Um die anderen Arten von Veröffentlichungen zu diesem Thema anzuzeigen, folgen Sie diesem Link: Etica capitalista.
Zeitschriftenartikel zum Thema „Etica capitalista“
Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an
Machen Sie sich mit Top-38 Zeitschriftenartikel für die Forschung zum Thema "Etica capitalista" bekannt.
Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.
Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.
Sehen Sie die Zeitschriftenartikel für verschiedene Spezialgebieten durch und erstellen Sie Ihre Bibliographie auf korrekte Weise.
1
Garcia, Pascual, und Alfredo Rodriguez-Serrano. „Manifiesto por una economía con sentido moral y en la persistencia de la búsqueda de justicia social“. Intelligere, Nr. 9 (23.08.2020): 39–67. http://dx.doi.org/10.11606/issn.2447-9020.intelligere.2020.172911.
Der volle Inhalt der QuelleAnnotation:
El sistema económico imperante lejos de lograr reducir las brechas sociales, las ha hecho más amplias, desde la consolidación del sistema de producción capitalista, gran parte de la humanidad se ha visto obligada a vivir en condiciones de precariedad, pobreza e injusticia social, llegando al extremo de amenazar su propia vida. Las grandes multinacionales y gobiernos que sustentan sus acciones en beneficio propio con el apoyo de un cuantioso número de economistas ortodoxos quienes han creado un sistema económico y una economía perversa, cuya función es servir a la clase dominante perpetuando su poder mediante el uso de la crematística en lugar de la Etica y la economía, la creación de modelos matemáticos, y la idea de que crecimiento y desarrollo son incluyentes; se ha olvidado los orígenes históricos, éticofilosóficos de la ciencia económica, que abogaban por una justicia social y disminución de las desigualdades económico-sociales.
El presente texto, realiza una reflexión critica histórica de la economía y su tergiversación hacia la crematística y sus enunciados perfomativos en sus modelizaciones matemáticas.
2
Nurdina und R. Yudi Sidharta. „HEGEMONI LABA AKUNTANSI DALAM ETIKA BISNIS (KRITIK ANTONIO GRAMSCI)“. GREENOMIKA 2, Nr. 2 (17.12.2020): 69–88. http://dx.doi.org/10.55732/unu.gnk.2020.02.2.1.
Der volle Inhalt der QuelleAnnotation:
This article uses Antonio Gramsci's hegemonic thinking to critically examine accounting earnings within the framework of business ethics. In the realm of accounting, critical scientists offer a new view as an alternative that can radically replace various current modes of accounting practice, especially aspects of injustice that are generated or supported by accounting.
The practical view sees business as a purely profit making activity, even if profit is considered the sole main purpose of business. Currently there are concerns from many parties in Indonesia that the phenomenon of unethical business methods will develop. There is even an assumption that unethical business practices are legal, if you want to gain the maximum profit or profit according to economic principles. This paper aims to arouse our awareness that business success is not only determined by company profits and growth.
The perpetuation of capitalist domination in accounting is supported by traditional intellectuals who use their hegemony in spreading these capitalist values.Therefore, counter-hegemony is needed as mentioned by Gramsci, namely organic intellectuals to free the people from the domination of hegemony of capitalism.
3
Houston, Walter. „‘Justice and Right’: Biblical Ethics and the Regulation of Capitalism“. De Ethica 2, Nr. 3 (28.01.2016): 7–21. http://dx.doi.org/10.3384/de-ethica.2001-8819.15237.
Der volle Inhalt der QuelleAnnotation:
The Hebrew expression in the Old Testament mishpat u-tsedaqa, conventionally translated ‘justice and righteousness’, has a particular application to the social responsibility of the king. The state, in the person of the king, is seen in the Old Testament as having an obligation to exercise its power on behalf of the most vulnerable. This may be illustrated by the widespread evidence from the ancient Near East of administrative and judicial action undertaken by kings to cancel debts, provide for the release of debt slaves, remit taxes, order the return of distrained property, and so forth. Although the impact of such measures would have been limited, and the tradition is attenuated in later levels of the text, the ideal of the state as the protector of the poor may be applied to the state’s relationship with the modern capitalist economy. It demands that the economy should be regulated to protect the most vulnerable against the impoverishment resulting from its transformation by globalized capitalism. The reality, however, especially in the UK and the US, is that the state colludes with capitalism to increase inequality and deepen poverty.
4
Loužek, Marek. „The Protestant Ethic and the Spirit of Capitalism“. Politická ekonomie 58, Nr. 5 (01.10.2010): 689–704. http://dx.doi.org/10.18267/j.polek.755.
Der volle Inhalt der Quelle
5
Redžić, Saduša. „The vegetarian ethics and the spirit of capitalism“. Socioloski pregled 52, Nr. 3 (2018): 747–67. http://dx.doi.org/10.5937/socpreg52-17387.
Der volle Inhalt der Quelle
6
Laleno, Febry Ferdinan. „ETIKA GLOBAL GUNA MENGENDALIKAN KAPITALISME GLOBAL“. LOGOS 14, Nr. 2 (25.04.2019): 68–88. http://dx.doi.org/10.54367/logos.v14i2.339.
Der volle Inhalt der QuelleAnnotation:
The picture of world economy is increasingly leading to global capitalism thathas been considered as an ideal. Capitalism makes entrepreneurs have the samechance and freedom to optimizing their business in free competition andmarket mechanism. Through this way, they expect that prosperity can be realized. This idealized image becomes gloomy as the world is still colored bythe ongoing economic crisis in this modern era and the facts show that there arestill many people in the world who are living in poverty, unemployment, hunger, and the threat of ecosystem destruction. In this context, ethics is the answer to human needs. Global Ethics according to Hans Küng brings full human values, commitment to life, fair economic order, culture of tolerance, and cooperation among humans. Global Ethics can be a first step for entrepreneurs and policy makers to create a culture of positive economic. The effort to realize a more humane global order should be enforced based on a commitment to a fundamental consensus. This consensus contains the outlines of the new paradima of economic ethics which can manage global capitalism to obtain an economic policy that can serve all mankind for the sustainable future of the world
7
Messer, Neil. „Introduction. Capitalism: Theological Perspectives and Critiques“. De Ethica 2, Nr. 3 (28.01.2016): 5–6. http://dx.doi.org/10.3384/de-ethica.2001-8819.15235.
Der volle Inhalt der Quelle
8
Heslam, Peter S. „The Rise of Religion and the Future of Capitalism“. De Ethica 2, Nr. 3 (28.01.2016): 53–72. http://dx.doi.org/10.3384/de-ethica.2001-8819.152353.
Der volle Inhalt der QuelleAnnotation:
The rise of religion and the rise of capitalism are currently occurring in roughly the same geographical regions (Latin America, Asia, and Africa). Although both religion and capitalism are often ignored, or are regarded negatively, within development circles, this article reflects on their potential for human wellbeing when they convergence. Its focus is on the socio-economic significance of what the author calls the Evangelical Pentecostal Charismatic Movement (EPCM), which accounts for most of the growth of Christianity, the world’s largest religion. He argues that the movement’s stimulation of selfempowerment (especially of women), church-based social outreach, and the encouragement of trust are of particular significance. They provide ample grounds, he contends, for revisiting the question Max Weber is famous for having posed about the link between religious belief and economic behaviour. They also help overcome victimhood mentalities and promote good stewardship, accountability and integrity. The EPCM thereby acts as a progressive force that, in serving the common good, stands to make a positive contribution to the future of capitalism.
9
Marra, Realino. „Etica del capitalismo finanziario? Weber e la legge tedesca sulla borsa (1896)“. Diacronìa, Nr. 1 (2020): 31–50. http://dx.doi.org/10.12871/97888333940393.
Der volle Inhalt der Quelle
10
Nurkomalasari, Nina, und Nurlaelah Zakiah. „STUDI KOMPARASI POSISI ETIKA BISNIS ISLAM DALAM BERBAGAI SISTEM EKONOMI“. El-Ecosy : Jurnal Ekonomi dan Keuangan Islam 1, Nr. 2 (19.11.2021): 30. http://dx.doi.org/10.35194/.v1i2.1828.
