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Journal articles on the topic 'Law of karma'
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Sari, Anggy Paramitha. "Pemahaman Holistik tentang Karmaphala dalam Lontar Tattwa Wit: Perspektif Filosofis." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 61. http://dx.doi.org/10.25078/sjf.v11i1.1533.
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<em>Hindu society highly believe in the law of cause and effect that also known as karma phala. Every action will produce an equal result. Every single action of each individual has a power to bring happiness or sadness. The law of karma phala tied all of His Creation without exception, fairly and objectively. Karma come from the thoughts, words and actions. Lontar Tattwa Wit is one of lontar (manuscript) that has the explanation about karma phala tenet in it. This article generally aimed to obtain holistic understanding about karma phala in Lontar Tattwa wit based on philosophical perspective.</em>
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Dorj, Jargal. "Mathematical Proof of the Law of Karma." American Journal of Applied Mathematics 2, no. 4 (2014): 111. http://dx.doi.org/10.11648/j.ajam.20140204.12.
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Megawati, Anak Agung Tri. "Keyakinan Hukum Karma Memoderasi Pengaruh Hedonisme Pada Kecurangan Dalam Pelaporan Keuangan." E-Jurnal Akuntansi 32, no. 2 (January 20, 2022): 3669. http://dx.doi.org/10.24843/eja.2022.v32.i02.p06.
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This study aims to examine the effect of hedonism on fraudulent financial reporting and the belief in the law of karma as a moderating variable of the effect of hedonism on fraud. This type of research is quantitative. The research was conducted at the Village Credit Institution in Denpasar City using primary data obtained by distributing questionnaires. The method of determining the sample using the saturated method and obtained as many as 105 respondents. The data analysis technique used is the interaction test of the moderating variable Moderated Regression Analysis (MRA). Based on the results of the analysis, it shows that hedonism has a negative effect on fraudulent financial reporting. The results of the study indicate that high hedonism in an individual can reduce the occurrence of fraud in financial reporting. The belief in the law of karma moderates the effect of hedonism on fraud that the belief in the law of karma weakens the influence of hedonism on fraud in financial reporting.
Keywords: Hedonism; Belief in the Law of Karma; Financial Reporting Fraud.
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Karnik, Sachin J., and Kul Bhushan Suri. "The law of karma and social work considerations." International Social Work 38, no. 4 (October 1995): 365–77. http://dx.doi.org/10.1177/002087289503800405.
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Huxley, Andrew. "Shylock's bad karma: The buddhist approach to law." Law and Critique 7, no. 2 (1996): 245–55. http://dx.doi.org/10.1007/bf01128220.
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Muliati, Ni Ketut, Ni Wayan Yuniasih, and Putu Deddy Samtika Putra. "PENGARUH WHISTLEBLOWING DAN PENERAPAN HUKUM KARMA PHALA PADA PENCEGAHAN KECURANGAN DI LPD SE-KOTA DENPASAR." Jurnal Riset Akuntansi (JUARA) 11, no. 2 (September 30, 2021): 243–55. http://dx.doi.org/10.36733/juara.v11i2.2836.
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Fraud is a problem that is often faced, one of which is the Village Credit Institution. This study wants to examine the effect of whistleblowing and the application of the law of karma phala on fraud prevention. This research was conducted on 34 LPDs in Denpasar City. Research respondents used 84 LPD employees who were determined by the non-probability sampling method. Multiple regression analysis is used to test the research hypothesis.
The results showed that whistleblowing and the application of the law of karma phala had a positive effect on fraud prevention in the Denpasar City LPD. KNKG (2008) states that the effectiveness of whistleblowing will increase the participation of the community and company employees to dare to act in the context of preventing fraud and corruption by reporting to the authorities. Individuals who believe in the law of karma phala will avoid unlawful acts.
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Milner, Murray. "Hindu Eschatology and the Indian Caste System: An Example of Structural Reversal." Journal of Asian Studies 52, no. 2 (May 1993): 298–319. http://dx.doi.org/10.2307/2059649.
