrity of the existence of various cultural communities (including ethnic) in the nation.Multicultural society is characterized by such basic features as territory, social structure, autonomy and self-sufficiency, social and cultural unity – typical of the multicultural society.The concept of «multiculturalism» we use in it most common sense, that is – in the meaning of public policy.The concept «multiculturalism» appeared in Canada in 1960, in the process of searching the ways to solve the conflict between Quebec nationalism and English Canada. Multiculturalism was officially politically accepted in 1971. In the European political and academic vocabulary «multiculturalism» came in the middle of 80-s, but it was not an expression of official policy.The problem of intercultural interaction is now in the focus of not only politicians, philosophers, sociologists and culturologists, but also educational community. The trends of developing of modern society have created the necessity of direction of national policies on the development of the educational sector, which would be based on the principles of universalization. In this regard, in many countries of the world, the multicultural education has become the leading development strategy of multicultural society.

Integrating Workforce Diversity in Global Business: A Psycho-spiritual Perspective

The present paradigm on management of diversity in global business is not very much interested in integrating diversity or in creating unity in diversity. The main aim of corporate diversity management strategies is to harness the diversity for sustaining or enhancing organizational effectiveness. This is an absolutely legitimate aim for business. However, there can also be deeper and broader perspectives on diversity management, which can be pursued simultaneously with the present paradigm in a mutually complementing manner. One of them could be the evolutionary paradigm which views the multinational and multicultural global business as a representative slice of humanity and an evolutionary laboratory for forging the psychological and spiritual unity of mankind. The aim of this evolutionary approach is to forge an inner fraternity of consciousness which embraces and harmonizes diversity in a creative spiritual synthesis, which, according to this view, is one of the ultimate goals of human and terrestrial evolution. This article examines the issue of diversity management in global business in this psychological, spiritual and evolutionary perspective.

Άρμόζειν καί διαλλάσσειν: établir l'harmonie, régler la concorde. Privilèges et droits de la royauté au IVe siècle av. J.-C.

In the rhetorical context of Plutarch, De Alexandri fortuna 6 = Mor. 329 A-C the representation of the king as ἀρμόστής and διαλλακτής presupposes the oecumenical ideas developing into a vision of universal ὀμὀνοια and an image of ideal king in the philosophical tradition of Hellenism. However it should be placed at the convergence oftwo separate intellectual paths going back to rhetoric and sophistic between the end of the 5th and the 4th centuries B. C. According to the rhetoric, the action of ἀρμόζειν and διαλλάσσειν fits into the attributes expressing the royal philanthropy. In some milieux of the sophistic, the brotherhood and unity of mankind without distinction between Greeks and Barbarians were predicated as a part of a set of ideas challenging the democratic polis and its laws.

Qu’est-ce que le politique ?

The question “What is politics?”, considered not from a particular philosophical tradition, but from our common experience of twenty-first century individuals, leads us to recognize in politics a specific way of being, evidently rooted in natural human sociality, but nevertheless distinct from all forms of natural existence. It rises with the awareness that social order is the result of a positive will, brought forth by some human collectivity. This does not imply democracy, but it does imply the capacity of that collectivity to turn back and reflect on itself, that is to dissociate from itself. This reflexive capacity claims ever more explicitly its abstract and universal quality. We shall have to ask whether this should be understood as a new and specifically modern turn, or if it has always been a fundamental trait of political agency, raised to a new intensity in the modern context. From the answer to this question depends the issue of a possible “overstretching” of human consciousness by politics: My argument being that politics as such drive human groups beyond any form of nature-guaranteed identity. The mere existence of a “city” is already the result of an overwhelming abstraction, that the individual can never completely assimilate. The more universal forms of being-together nation, European Community or world government only take this abstractness one or several steps further. A tremendous political skill is certainly required to make sure these steps, too hastily taken, do not lead to Terror or Tyranny. But their ultimate goal, unity of mankind, is essentially implied in any political association.

Theodor Waitz on Psychic Unity

The tolerant stance on 'race' by prominent Enlightenment figures was followed in the 19th century by a powerful wave of biological racism. Many of its proponents took the view that human 'races' constitute separate species, and that most non-white ones are of inferior mentality. An early opponent of this claim was James Cowles Prichard, who used mainly missionary reports in seeking to refute it. Far more extensive work was undertaken by the Herbartian psychologist Theodor Waitz, who collected ethnographic material from all over the world. It was published in six volumes - the last two after his death by his former student Georg Gerland. Waitz aim was to demonstrate the 'psychic unity' of mankind. Initially extracts from the volume on African peoples are presented in order to show how he dealt with his material. The main focus is on his first volume entitled Introduction to Anthropology, in which he elaborates his general thesis. In it Waitz maintains, against the biological racists, that mankind is a single species. Furthermore he discusses the changes from savagery to civilization, attributing them to a combination of geography and history. He was followed by Adolf Bastian who, unlike Waitz, was a great traveller with personal experience of peoples all over the globe. Both firmly believed in the psychic unity of mankind, but Bastian's approach to psychology was very different.