Der volle Inhalt der QuelleAnnotation:
ABSTRAKEtika bisnis menjadi alat kendali bagi setiap individu dalam aktivitas ekonomi. Sistem ekonomi islam telah muncul jauh sebelum sistem ekonomi kapitalis, sosialis maupun sistem ekonomi pancasila berada. Namun dalam hal ini sebagian besar masyarakat telah banyak menganut sistem ekonomi kapitalis dan sosialis, dimana kurangnya kesejahteraan bersama sehingga keuntungan hanya dirasakan oleh penguasa saja. Penelitian ini bertujuan untuk melakukan studi komparatif terhadap sistem ekonomi islam, sehingga diharapkan dapat terus berkembang bagi kemaslahatan seluruh umat Islam. Metode penelitian yang digunakan yaitu metode deskriptif kualitatif dengan memanfaatkan kajian dan studi literatur dari berbagai sumber. Hasil dan pembahasan menyatakan bahwa etika bisnis islam telah berkembang sejak zaman Nabi dan Rasul, jauh sebelum zaman modern muncul yang telah mengubah masyarakat untuk mengenal sistem ekonomi kapitalis, sosialis maupun sistem ekonomi pancasila. Maka secara filosofis sistem ekonomi islam bersifat universal, kepemilikan harta dalam mutlak milik Allah Swt dan sistem ekonomi islam mengedepankan prinsip maslahat bagi seluruh umat di dunia.ABSTRACTBusiness ethics becomes a control tool for every individual in economic activity. The Islamic economic system has emerged long before the capitalist, socialist and Pancasila economic systems exist. However, in this case, most people have embraced a capitalist and socialist economic system, where there is a lack of shared welfare so that the benefits are only felt by the rulers. This study aims to conduct a comparative study of the Islamic economic system, so that it is expected to continue to develop for the benefit of all Muslims. The research method used is descriptive qualitative method by utilizing studies and literature studies from various sources. The results and discussion state that Islamic business ethics has developed since the time of the Prophet and the Apostle, long before modern times emerged which have changed society to recognize the capitalist, socialist and Pancasila economic system. So philosophically, the Islamic economic system is universal, ownership of property in absolute terms belongs to Allah and the Islamic economic system puts forward the principle of benefit for all people in the world.
11
Fudhail Rahman, Muh. „Hukum dan Perilaku Ekonomi: Etika Keagamaan“. Mizan: Journal of Islamic Law 5, Nr. 3 (31.12.2021): 353. http://dx.doi.org/10.32507/mizan.v5i3.1120.
Der volle Inhalt der QuelleAnnotation:
Narrative struggles about ethics and religious norms have become an interesting study in the midst of conversations among world thinkers. We can find this discussion in the presentation of economic ethics. The map of disaggregating trends in economic behaviour is divided into the notions of capitalism, socialism and Islam (Islamic economics). The balance and justice that are desired in discussing economic values and norms, for example, are shown by Max Weber's thoughts with his protestant ethics which are quite influential on the development of capitalism. This understanding is coupled with the socialist economic system which was previously seen as unable to provide benefits and benefits. Furthermore, over time, this understanding began to be eroded by the global economic system and mechanism that wanted the existence and output to provide mutual problems and justice. This is marked by the widespread development of the Islamic economy today in the global world.Keywords: Ethics; Economy; Religious AbstrakPergumulan narasi tentang etika dan norma keagamaan menjadi satu kajian yang menarik di tengah perbincangan para pemikir dunia. Perbincangan tersebut bisa kita jumpai dalam paparan tentang etika ekonomi. Peta pemilahan kecenderungan perilaku ekonomi terbagi pada paham kapitalisme, sosialisme dan Islam (ekonomi Islam). Keseimbangan dan keadilan yang diinginkan dalam mendiskusikan tentang nilai dan norma ekonomi, misalnya ditunjukkan oleh pikiran Max Weber dengan etika protestannya yang cukup berpengaruh terhadap berkembangnya paham kapitalisme. Paham ini bersanding dengan sistem ekonomi sosialis yang lebih dahulu mulai dipandang tidak bisa menghadirkan kemanfaatan dan kemaslahatan. Selanjutnya, seiring dengan berjalannya waktu, paham ini mulai tergerus oleh sistem dan mekanisme perekonomian yang global menginginkan adanya wujud dan output memberi kemasalahatan dan keadilan bersama. Ini ditandai dengan maraknya perkembangan ekonomi Islam dewasa ini di dunia global.Kata Kunci: Etika; Ekonomi; Keagamaan
12
Aguiluz Ibargüen, Maya, und Josetxo Beriain Razquin. „Dioses guerreros, daimones y demonios en el reencantamiento moderno de Max Weber“. Revista Española de Sociología 30, Nr. 1 (21.01.2021): a04. http://dx.doi.org/10.22325/fes/res.2021.04.
Der volle Inhalt der QuelleAnnotation:
Al final de la Etica protestante, Max Weber situó su metáfora escéptica relacionada con el hombre moderno: “especialistas sin espíritu y hedonistas sin corazón”, sin embargo, pensamos que en su conocida conferencia tardía para los estudiantes en Múnich, Ciencia como Vocación, situó al “virtuoso de la profesión” del capitalismo avanzado -representado por el empresario, el político y el artista- que sucede al virtuoso religioso de los orígenes del capitalismo. Según esto, el renacimiento de la “llamada” en un mundo secular no está representado por Dios sino por el daimon/demonio personal, dos caras (griega y judía) de la misma moneda representada en los tipos ambivalentes que emergen en los procesos de reencantamiento del mundo moderno analizado por Max Weber y Thomas Mann, entre otros, que en última instancia conforma una modernidad doble, progresiva así como regresiva.
13
Silvia, Mega, Yadi Janwari und Ayi Yunus Rusyana. „KONSEP ETIKA PRODUKSI MENURUT PEMIKIRAN MUHAMMAD NEJATULLAH SIDDIQI“. PAPATUNG: Jurnal Ilmu Administrasi Publik, Pemerintahan dan Politik 5, Nr. 1 (06.01.2022): 1–8. http://dx.doi.org/10.54783/japp.v5i1.484.
Der volle Inhalt der QuelleAnnotation:
The ethics of production is the most important element in a process or in an economic system, because in production it is regulated how the use of production ethics and what can be produced in order to be utilized by humans in meeting their needs, a very big problem felt by Muslims today when faced with a contemporary economic system that is free of value, namely capitalist and socialist economic systems. The purpose of writing this article is to find out how Muhammad Nejatullah Siddiqi thought about the ethics of production and how the factors of production according to Muhammad Nejatullah Siddiqi. The research method used by the author is a library research method with a qualitative approach that is a technique of collecting data from books, journals, articles and the internet related to the problems studied. The results stated that Muhammad Nejatullah Siddiqi's thoughts can be understood justice in production that is to put the value of justice by producing and utilizing goods in a circle that is halal to the needs of humans, because in this way they improve the standard of living and obtain wealth.
14
Miloševic, Danica. „EKOFEMINIZAM I ETIKA“. Lipar, Nr. 72 (2020): 215–25. http://dx.doi.org/10.46793/lipar72.215m.
Der volle Inhalt der QuelleAnnotation:
Inclined towards consumerism, modern patriarchal society suffers from denaturalisation which reflects itself through the processes of natural oppression and animal exploitation. Logic of domination upon which patriarchy acts and by which it imposes a superior attitude over nature and nonhuman species, destroys internal values that animals and nature possess, which are not recognized at the capitalist stage where value is regarded through the prism of instrumentalism. This paper aims to disclose the opposite practice which employs the ethics of care and partnership with nature and its elements, through the postulates of ecofeminism oriented towards the life-affirming principle, not the destructive force that patriarchy is prone to. By analysing different ecofeminist approaches, this paper reveals the importance of nature and animals as a unique potential and subjectivity, with a right to freedom and existence. In view of maintaining biodiversity, the animal is redefined from the absent referent, that is, inferior and subdued phenomenon endangered by the masculine hegemony, into a siginificant constituent of human reality by introducing the language of empathy and moral responsibility with the capacity to build a close relationship with the environment from the angle of ecofeminism. It is important to develop ecological consciousness, and accept the time flow needed for renewal of nature, by understanding the importance of the natural surroundings in which man is only a small particle. In such a language, the culture of meat eating has an alternative in the form of vegeterianism, whereas animal and nature become part of moral community, so that hunting, and laboratory exploitation of animals, as well as the use of natural resources are reduced to necessity, not the indispensable. Meat consumption is an attack on animals and an act of support to consumer culture, whereas the refusal of meat is an act of defiance to patriarchal power in the contex of ethics towards nature and its living beings. A conclusion is reached through argumentation that ecofeminism sees the practice of animal killing as justified only in special/extreme cases, that is, in situations when it is necessary to save human lives, or when the terrain does not offer other options for human diet. On the other hand, the exclusion of animals from laboratory practices is considered desirable for two reasons: firstly, because animals can feel pain due to their neural structures in the brain, and secondly, because there is no guarantee that a good effect of research on animals will give good results in humans. Following Ynestra King who claims that there is no hierarchy in nature, and that man is not imposed as a superior being over other species by any laws of nature, a conclusion is reached that man has no right as a rational and conscious being with a highly de- veloped system of communication to use that position as an argument or an excuse for demonstrating his agression towards animals which have an equal right to live and be free. The system of nature is declared a sacred space in the value system of ecofeminism in which the life of each individual being is invaluable. Man as a spe- cies has the greatest impact on nature, environment and diversity and, at the same time, he is the only one who can assist nature in the act of renewal, by limiting his appetites so as to sustain the world of nature, including animals as valuable species in it. Protection of animals is; therefore, needed in all segments – they should not be regarded as guinea pigs, meat or trophies, but looked upon as specific beings with their needs and instincts.