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Virtually all interpreters of Hinduism agree that the notions of samsara, karma, and moksa are central to nearly all varieties of Hinduism. That is, it is agreed that most Hindus assume continuing reincarnations (samsara), that a person's current incarnation and experiences are, at least in part, the fruit of past actions (karma), and that release or liberation (moksa) from this ongoing cycle is possible and desirable. As David Kinsley (1982:8) says, “certain underlying beliefs are accepted by most Hindus: karma, samsara, and moksa, for example.” J. L. Brockington (1981:5) notes, “Doctrines concerning … samsara, karma and moksa … may be regarded as axiomatic by most schools of Hindu philosophy.” Thomas Hopkins (1971:50) observes, “By the early sixth century B.C.E., transmigration and the “law of karma” had been generally accepted as basic facts of existence and were rarely challenged from that time on by any major Indian system of thought.” According to A. L. Basham (1989:42): “These [karma and samsara] are the beliefs of nearly all Indians, other than Muslims, Christians, and Parsis, down to the present day.”
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Lehtonen, Tommi. "Belief in Karma: The Belief-Inducing Power of a Collection of Ideas and Practices with a Long History." Religions 14, no. 1 (December 28, 2022): 52. http://dx.doi.org/10.3390/rel14010052.
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This article provides an analysis of the concept of karma and related concepts, such as rebirth, merit, and transfer of merit, along with a historical survey focusing on classical texts. The attractiveness of the belief in karma lies in two main reasons. The first is the moral ideal of getting one’s just deserts on the basis of one’s actions and omissions. The second reason involves the idea of rebirth. The belief in both karma and rebirth can bring consolation with the hope of life hereafter, where one’s destiny is determined not by chance, but by the moral quality of one’s actions in this or previous lives. The belief in karma also incorporates diverging elements, such as transfer of merit. The practice of transfer of merit serves to improve an individual’s moral and religious status through rituals or other suitable means, while the doctrine of karma itself strongly speaks to the strict fulfilment of retributive justice. Both motives—fulfilling justice according to the law of karma and improving one’s moral status through transfer of merit—are psychologically powerful and attractive, although their mutual compatibility is debatable.
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Reichenbach, Bruce R. "The Law of Karma and the Principle of Causation." Philosophy East and West 38, no. 4 (October 1988): 399. http://dx.doi.org/10.2307/1399118.
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Vinayanthi, Ni Made, Made Gede Wirakusuma, Herkulanus Bambang Suprasto, and I. G. A. M. Asri Dwija Putri. "belief on the law of karma moderates the effect of idealism and professional commitment on the ethical decisions of tax consultants." International research journal of management, IT and social sciences 7, no. 6 (November 30, 2020): 175–83. http://dx.doi.org/10.21744/irjmis.v7n6.1035.
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Ethical decision is a decision that is both legally and morally that can be accepted by the wider community. The importance of ethical decisions is taken in solving problems experienced effectively, so that decisions taken do not violate applicable norms and can be accepted by the wider community. The purpose of this study is to find out and obtain empirical evidence about the role of belief in the law of karma in moderating the influence of idealism and professional commitment to the ethical decisions of tax consultants. The population in this study are all registered tax consultants in the Province of Bali. This research analysis technique uses Moderate Regression Analysis (MRA). Based on the results of the analysis it was found that idealism has a positive effect on the ethical decisions of tax consultants. Professional commitment has a positive effect on the ethical decisions of tax consultants. Belief in the law of karma reinforces the influence of idealism on the ethical decisions of tax consultants. Belief in the law of karma reinforces the influence of professional commitment on the ethical decisions of tax consultants.
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Hassner, Pierre. "Nabulsi (Karma), Traditions of War. Occupation, Resistance and the Law." Critique internationale 9, no. 4 (November 1, 2000): 69–70. http://dx.doi.org/10.3917/crii.p2000.9n1.0069.
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Subrata, I. Nyoman. "Ajaran Karmaphala menurut Susastra Hindu Perspektif dalam Kehisupan Sehari-Hari." Sanjiwani: Jurnal Filsafat 10, no. 1 (July 8, 2020): 53. http://dx.doi.org/10.25078/sjf.v10i1.1632.