15
Fathrul Quddus, Muhammad. „Kritik Konsumerisme dalam Etika Konsumsi Islam“. MALIA (TERAKREDITASI) 13, Nr. 1 (28.12.2021): 43–60. http://dx.doi.org/10.35891/ml.v13i1.2771.
Der volle Inhalt der QuelleAnnotation:
This study aims to see the criticism and incompatibility of consumerism and the behavior that should be practiced when carrying out consumption activities in the view of Islamic consumption ethics. The research results show that consumerism is a very wasteful and discriminatory consumption pattern and is the latest evolution in the form of modern capitalism. In Islam, everything that is consumed will be questioned in the afterlife. The Islamic lifestyle will not coincide with the westernized lifestyle. There are at least six consumption ethics in Islam, namely referring to priority needs, preservation and maintenance of maqashid Sharia, obeying the principles of halal and haram, seeing the quality of consumption, paying attention to the benefit of individuals and society, and practicing moderation.
____________________________________________________________
Penelitian ini bertujuan untuk melihat kritik dan ketidaksesuaian konsumerisme dan perilaku yang seharusnya dipraktikan ketika melakukan aktivitas konsumsi dalam pandangan etika konsumsi Islam. Hasil penelitian menunjukan bahwa konsumerisme merupakan pola konsumsi yang sangat boros, diskriminatif, dan bentuk merupakan evolusi terkini dalam bentuk kapitalisme modern. Dalam Islam, segala sesuatu yang dikonsumsi akan dipertanyakan di akhirat. Gaya hidup Islami tidak akan sejalan dengan gaya hidup kebarat-baratan. Setidaknya ada enam etika konsumsi Islam, yaitu mengacu pada prioritas kebutuhan, pelestarian dan pemeliharaan maqashid syariah, menaati prinsip halal dan haram, melihat kualitas konsumsi, memperhatikan kemaslahatan individu dan masyarakat, serta mempraktikkan moderasi.
16
Darsono, Darsono, und Clara Aprillia. „PATOLOGI PEMBANGUNAN ETIKA POLITIK PASCAREFORMASI DALAM PERSPEKTIF POSTSTRUKTURALIS-HIPERSEMIOTIK“. Journal of Urban Sociology 3, Nr. 1 (12.01.2021): 67. http://dx.doi.org/10.30742/jus.v3i1.1193.
Der volle Inhalt der QuelleAnnotation:
Post-reform Politics in Indonesia marks by development pathologies. The focus of this study covers (1) anomalous symbols in Indonesian politics, (2) the paradoxical development of phenomena that appears in post-reform political ethics. This study uses qualitative method. While, poststructural-hypersemiotic used as a theory. The results show negation or criticism, as is the affirmation of the existence of ethics as a phenomenon that has been drowned by modernist-capitalism, which guerrillas regulates mass ideology through oligarchy of power with development jargon. These anomaly symbols manifest in various aspects, especially in economics, education, law, health and politics; whereas the development paradox is seen in opportunity cost projects and development competition.Kay World: Pathology, anomaly, paradoxes, post-reform, political ethics, hypersemiotics, existentialism-ethical, poststructural.
17
Al-Kumayi, Sulaiman. „Semangat Kewirausahaan Dalam Etika Protestan Dan Manajemen Qolbu: Sebuah Perbandingan“. Ulumuna 10, Nr. 1 (04.11.2017): 179–98. http://dx.doi.org/10.20414/ujis.v10i1.436.
Der volle Inhalt der QuelleAnnotation:
This paper will highlight the spirit of enterpreneurship in perspective of the Protestant Ethics (PE) and the Manajemen Qolbu (MQ) founded by K. H. Abdullah Gymnastiar, known as Aa Gym. Both are represenstative for Christian and Islam, respectively. PE—a thesis proposed by Max Weber—assumed a close correlation between the spirit of Protestantinism and the emerge of capitalism in Europe. Refering to this Weber’s thesis, I will examine the MQ in terms of its relation to the emerge of enterpreneurship among moslems in the Pondok Pesantren Daarut Tauhiid, Bandung, West Java. MQ is an icon and identically addressed to Aa Gym. He is known as an enterpreneur-preacher (dai-pebisnis) which is proved with his success in developing some bussines like MQTV, MQ Jernih, Al-Qur’an Selular, etc.
This article is trying to explore further, some similarities and diversities between PE and MQ. And based on my research, the spirit of enterpreneurship established by Aa Gym has resemblance with the Protestant Ethics.
18
Calabrese, Samuele. „Alienazione dell'omosessualità nella società liberale“. Balthazar, Nr. 4 (13.09.2022): 97–112. http://dx.doi.org/10.54103/balthazar/18489.
Der volle Inhalt der QuelleAnnotation:
In questo articolo si intende analizzare la critica di Mario Mieli al sistema capitalista e in particolare i rapporti individuati tra struttura economica della società e repressione dell’omosessualità. Riprendendo da Marx il concetto di alienazione Mieli ha, infatti, portato avanti per tutta la vita una prospettiva rivoluzionaria, riconoscendo nell’affrancamento dal lavoro alienato un passaggio necessario alla successiva liberazione sessuale. Come sottolineato in questo lavoro, inoltre, la mercificazione dell’omosessualità nella società liberale ha portato Mieli a delle posizioni simili a quelle del situazionista Guy Debord, in particolare nella sua critica alla «società dello spettacolo». Interessante è dunque l’interpretazione mieliana del teatro e del travestitismo, intesi come nuove forme di spettacolo dal basso, capaci di portare avanti una prospettiva di cambiamento etico e liberazione collettiva.
19
Dal Gobbo, Alice. „Everyday Life Ecologies: Crisis, Transitions and the Aesth-Etics of Desire“. Environmental Values 29, Nr. 4 (01.08.2020): 397–416. http://dx.doi.org/10.3197/096327120x15868540131297.
Der volle Inhalt der QuelleAnnotation:
Everyday life practices are one of the focuses of interest for so-called 'sustainable transitions'. Efforts in making daily life more ecological have ranged from awareness-raising and behaviour change strategies to socio-technical innovations, but have produced limited results so far. In a present characterised by a prolonged and multifaceted crisis it is imperative that, as social scientists, we interrogate the (un)sustainability of everyday practices from a more critical angle, linking them to reflections about capitalism's ecological destructiveness. One fruitful way of doing so is to interrogate the dimension of subjectivity as a space where collective discourses, practices and desires are embodied in concrete experience and actions. Drawing on ethnographic material on everyday energy use, I suggest that contemporary ways of living certainly contribute to the overall reproduction of capitalism and yet, in the (dis)juncture of the crisis, more sustainable livelihoods can be experimented with and prefigured. Subjectivity is one crucial dimension in which this process unravels.
20
Rachmawati, Farida. „RETHINKING USWAH HASANAH: Etika Dakwah dalam Bingkai Hiperrealitas“. Jurnal Ilmu Dakwah 35, Nr. 2 (21.08.2017): 307. http://dx.doi.org/10.21580/jid.v35.2.1612.
Der volle Inhalt der QuelleAnnotation:
<p>This paper aimed to discusses the activity of preaching (dakwah) as being part of the imaging world. The phenomenon is about dai as the advertisement representative from moslem fashion in media. The existence of media behind preaching makes it as a part of media industry. Therefore, consumerism appears as the excesses of capitalism intangible in a spectacle which no longer serves as a guide. This paper employs hyperreality theory of Jean Baudrillard to examine media constructions of reality beyond media. Media act as the bridge of communication in viewing the reality to bring the popular culture, consumerism, and consider it as significant image. We also compare the movement of preaching in media from uswah hasanah concept. However, the activity of preaching in the advancement of technology always faced with challenges, so its movement would be changing and should be adjusted without separated from the Islamic dakwah ethics. Therefore, dai as an actor in preaching does not be predominance by advertisement. Beside that, the important thing, that be supposed to give attention from dai and mad’u, is Islamic substantial not Islamic symbol.</p><p align="center"><strong>***</strong></p><p>Tulisan ini membahas tentang aktivitas dakwah yang menjadi bagian dari dunia pencitraan. Yakni tentang keberadaan dai sebagai agen atau bintang iklan sebuah busana muslim. Dengan adanya media yang berada di balik layar dakwah menjadikan dakwah bagian dari industri media. Sehingga tampak konsumerisme sebagai ekses kapitalisme yang berwujud pada tontonan yang tak lagi menjadi tuntunan. Teori hyperrealitas Jean Baudrillard digunakan untuk membaca konstruksi media terhadap realitas di luar media. Media mempunyai peran sebagai jembatan komunikasi dalam melihat realitas, sehingga mampu memunculkan budaya populer, sikap konsumerisme, dan menganggap penting citra. Di sini juga digunakan konsep uswah hasanah sebagai salah satu cara pandang terhadap fenomena dai media. Sebab bagaimanapun, aktivitas dakwah pada perkembangan teknologi sekarang ini selalu dihadapkan dengan berbagai perubahan, namun perubahan tersebut harus tetap disesuaikan dengan etika dakwah. Oleh karena itu, dai sebagai ujung tombak aktifitas dakwah jangan sampai didominasi oleh iklan. Selain itu juga diperlukan kesadaran baik dari dai ataupun mad’u agar tidak hanya mementingkan simbol Islam seperti formalisasi jilbab, tetapi juga memperhatikan substansi dari ajaran Islam. </p>
21
Rachmawati, Farida. „RETHINKING USWAH HASANAH: Etika Dakwah dalam Bingkai Hiperrealitas“. Jurnal Ilmu Dakwah 35, Nr. 2 (21.08.2017): 307. http://dx.doi.org/10.21580/jid.v35i2.1612.
Der volle Inhalt der QuelleAnnotation:
<p>This paper aimed to discusses the activity of preaching (dakwah) as being part of the imaging world. The phenomenon is about dai as the advertisement representative from moslem fashion in media. The existence of media behind preaching makes it as a part of media industry. Therefore, consumerism appears as the excesses of capitalism intangible in a spectacle which no longer serves as a guide. This paper employs hyperreality theory of Jean Baudrillard to examine media constructions of reality beyond media. Media act as the bridge of communication in viewing the reality to bring the popular culture, consumerism, and consider it as significant image. We also compare the movement of preaching in media from uswah hasanah concept. However, the activity of preaching in the advancement of technology always faced with challenges, so its movement would be changing and should be adjusted without separated from the Islamic dakwah ethics. Therefore, dai as an actor in preaching does not be predominance by advertisement. Beside that, the important thing, that be supposed to give attention from dai and mad’u, is Islamic substantial not Islamic symbol.</p><p align="center"><strong>***</strong></p><p>Tulisan ini membahas tentang aktivitas dakwah yang menjadi bagian dari dunia pencitraan. Yakni tentang keberadaan dai sebagai agen atau bintang iklan sebuah busana muslim. Dengan adanya media yang berada di balik layar dakwah menjadikan dakwah bagian dari industri media. Sehingga tampak konsumerisme sebagai ekses kapitalisme yang berwujud pada tontonan yang tak lagi menjadi tuntunan. Teori hyperrealitas Jean Baudrillard digunakan untuk membaca konstruksi media terhadap realitas di luar media. Media mempunyai peran sebagai jembatan komunikasi dalam melihat realitas, sehingga mampu memunculkan budaya populer, sikap konsumerisme, dan menganggap penting citra. Di sini juga digunakan konsep uswah hasanah sebagai salah satu cara pandang terhadap fenomena dai media. Sebab bagaimanapun, aktivitas dakwah pada perkembangan teknologi sekarang ini selalu dihadapkan dengan berbagai perubahan, namun perubahan tersebut harus tetap disesuaikan dengan etika dakwah. Oleh karena itu, dai sebagai ujung tombak aktifitas dakwah jangan sampai didominasi oleh iklan. Selain itu juga diperlukan kesadaran baik dari dai ataupun mad’u agar tidak hanya mementingkan simbol Islam seperti formalisasi jilbab, tetapi juga memperhatikan substansi dari ajaran Islam. </p>
22
Dua, Mikhael. „GLOBALISASI EKONOMI, BUDAYA KAPITALIS DAN DEMOKRASI“. Jurnal Ledalero 12, Nr. 2 (07.09.2017): 355. http://dx.doi.org/10.31385/jl.v12i2.97.355-372.
Der volle Inhalt der QuelleAnnotation:
Globalization, as Anthony Giddens defines it, denotes a shift in the spatial form
of human organization and activity to transcontinental or inter-regional patterns
of activity, interaction and exercise of power. Under the spirit of capitalism, it
can destroy our jobs, hollow out the decision-making power of government, and
even threaten the nation-state as the nub of our kind of democracy. Critics of
globalization worry about the inability of governments to set their own economic
policies. They also worry about the increased power of financial markets to cause
economic havoc. Looking at the ethical proposal to this problematic context, this
article proposes that we move from an ethical study of the rational foundations
of moral norms to a political reflection on the democratic construction of social
norms. In such democratic construction, the plurality of views of life will be
protected against overweening global capitalism.
<b>Kata-kata kunci:</b> Globalisasi, kapitalisme, etika, demokrasi
23
Polenta, Stefano. „Quale learning per il XXI secolo?“ EDUCATION SCIENCES AND SOCIETY, Nr. 2 (November 2020): 458–83. http://dx.doi.org/10.3280/ess2-2020oa9654.
Der volle Inhalt der QuelleAnnotation:
Il tema dell'apprendimento è ormai al centro dei sistemi educativi. L'interesse per "come" la mente apprende ha sopravanzato il "cosa" apprende. Di qui l'enfasi sulle "competenze" che dovrebbero mettere in condizione il soggetto non solo di contribuire alla coesione sociale e alla propria crescita personale ma anche, come viene ribadito in molti documenti di importanti organizzazioni e decisori internazionali, allo sviluppo economico e alla crescita dell'occupazione nell'ambito di una learning economy. L'interesse che proviene da questi ambienti per una "nuova pedagogia" che fornisca "competenze2 utili alla crescente competizione nell'ambito del capitalismo cognitivo rischia, tuttavia, di enfatizzare solo la dimensione strumentale dell'apprendimento. In questo modo viene meno quella tensione fra soggettività e universalità che l'epoca della Bildung aveva impresso nel concetto di educazione e della quale oggi si sente un rinnovato bisogno. Il contributo intende affrontare queste tematiche proponendo tre "vertici" (creativo, estetico e etico) che intendono fornire un contributo per arricchire il concetto di apprendimento tenendo sullo sfondo proprio quello di universalità.
24
Adabi, Muhammad Akrom, und Neny Muthi'atul Awwaliyah. „Kontekstualisasi Al-Qur’an Dan Pancasila Melalui Penguatan Muslim HUB Sebagai Pola Alternatif Dalam Menghadapi Industri 4.0“. Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 14, Nr. 1 (30.06.2020): 1–22. http://dx.doi.org/10.24042/al-dzikra.v14i1.4954.
Der volle Inhalt der QuelleAnnotation:
AbstractThe Qur’an, which has the status of a Muslim holy book, is experiencing "alienation" because it is considered unable to make practical contributions to various new challenges that arise. Al-Qur’an and Pancasila, which are the two important handles of Indonesian Muslims, are expected to not only keep up with the times. More than that, the al-Qur’an and Pancasila must really be able to fill the void and give an active role through its values, to bring the progress of Indonesia with a distinctive personality in the face of the Industrial 4.0 era. This paper tries to review the strengthening of Muslim Hub as a strategy in dealing with Industry 4.0 through contextualization of the values of the Koran and Pancasila. This study uses Max Weber's theory of Protestant ethics. In a book entitled The Protestant Ethics and Spirit of Capitalism, Weber has done a thorough analysis of the relationship between capitalism and religion. AbstrakAl-Qur’an dan Pancasila harus betul-betul mampu mengisi kekosongan dan memberi peran aktif melalui nilai-nilainya, untuk membawa kemajuan Indonesia dengan kepribadian yang khas dalam menghadapi era Industri 4.0. Tulisan ini mencoba mengulas seputar penguatan muslim hub sebagai strategi dalam menghadapi Industri 4.0 melalui kontekstualisasi nilai al-Qur’an dan Pancasila. Dalam penelitian ini ada dua bukti empiris yang pertama order monastic, dimana orang saleh ternyata juga memiliki prestasi yang gemilang dari sisi material. Kedua sekte protestan yang memiliki prestasi yang gemilang dalam fase awal munculnya kapitalisme modern. Penelitian ini menggunakan teori Max Weber tentang etika Protestan. Dalam buku yang berjudul The Protestan Ethics and Spirit of Capitalism, Weber telah melakukan analisa yang mendalam mengenai relasi kapitalisme dan keagamaan yang menunjukkan betapa agama memiliki pengaruh kuat dalam pembentukan karakter pemeluknya. Jika ditarik ke kajian yang lebih luas, maka ideologi memiliki peran kuat dalam mempengaruhi perilaku pengikutnya, baik ideologi keagamaan maupun ideologi kenegaraan. Kata Kunci: Kontekstualisasi, Al-Qur’an, Pancasila, Industri 4.0.
25
Diatmika, I. Wayan Bayu. „MODEL BISNIS YANG BAIK DAN BERTUHAN“. El Muhasaba: Jurnal Akuntansi 6, Nr. 1 (30.12.2016): 34. http://dx.doi.org/10.18860/em.v6i1.3876.