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<p><em>The essence of Karmaphala teaches that there are three types of karma that are: karma that gives direct consequence, karma that has an indirect effect in which the reward is only enjoyed after death and the karma that will enjoy as a result of previous acts of life.</em><em></em></p><p><em>The Hindus seyoganya understand this universal karmaphala law. Understanding that, every Hindu believer will always think long to do something, since the consequence is in line with the nature of the act to be done. Because knowing the consequences of bad actions will bring bad consequences for himself, then people will abuse themselves from bad actions. That’s why they always do good deeds, because by doing good, the consequences will be fine</em><em></em></p><em>Whatever is done by human beings brings consequences, consequently there is good and bad quality, good results give pleasure and bad consequences to bring trouble. By doing so one must do good because everyone wants pleasure and live peacefully. The fruit of the act (karma) is called reward. The fruits of the act are not always directly perceived or enjoyed. Every act of leaving the former. There is a real container and there is an unidentified former (in the imagination and abstract) used carmavasana</em>
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Ceadel, Martin. "The Traditions of War: Occupations, Resistance, and the Law, Karma Nabulsi." English Historical Review 116, no. 465 (February 2001): 157–58. http://dx.doi.org/10.1093/enghis/116.465.157.
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Harnad, Stevan, and Alma Swan. "India, Open Access, the Law of Karma and the Golden Rule." DESIDOC Journal of Library & Information Technology 28, no. 1 (January 1, 2008): 35–40. http://dx.doi.org/10.14429/djlit.28.1.150.
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Ceadel, M. "The Traditions of War: Occupations, Resistance, and the Law, Karma Nabulsi." English Historical Review 116, no. 465 (February 1, 2001): 157–58. http://dx.doi.org/10.1093/ehr/116.465.157.
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Astawa, I. Putu, Tjokorda Gde Raka Sukawati, and Christantius Dwiatmadja. "CREDIT RISK MANAGEMENT BASED ON HARMONIOUS CULTURAL VALUES TO SUPPORT MICROFINANCE INSTITUTION PERFORMANCE IN INDONESIA." Business: Theory and Practice 21, no. 1 (May 25, 2020): 340–47. http://dx.doi.org/10.3846/btp.2020.9945.
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Credit risk is important in developing the performance of a microfinance institution. The aim of this research was to analyze credit risk through a harmonious cultural approach to improve financial performance. Qualitative approach was used to explore the practice of harmonious culture in managing credit risk. The result of the qualitative study would be utilized to design a questionnaire for quantitative test. Ninety-four (94) companies were selected as the samples by using Slovin Method. The result of the qualitative study explained that harmonious culture-based credit risk was influenced by loan quality, collateral quality, customary rules, traditional leaders, and the belief in karma phala law. Quantitatively, it was found that loan quality, collateral quality, customary rules, traditional leaders, and the belief in karma phala law simultaneously influenced the financial performance. The research result had an implication to risk management in improving financial performance. It could also be used as a new strategy for managers to maintain good relationship with customers.
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Nguyen, Tram Truong Anh. "Towards Skillful Global Citizenship Education." Contemplative Practice, Education, and Socio-Political Transformation (Part Two) 21, no. 1 (September 21, 2020): 26–38. http://dx.doi.org/10.7202/1071572ar.
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This article examines the implications of aspects of Buddhist philosophy for contemporary Global Citizenship Education. With primary reference to the writings of Thich Nhat Hanh, it specifically considers Buddhist understandings of suffering, the doctrine of no-self, the notion of store-consciousness, and the law of karma. The article subsequently introduces a skillful global citizenship education that is built on three pillars; namely, skillful awareness of interdependence, skillful compassion, and skillful awareness of intention.
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Dorj, Jargal. "Mathematical proof of the first stage of the law of karma that good deeds lead to happiness and bad deeds lead to suffering. What is buddha-“God” by buddhist religion understanding?" Technium: Romanian Journal of Applied Sciences and Technology 3, no. 1 (February 13, 2021): 88–103. http://dx.doi.org/10.47577/technium.v3i1.2557.
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In this paper, we will prove the Buddhist teaching that good deeds/actionlead to happiness and bad deeds lead to suffering has a scientific verification by using an optimal control theory branch of mathematics.TheBuddhist teaching considers thatBuddha is a good mind/soul with information about good deeds or good karma. Here we will prove this view has scientific evidence as a theorem.
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Engel, David M. "Globalization and the Decline of Legal Consciousness: Torts, Ghosts, and Karma in Thailand." Law Social Inquiry 30, no. 3 (July 2005): 469–514. http://dx.doi.org/10.1111/j.1747-4469.2005.tb00351.x.