Der volle Inhalt der QuelleAnnotation:
<p><strong>Abstract</strong></p><p>Business practices currently doctrine strongly by capitalist ideology. Business applied to get the optimal profits, no matter how do they obtain it. At the end, businesses increasingly move with concern on their own profit and do not concern on other parties who are affected by the business. The business orientation as this model will only give pleasures to the owner of business. This article discusses on the new model that reconstruct the capitalistic (conventional) business. New business model formed by combining the triple bottom line (TBL), tri hita karana (THK), Pancasila ideology, and the full disclosure based on the ethics that refers to the deontology theory. The combination of those concepts form the new business model that arranged by three foundation which connected each other that are basic foundation, then the fundamental foundation, and the last was the full disclosure foundation. The basic foundation of the business model is the concept of ethics deontology which came through good intentions. The good intentions were then be backed by fundamental foundation that is a combination of triangle TBL and THK. The culmination of a combination of TBL and THK welfare is the creation that is the root of pro human, nature, advantages, and the God .The last foundation, the full disclosure, like a flowers that bloom from the bushes, this is visualize business that will be seen by public through information that distributed by the business. The core of the notion of the business model is essentially on the foundation, namely deontologist approach, or approach based on good intentions action or obligation to follow the God values. As strong as any business model organized, good intentions are the only bricks strongest to it.</p><p><strong>Abstrak</strong></p><p>Praktik bisnis saat ini didoktrin kuat oleh ideologi kapitalis. Bisnis dijalankan untuk memperoleh keuntungan yang sebesar-besarnya, tidak peduli dengan cara apa keuntungan tersebut didapatkan. Pada akhirnya, bisnis kian bergerak dengan hanya mementingkan kepentingannya atas keuntungan dan tidak mempedulikan kepentingan dari pihak-pihak lain yang dipengaruhi oleh bisnis tersebut. Orientasi bisnis seperti ini pada akhirnya hanya akan memberikan kenikmatan kepada pemilik-pemilik dari bisnis tersebut.Artikel ini membahas mengenai suatu model baru yang merekonstruksi model bisnis kapitalistik (konvensional). Model bisnis baru dibentuk dengan mengkombinasikan konsep triple bottom line (TBL), tri hita karana (THK), ideologi Pancasila, dan pengungkapan penuh dengan berdasarkan pada landasan etika sesuai dengan teori deontologi. Pengkombinasian dari konsep-konsep tersebut melahirkan suatu model bisnis baru yang tersusun dari tiga pondasi yang saling berkaitan satu dengan lainnya yakni pondasi dasar atau basic foundation, kemudian pondasi fundamental atau fundamental foundation, dan yang terakhir adalah pondasi konsep pengungkapan penuh.Pondasi dasar dari model bisnis ini ialah konsep etika deontologi yang diturunkan melalui niat baik. Niat baik tersebut kemudian akan disokong oleh pondasi fundamental yang merupakan kombinasi dari segitiga TBL dan THK. Puncak dari kombinasi dari TBL dan THK ialah terciptanya kesejahteraan yang merupakan akar dari keberpihakan terhadap manusia, alam, keuntungan, dan Tuhan. Pondasi terakhir, konsep pengungkapan penuh, ibarat bunga yang mekar dari pohonnya, inilah visualisasi bisnis yang akan dapat dilihat oleh publik melalui informasi-informasi yang disebarkan oleh bisnis. Inti dari gagasan model bisnis ini ialah pada pondasi dasarnya, yakni pendekatan deontologis, atau pendekatan tindakan berdasarkan niat baik atau kewajiban untuk mengikuti nilai-nilai firman Tuhan. Sekuat apa pun model bisnis ini disusun, niat baik adalah satu-satunya batu bata terkuat untuk menopangnya.</p>
26
Milner, Jean-Claude. „Reflexiones sobre el movimiento Me Too y su filosofía“. Ética y Cine Journal 10, Nr. 1 (02.07.2020): 103–14. http://dx.doi.org/10.31056/2250.5415.v10.n1.29225.
Der volle Inhalt der QuelleAnnotation:
En octubre de 2017, The New York Times y The New Yorker publicaron decenas de acusaciones de abuso sexual contra el productor cinematográfico y ejecutivo estadounidense Harvey Weinstein por acoso, abuso sexual e incluso violaciones. Fue el inicio del movimiento «Me Too», conocido también por su hashtag «#MeToo», viralizado a través de redes sociales por más de medio millón de personas, entre ellas muchas celebridades. El 11 de marzo de 2020 Weinstein fue sentenciado a 23 años de prisión. Harvey Weinstein se había hecho famoso en la década del 80 cuando junto a suhermano Bob fundaron la legendaria compañía Miramax. Como productor, Weinstein fue el artífice de grandes éxitos, como Shakespeare in Love (1998), Gangs of New York (2002), Reservoir Dogs (1992), Pulp Fiction (1994), Smoke (1995), El paciente inglés (1996) -por la que obtuvo su primer Óscar de la Academia-, Scream (1996), Inglourious Basterds (2009), El discurso del rey (2010), y The Artist (2011), entre muchas otros. La revelación de las escandalosas inconductas sexuales de Wainstein, que motivó su expulsión de la Academia de Artes y Ciencias Cinematográficas, abrió un debate sobre el séptimo arte, la lógica del mercado y el tratamiento de los cuerpos en el capitalismo. Este artículo de Jean-Claude Milner, constituye seguramente la reflexión filosófico-analítica más profunda sobre el tema. Etica y Cine Journal lo publica por primera vez en español con la cuidada traducción y notas de Valentín Huarte, como un imprescindible aporte a una discusión que debe permanecer abierta bajo cualquier circunstancia.
27
Kuletin-Ćulafić, Irena. „From the Big Mac and Ikea society to the environmental aesthetics, smart cities and storytelling architecture“. SAJ - Serbian Architectural Journal 11, Nr. 3 (2019): 441–62. http://dx.doi.org/10.5937/saj1903441k.
Der volle Inhalt der QuelleAnnotation:
Our global society is encountering different challenges of the twentyfirst century. Our cities are in the process of constant transformation influenced by urbanisation, globalisation, advanced technologies, environmental and ecological changes, social, political and economic crises. While corporative capitalism has flourished, world population is growing and our cities are sprawling, architecture is reaching almost utopian visions and the boundaries of aesthetics are becoming more and more loose and permeable. Today our contemporary society lives and acts aesthetically. From art, architecture, music, religion, politics, communication, technological gadgets, homes, gardens, clothes, cuisine to sport and life coaching, everything is a subject to aesthetical consideration. Aesthetical consideration of architecture and urbanism in a constantly changing world demands critical and interactive approaches, that will not only deal with theoretical aesthetic opinions, but also the practical ones. Accordingly, this paper seeks to discuss aesthetical problems of contemporary architecture and urban planning from global, environmental, technological and social points of view. Nature is no longer seen as a paradigmatic object of aesthetic experience, but as our unique collective environment upon which we humans depend. Therefore architecture emerges etic and aesthetic approaches in order to reconsider burden of our cities and possible ways of their future development.
28
Sampe, Naomi, Novita Toding und Hasrath Dewi Ranteallo. „Luther and Calvin, and The Christian Work Ethics“. Melo: Jurnal Studi Agama-agama 1, Nr. 2 (16.12.2021): 122–37. http://dx.doi.org/10.34307/mjsaa.v1i2.16.
Der volle Inhalt der QuelleAnnotation:
The aim of this research is to explain and describe the relationship between reformed theology and the reform of European Christians' views on the nature of the church in life as followers of Jesus. The aim of this research is to explain and describe the relationship between reformed theology and the reform of European Christians' views on the nature of the church in life as followers of Jesus. The research method used is qualitative with data collection techniques, literature studies and data analysis is descriptive qualitative. The results showed that Luther's theology of vocations in all areas of life and Calvin's theology of predestination, sanctification, and justification became the basis for changes in the work ethic of European society at that time. They see work and the results of work are part of faith, therefore they work hard, value time, and appreciate the results of work or material. Therefore, work and work are part of the life of faith. In later developments, there was an excessive appreciation of material or capitalism because of the secularization of work culture, which was originally part of faith. In fact, this Capitalism is not in accordance with Christian ethics. Penelitian ini bertujuan untuk menjelaskan dan mendeskripsikan hubungan antara teologi reformator dengan pandangan orang Kristen Eropa reformasi tentang hakikat gereja dalam kehidupan sebagai pengikut Yesus. Tujuan dari penelitian ini adalah untuk menjelaskan dan mendeskripsikan hubungan antara teologi reformator dengan pandangan orang Eropa Kristen tentang hakikat gereja dalam kehidupan sebagai pengikut Yesus. Metode penelitian yang digunakan adalah kualitatif dengan teknik pengumpulan data, studi kepustakaan dan analisis data adalah deskriptif kualitatif. Hasil penelitian menunjukkan bahwa teologi panggilan Luther di segala bidang kehidupan dan teologi predestinasi, pengudusan dan pembenaran Calvin menjadi dasar perubahan etos kerja masyarakat Eropa saat itu. Mereka melihat kerja dan hasil kerja adalah bagian dari iman, oleh karena itu mereka bekerja keras, menghargai waktu dan menghargai hasil kerja atau materi. Jadi bekerja adalah bagian dari kehidupan iman. Dalam perkembangan selanjutnya, terjadi apresiasi yang berlebihan terhadap material atau kapitalisme karena sekularisasi budaya kerja yang semula merupakan bagian dari keimanan. Padahal, Kapitalisme ini tidak sesuai dengan etika Kristen.
29
Nurdin, Muh Syarif. „Konsep Produksi dalam Perspektif Baqir Shadr“. El-Barka: Journal of Islamic Economics and Business 2, Nr. 1 (14.06.2019): 25. http://dx.doi.org/10.21154/elbarka.v2i1.1626.
Der volle Inhalt der QuelleAnnotation:
Abstract: The purpose of this study is to; 1) knowing the concept of production according to Baqir Sadr, 2) knowing Baqir Sadr's criticism of the concept of production of capitalism. The type of research used is library research or library research that examines the concept of production in the view of Baqir Sadr with the literature relating to the object of study. The results of the study show that the thing that makes the concepts of production of capitalism, socialism, and Islam different is due to the motives of the actors in this case the producers in achieving their goals which are influenced by the economic doctrine they adhere to. To develop production, there are two tools that can be taken, namely intellectual means as paradigama which are used as a way of life for each producer so that they will shape their ethics and morality in production. The second is a legal facility which is a facility that is used as a rule in production which consists of maximizing the use of land into productive land and eliminating usury practices in production where the use of interest is included. Baqir Sadr's criticism of the concept of production of capitalism is the maximum benefit. So that production is only based on demand which is influenced by purchasing power. While high purchasing power is only possessed by a certain group, making the poor have no influence in determining the demand for certain commodities. الملخص: : لغرض من هذا البحث هو: 1) معرفة مفهوم الإنتاج برآي باقر الصدر ، 2) معرفة نقد باقر الصدر لمفهوم الإنتاج للرأسمالية.المستخدم في هذاالبحث هو بحث المكتبة أو بحث المكتبة الذي يدرس مفهوم الإنتاج من وجهة نظر باقر الصدر مع الأدبيات المتعلقة بموضوع الدراسة. تظهر نتائج الدراسة أن الشيء الذي يجعل مفاهيم إنتاج الرأسمالية والاشتراكية والإسلام مختلفة هو دوافع الجهات الفاعلة في هذه الحالة المنتجون في تحقيق أهدافهم التي تتأثر بالمذهب الاقتصادي الذي يلتزمون به. لتطوير الإنتاج ، هناك أداتان يمكن اتخاذهما ، وهما الوسائل الفكرية مثل النموذج الذي يستخدم كوسيلة للحياة لكل منتج حتى يتمكنوا من تشكيل أخلاقياتهم وأخلاقهم في الإنتاج. والثاني هو مرفق قانوني وهو مرفق يستخدم كقاعدة في الإنتاج والذي يتكون من تعظيم استخدام الأراضي في الأراضي المنتجة والقضاء على ممارسات الربا في الإنتاج حيث يتم تضمين استخدام الفائدة. نقد باقر الصدر لمفهوم إنتاج الرأسمالية هو أقصى فائدة. بحيث يعتمد الإنتاج فقط على الطلب الذي يتأثر بالقوة الشرائية. في حين أن القوة الشرائية العالية لا تملكها إلا مجموعة معينة ، فإن جعل الفقراء ليس لهم أي تأثير في تحديد الطلب على سلع معينة. Abstrak: Tujuan penelitian ini adalah untuk; 1) mengetahui konsep produksi menurut Baqir Shadr, 2) mengetahui kritik Baqir Shadr terhadap konsep produksi kapitalisme. Jenis penelitian yang digunakan ialah penelitian pustaka atau library research yang mengkaji konsep produksi dalam pandangan Baqir Shadr dengan literature-literatur yang berkaitan dengan obyek kajian. Hasil penelitian menunjukkan bahwa hal yang membuat konsep produksi kapitalisme, sosialisme, dan Islam berbeda disebabkan oleh motif pelaku dalam hal ini produsen dalam mencapai tujuannya yang dipengaruhi oleh doktrin ekonomi yang dianutnya. Untuk mengembangkan produksi maka ada dua sarana yang dapat ditempuh yaitu sarana intelektual sebagai paradigama yang dijadikan way of life bagi setiap produsen sehingga akan membentuk etika dan moralitasnya dalam berproduksi. Yang kedua adalah sarana hukum yang merupakan sarana yang dijadikan sebagai aturan dalam produksi yang terdiri dari pemaksimalan penggunaan tanah menjadi tanah produktif dan penghapusan praktik riba dalam produksi dimana penggunaan bunga termasuk didalamnya. Adapun kritik Baqir Shadr terhadap konsep produksi kapitalisme adalah keuntungan maksimum. Sehingga produksi hanya didasarkan pada permintaan yang dipengaruhi oleh daya beli. Sedangkan daya beli yang tinggi hanya dimiliki oleh sekelompok tertentu membuat orang miskin tidak mempunyai pengaruh dalam menentukan permintaan komoditas tertentu.
30
Donev, Dejan. „IS THE ETHICS OF ECONOMIES ADAPTED OR NOT TO THE IMPERATIVE OF BIOETHICS“. Journal Human Research in Rehabilitation 2, Nr. 2 (September 2012): 71–75. http://dx.doi.org/10.21554/hrr.091201.
Der volle Inhalt der QuelleAnnotation:
The ethics in economy is not only a corrector, but also must be initiator if we want to achieve essence of our existence - the human being as “Homo ethicus”, as well as, which is more important for mankind - to achieve a human being as “Homo homine ethica ethicus est”. This remark points on two things. First: we came to the stage where we become aware about the fact that our economies are dehumanized. The second: that’s the reason why we must return to ethics and pull out from it that universal values which will make the managers of natural recourses more ethically awarded, so they will be able to start managing production without endangering bio potentials anymore. Previous remark lead us to conclusion that, no matter if the idiom “business ethics” is oxymoron or not, the present ethics is more a list of rules of conduction or, more precisely, etiquette. This clearly points that this kind of ethics of economy and in economy is not adoptive to the imperative of Bioethics: Don’t misuse recourses if you want to feed yourself and those for which you create the existence! This is so because always when we talk about ethics and ethicizing of those which managing the base of existence, de facto, are discussions about choosing the appropriate model of capitalism. The problem of these “discussions” is that we almost always forget to explain: is the chosen model of capitalization of society applicable considering the local specifics and needs of community? Therefore, the imperative of Bioethics, in this context, is to teach the ethics how to think about bio resource and bio heritage, even if we stop talk of some kinds of ethics and ethicizing of economies and of those which managing with it, because if we reconsider the reactions of the population, it is clear that they are seek of talking about it. But also, it’s recognizable the fact that they who talks just show that the essential thinking about Bioethics is absent and that the Bioethics, de facto, is a tabby. This fear from true talking and essential declaring origins from fear that thinking about the biohumanization of economy consequently will result with change of awareness and conscience about ethics, in general
31
Christianto, Victor, Robby Chandra, Welko Marpaung und Sembiring Murphy Josua. „Upaya pemikiran rekonstruktif awal terhadap Ekonomi Kerajaan Allah menurut Kitab Taurat“. Jurnal Teologi Amreta (ISSN: 2599-3100) 5, Nr. 2 (30.06.2022): 116–78. http://dx.doi.org/10.54345/jta.v5i2.79.
Der volle Inhalt der QuelleAnnotation:
Salah satu permasalahan utama dalam bidang ekonomi di negeri ini adalah bagaimana menafsirkan dan menjabarkan Pasal 33 UUD 1945. Telah banyak upaya untuk melakukanJudicial Review terhadap berbagai Undang-undang yang berhubungan dengan Pasal 33 tersebut. Namun kalau kita melihat kembali perkembangan terkini pemikiran ekonomi, ada setidaknya 3 arus besar pemikiran: mereka yang percaya sepenuhnya akan kedigdayaanekonomi pasar dan maksimalisasi profit (dipertajam oleh Milton Friedman, 1970); mereka yang percaya bahwa ekonomi yang bernuansa sosialis yang akan memberikan keadilan, dengan perkembangan terkini misalnya sistem komunitarianisme dll; dan yang terakhir adalahupaya mencari jalan tengah di antara kedua kubu tersebut, misalnya yang disebut: state capitalism, atau common prosperity (diperkenalkan oleh Presiden RRC, Xi Jinping baru-baru ini). Meski artikel ini tidak bermaksud membahas secara menyeluruh masing-masing pendekatan, namun kami berusaha melihat kembali seperti apakah corak ekonomi KerajaanAllah yang dirancang Tuhan bagi umat-Nya. Artikel ini juga merupakan salah satu upaya untuk merefleksikan Pasal 33 tersebut dalam perspektif altruisme dalam Etika Kristen, khususnya yang berhubungan dengan konsep keramahan (hospitalitas). Pasal 33 dari UUD1945 yang merupakan kontribusi pemikiran ekonomi para bapak bangsa kita, antara lainbermuatan pernyataan bahwa: "Perekonomian disusun sebagai usaha bersama berdasar atas asas kekeluargaan." Beberapa ekonom menafsirkan bahwa asas kekeluargaan ini mengindikasikan "solidaritas mekanis" yang dianggap sudah ketinggalan zaman. Benarkahdemikian? Dalam makalah ini, kami mengajukan suatu interpretasi ulang atas ayat tersebut berdasarkan konsep yang kami usulkan untuk disebut sebagai ekonomi kesetiakawanan atau"ekonomi hospitalitas." (dalam artikel terdahulu di jurnal NPTRS, kami mengajukan terma “koinomics.” - apakah ekonomi hospitalitas dan koinomics memang sama persis, tentu perludiskusi tersendiri.) Beberapa hal yang kami pertimbangkan dalam usulan ini antara lainadalah (1) manfaat neurosains dari memberi dan bekerjasama (cooperation), (2) tradisi lokal yang memberikan nilai tinggi terhadap persahabatan, (3) budaya keramahan, (4) pendekatananti-utilitarianisme, (5) konsep identitas relasional. ---- Abstract One of the main problems in the economic field in this country is how to interpret and explain Article 33 of the 1945 Constitution. There have been many attempts to conduct a judicial review of various laws related to Article 33. At the latest developments in economic thought, there are at least three major currents of thought: those who fully believe in the supremacy of the market economy and profit maximization, as sharpened by Friedman (1970); those who believe that a socialist economy will provide justice, with recent developments such as communitarianism, etc.; and those believing in a middle ground between the two camps, as commonly called the state of capitalism or prosperity. The President of the PRC, Xi Jinping, recently introduced the latter. Without discussing each approach thoroughly, we look at the types of the economy the Kingdom of God has designed for His people. This article also aims to reflect on Article 33 from the perspective of altruism in Christian ethics, especially those related to the concept of hospitality (hospitality). Article 33 of the 1945 Constitution says: "The economy is structured as a joint effort based on the principle of the family cooperative." (Note: this is a non-official translation.) Some economists interpret this family principle as "mechanical solidarity," which is considered outdated. We propose a reinterpretation of this verse based on a concept called the solidarity economy, or the "hospitality economy." (In the previous article in the journal NPTRS, we put forward the term "koinomics"—both the economics of hospitality and koinomics are the same, of course, and need a separate discussion.) Some other issues we consider in this paper include (1) the neuroscientific benefits of giving and cooperation, (2) local traditions that place a high value on friendship, (3) a culture of friendliness, (4) an anti-utilitarian approach, (5) the concept of relational identity.
32
Azifambayunasti, Azril. „RELEVANSI IDE THE OPEN SOCIETY KARL POPPER DAN MULTIKULTURALISME DALAM PEMBELAJARAN SEJARAH“. Jurnal Pendidikan Sejarah Indonesia 5, Nr. 1 (30.06.2022): 37. http://dx.doi.org/10.17977/um0330v5i1p37-48.
Der volle Inhalt der QuelleAnnotation:
The Open Society by Karl Popper is an idea that opposes any kind of oppression and to-talitarianism, so that what is called an open society will be realized, a society that priori-tizes freedom but remains in the corridor of law and ethics. The Open Society is an idea that opposes socialism and capitalism at the same time. As an important idea in the modern age, The Open Society Popper must be able to use in life, just like knowledge that has an axiological basis. This idea is also closely related to democracy which up-holds individual freedom while still being controlled by law. On the one hand, The Open Society can be implemented in the education democracy movement, which is then called multicultural education, with kind of values that accommodate the freedom and equality of individual rights in society. The purpose of this study is to discuss the idea of The Open Society and its relevance to historical education, especially regarding multiculturalism. This discussion was reviewed using the literature study method. The results of this analysis show that The Open Society Popper can be used as a basis for multicultural education because it gives high respect to individual freedom and opposes domination by certain groups, while still respecting the law.Open Society menurut Karl Popper adalah sebuah gagasan yang menentang segala bentuk penindasan dan totalitarianisme, sehingga akan terwujud apa yang disebut masyarakat terbuka, masyarakat yang mengutamakan kebebasan namun tetap dalam koridor hukum dan etika. Masyarakat Terbuka adalah sebuah ide yang menentang sosialisme dan kapitalisme pada saat yang bersamaan. Sebagai sebuah ide penting di era modern, The Open Society Popper harus dapat digunakan dalam kehidupan, seperti halnya pengetahuan yang memiliki landasan aksiologis. Gagasan ini juga erat kaitannya dengan demokrasi yang menjunjung tinggi kebebasan individu dengan tetap dikendalikan oleh hukum. Di satu sisi, Masyarakat Terbuka dapat diimplementasikan dalam gerakan demokrasi pendidikan, yang kemudian disebut pendidikan multikultural, dengan nilai-nilai yang mengakomodasi kebebasan dan persamaan hak individu dalam masyarakat. Tujuan penelitian ini adalah membahas mengenai gagasan The Open Society dan relevansinya dengan pendidikan sejarah, khususnya perihal multikulturalisme. Pembahasan ini dikaji menggunakan metode studi pustaka. Hasil analisis i menunjukkan bahwa The Open Society Popper dapat dimanfaatkan sebagai landasan pendidikan multikultural karena memberikan penghargaan yang tinggi terhadap kebebasan individu dan menentang penguasaan oleh kelompok tertentu, dengan tetap hormat pada hukum.
33
Lunghini, Giorgio. „PRINCIPIA ETHICA E FILOSOFIA SOCIALE“. Istituto Lombardo - Accademia di Scienze e Lettere - Incontri di Studio, 07.11.2017. http://dx.doi.org/10.4081/incontri.2017.303.
Der volle Inhalt der QuelleAnnotation:
The Principia Ethica of G.E. Moore highly influenced the Society of the Apostles and the Bloomsbury Circle, and hence the ‘vision’ of J.M. Keynes. In Schumpeter’s words: “General Theory is the final outcome of Keynes’s protracted struggle to make his vision of our era analytically operational”. The Closing Notes on the social philosophy which the General Theory could lead to, represent in fact the best example of an economic theory intended to found a plan of economic policy, indicating the right way towards the greater good. Nowadays, the most apparent inadequacies of the economic society in which we live are the same as those reported by Keynes in 1936: the inability to provide full employment and the arbitrary and unfair distribution of wealth and income. What should be done, and could be done, if we all really share the view that unemployment and inequality are evil to be healed? According to Keynes, three things should be done: a redistribution of wealth and income, the euthanasia of the Rentier, and a wide socialization of the investment. This is a realistic and analytically well-founded design; however, “The trouble is that capitalist leaders in the City and in parliament are not able to distinguish between the new instruments and measures to save capitalism and what they call Bolshevism”.
34
Zanotto, Paolo. „Lo spirito del libertinage e la genesi del capitalismo moderno. Riflessioni sulla «purezza quasi classica» di Benjamin Franklin“. REVISTA PROCESOS DE MERCADO, 19.03.2021, 251–84. http://dx.doi.org/10.52195/pm.v5i2.313.
Der volle Inhalt der QuelleAnnotation:
Come dimostra ampiamente il dibattito accademico degli ultimi decenni, la controversia sulle origini del capitalismo non cessa di suscitare un enorme interesse. Da un secolo a questa parte, in seguito alla pubblicazione del classico di Max Weber sull’argomento1, si sono susseguite anche le polemiche sulla bontà della sua interpretazione. L’idea secondo cui l’etica calvinista sarebbe stata il motore ideologico che spinse il progresso verso un’organizzazione razionale dell’economia liberale ha incontrato non pochi seguaci, ma altrettanti contestatori. Lo stesso Giorgio Galli, nell’incipit dell’introduzione ad un’assai diffusa edizione dello scritto weberiano, non ha potuto fare a meno di riconoscere come il sociologo tedesco sia considerato, «si può dire unanimemente, uno tra i grandi maestri —forse il maggiore— delle scienze sociali e umane del nostro secolo. Ma mentre l’insieme della sua opera è oggetto di generale apprezzamento, il saggio sull’Etica protestante e lo spirito del capitalismo incontra lo stesso destino degli scritti di Marx sulla struttura di classe e di Bachofen sul matriarcato: oggetto di continue contestazioni, viene continuamente riproposto; criticato una volta «in modo definitivo», risorge dalle ceneri; e deve essere ricriticato altre diecine di volte»2. Stando poi alla drastica affermazione formulata da Herberth Lüthy, «nessuno degli accostamenti di Weber su punti di dottrina o di etica tra l’insegnamento calviniano e l’economia capitalistica ha veramente resistito alla critica»3.
Non c’è dubbio che sussistano punti oscuri nell’interpretazione in base alla quale si pretenderebbe di unire con un nesso causale puritanesimo e capitalismo. Fra le maggiori critiche avanzate, due svettano in particolare. Una è quella che, fondandosi non sulle interpretazioni ma sui fatti storici, ha posto l’accento su come il sistema si fosse sviluppato ed affermato, cronologicamente, ben prima della riforma protestante. A tentare di fornire una data precisa, per quanto puramente simbolica, dell’atto di nascita del capitalismo si è provato il giurista Ubaldo Giuliani-Balestrino4.
35
Costa, Otávio Barduzzi Rodrigues da, und Rosangela Patriota Ramos. „O Que É Ética Protestante E O Espírito Do Capitalismo Entre Os Neopentecostais“. Revista Científica Multidisciplinar Núcleo do Conhecimento, 14.04.2021, 99–124. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/sociologia/etica-protestante.
Der volle Inhalt der QuelleAnnotation:
O objetivo desse artigo é analisar a definição de espirito do capitalismo weberiana bem como ética protestante e tecer considerações com a noção contemporânea de neopentecostalismo. A metodologia foi a análise bibliográfica. Espera-se contribuir com algumas reflexões deixadas pela grande obra de Weber para analisar questões da religião e da sociologia contemporânea. Tem-se como conclusões e resultados finais que o neopentecostalismo transforma a ética protestante, sobretudo no aspecto de ascetismo para um hedonismo de consumo.
36
Jamilah, Joharotul, Arya Hadi Dharmawan, Nurmala K. Panjaitan, und Didin S. Damanhuri. „KETERLEKATAN ETIKA MORAL ISLAM DAN SUNDA DALAM BISNIS BORDIR DI TASIKMALAYA“. Sodality: Jurnal Sosiologi Pedesaan 4, Nr. 3 (25.12.2016). http://dx.doi.org/10.22500/sodality.v4i3.14432.
Der volle Inhalt der QuelleAnnotation:
<p>ABSTRACT<br />In the Era of Global Economy, in general the business world is controlled by the formal economic ethics. This means that the businesses with modern economic system dominates the behaviours of enterpreuneurs in his economic acts. Production relation that is constructed between the enterpreuners and the employers is rational formal relationship, such as the employment contract should be clear above “black and white”, and the SOP (Standard Operational Procedure) which has been determined from beginning or formal legal nature. However, there is still found the businessman with moral economic ethics as the basis of their behaviours may persist, including the businessman of embroidery industry in Tasikmalaya.This research is aimed to reveal the business strategy that is undertaken by the embroidery enterpreuners in order to survive in the modern economy which is based on capitalist economic ethics with formal rational, and how the moral values and formal underlying the relation of production between the businessman and the workers.The methode used in this research is case study, with 12 embroidery enterpreuners, according to the criteria of Legilation No. 20 Yr. 2008 about UMKM, in Tasikmalaya. The data collecting uses deep interview and observation, while the technique of data analysis is used descriptive qualitative analysis. The result of the study is there is an embeddedness of Islamic and Sundanese values in the economic acts of the embroidery enterpreuners in Tasikmalaya with difference of embeddedness level. i.e: (1) Strong embeddedness on the Islamic values and weak Sundanese ethics traditions, call as Islamic-Sundanese Entrepreneurs (2) Strong embeddedness on the Sundanese tradition and weak Islamic Ethics, call as Sunda-Islamic Entrepreneurs, and (3) Strong embeddedness on the modern economic ethics but weak on the Islamic and Sundanese ethics, call as Capitalist Entrepreneurs.<br />Keywords: formal rational, moral ethics economy, Islamic-Sundanese Entrepreneurs, Sunda-Islamic Entrepreneurs, capitalist entrepreneurs</p><p>ABSTRAK<br />Pada era ekonomi global, dunia bisnis pada umumnya dikendalikan dengan etika ekonomi formal. Hal ini berarti bisnis dengan sistem ekonomi modern mendominasi perilaku wirausahawan dalam tindakan ekonominya. Hubungan produksi yang terbangun antara pengusaha dengan pekerja bersifat rasional formal, seperti dengan adanya kontrak kerja yang harus jelas di atas ‘hitam putih’, dan SOP yang sudah ditentukan dari awal atau bersifat legal formal. Tetapi masih ditemukan pelaku bisnis dengan etika ekonomi moral sebagai dasar perilakunya dapat bertahan, diantaranya pengusaha industri bordir di Tasikmalaya. Penelitian ini bertujuan untuk mengungkap strategi bisnis yang dilakukan pengusaha bordir sehingga dapat tetap survive dalam ekonomi modern yang berlandaskan pada etika ekonomi kapitalis dengan rasional formal, serta sejauhmana nilai-nilai moral dan formal melandasi hubungan produksi antara pengusaha dengan pekerjanya berdasarkan tipologi pengusaha. Metode yang digunakan adalah studi kasus, pada 16 pengusaha bordir, sesuai kriteria UU no 20 tahun 2008 tentang UMKM di Tasikmalaya. Teknik pengumpulan data melalui deep interview dan observasi sedangkan teknik analisis data melalui analisis deskriptif kualitatif. Hasil yang didapatkan adalah adanya keterlekatan nilai Islam dan Sunda dalam tindakan ekonomi para pengusaha bordir di Tasikmalaya yang berbeda-beda derajat kelekatannya yaitu (1) keterlakatan kuat pada nilai Islam dan lemahetika budaya Sunda, disebut sebagai tipe Pengusaha Islami-Sundanis, (2) keterlakatan kuat pada nilai budaya Sunda dan lemah pada nilai Islam, adalah tipe Pengusaha Sunda-Islami, dan (3) terlekat kuat pada etika ekonomi modern dan lemah pada etika Islam dan Sunda, sebagai tipe Pengusaha Kapitalis<br />Kata kunci : rasional formal, etika moral ekonomi, Pengusaha Islami-Sundanis, Pengusaha Sunda-Islami, pengusaha kapitalis</p>
37
Zulkarnain, Zulkarnain. „ETOS KERJA DALAM KAJIAN TEOLOGI ISLAM (ANALISIS PENELITIAN MAX WEBER TENTANG ETIKA PROTESTAN DI AMERIKA DAN ANALOGINYA DI ASIA)“. Al-Hikmah: Jurnal Theosofi dan Peradaban Islam 2, Nr. 1 (22.03.2020). http://dx.doi.org/10.51900/alhikmah.v2i1.7605.
Der volle Inhalt der QuelleAnnotation:
<p><em>Max Weber's The Protestant Ethics and the Spirit of Capitalism explains the fact that in the context of modern Europe commercial leaders and capital owners, as well as those who are classified as high-skilled skilled workers, modern companies that are trained in the technical and commercial fields, most are Protestants. The author's purpose in raising this phenomenon is to compare Weber's research with theological views on work ethics. Methodologically, a comparative analysis approach was used in this study. The birth of the view that religion gave birth to an axiological-pragmatic value order that was able to change a society's condition from nothing to nothing, poor to rich, and so on, or in other words that the ethics of Protestant capitalism became a power that made Protestants more ethically superior working with Catholics or other religions is an inaccurate assessment. Theology and work ethic are very closely related because Work is a nature and is one of human identities, so work that is based on the principles of monotheistic faith, not only shows the nature of a Muslim, but at the same time elevates his dignity as a servant of Allah SWT. The findings in this study can be used by religious people in improving work ethic.</em><strong></strong></p><p><strong>Keywords:</strong><em> Work Ethic, Max Weber, Theology</em></p>
38
Navarro Fuentes, Carlos Alberto. „Retrotopías: recuperar la utopía“. Inventio 16, Nr. 39 (01.07.2020). http://dx.doi.org/10.30973/inventio/2020.16.39/8.
Der volle Inhalt der QuelleAnnotation:
El objetivo central de esta investigación es brindar una explicación sobre los términos retropía y utopía para crear una reflexión a partir de la anacronía y el anacronismo. Para esto, el autor usa como referencia al sociólogo Zygmunt Bauman y su concepto de retrotopía; lo que se destaca es la idea que sigue muy latente sobre una Utopía etico-política, que durante la historia siempre se ha pensado; pero la construcción de la humanidad siempre ha elaborado un mundo caótico donde la utópia ha sido irreal, pues la sociedad ha vivido con los sentimientos de miedo, angustia, preocupación, dolor, y con la violencia generada principalmente por el capitalismo mediático de la posverdad. El autor argumenta que vivimos en este exceso de futuro que nos hace sentirnos ansiosos, pero también con este exceso de pasado que nos produce melancolía, y es ése justo el papel que juega la anacronía dentro de nuestra vida.