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Muhammad Furqan, Sakdiah, and TR Keumangan. "PENDIDIKAN ISLAM MENURUT KH. HASYIM ASY’ARI (Analisis Kritis Kode Etik Murid Terhadap Guru)." PENDALAS: Jurnal Penelitian Tindakan Kelas dan Pengabdian Masyarakat 1, no. 2 (November 30, 2021): 147–73. http://dx.doi.org/10.47006/pendalas.v1i2.79.
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Abstract. Students, will not have the success of science and will not benefit from the knowledge they have, other than if they want to glorify the knowledge itself, respect the experts and exalt it. It is explained that a person will achieve success if he himself glorifies something he is looking for; so too is a person's failure because he does not want to glorify something he is looking for. According to KH. Hasyim Asy'ari in the Book of Adab Al-'Alim wal Muta'allim, the ethics of a student towards his teacher is divided into 12 ethics, namely: choosing an educator figure; looking for competent teachers; obey the educator; glorify educators; fulfill the rights of educators; positive thinking in educators; pay attention to karma when meeting educators; manners when sharing the room with educators; arranged karma on the opinion of educators; show a happy attitude and enthusiasm for learning; pay attention to manners when communicating; arranged karma in educators in all situations and conditions. KH thinking Islamic education. Hasyim Asy'ari is very relevant when placed in modern times today. The learning process takes a long and gradual one. Science will not easily apply our hearts are still dirty with immoral actions. We need to purify our hearts to learn, so that what our hearts can accept and can easily be applied in actions that reflect good morals. Every action depends on the intention. Thus it is clear from the viewpoint of Islam that students have an obligation to follow the rules or norms that are in accordance with the National Education System Law No. 20 of 2003 article 12 paragraph 1. to ensure the continuity of the process and education.
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Anwar, Anwar. "LAW OF SUBSTANCE AND CONSISTENCY OF REGIONAL REGULATION NUMBER 3 OF 2006 CONCERNING COMMUNITY DEVELOPMENT ACTIVITIES IN KARIMAH." International Journal of Islamic Khazanah 9, no. 1 (July 14, 2020): 9–22. http://dx.doi.org/10.15575/ijik.v9i1.9016.
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Laying Islamic Sharia as an agenda of local government is also quite common among the people. Various institutions and activities aimed at campaigning for the "institutionalization" of Islamic Shari'a in public spaces continue to be echoed. With various weaknesses and strengths, one of which is in the district of Cianjur with the Movement for Community Development with morality, the purpose of this article is to see how the consistency of regional regulation number 3 of 2006 applies to regulations issued by the government, both regional and regent regulations, with the analytical research method. Descriptive supported by documents related to the researchers concluded that the regional regulations and the regulations of the regents have not yet optima to incorporate the morality element of karma into each Regulation that is ratified.
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Kindjic, Zoran. "The problem of evil in Hinduism." Filozofija i drustvo 21, no. 1 (2010): 209–24. http://dx.doi.org/10.2298/fid1001209k.
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After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's deeds in the previous incarnations is almost widely accepted in India. The idea of karma at the same time provides the cosmic justice and releases God from the responsibility for evil in the world. The impersonal law of karma also has the educational purpose. The whole world derived from the brahman and under the process of evolution. Through the numerous lives and the different experiences, suffering from the consequences of one's own behavior, an individual learn from the spiritual lessons. In the times of the cosmic crises, when evil prevails in the world, Vishnu incarnates in the figure of avatar to win over evil and to restore the blocked evolution. Although evil is defeated, it still cannot be entirely uprooted from the physical world. The salvation for man is possible only after dissolving personal ego and having enlightened oneself, transcends to the sphere of dualism.
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Lawal, Hameed Olutoba. "Governance without Conscience in Nigerian Polity: An Edification in Muyiwa Ademola’s Film, Owo Okuta (The Law of Karma)." UJAH: Unizik Journal of Arts and Humanities 17, no. 3 (September 29, 2017): 181. http://dx.doi.org/10.4314/ujah.v17i3.9.
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Dillon, Michael. "Traditions of War. Occupation Resistance and the Law. By Karma Nabulsi. Oxford: Oxford University Press, 2000. 293p. $72.00." American Political Science Review 95, no. 4 (December 2001): 1041–42. http://dx.doi.org/10.1017/s0003055400400833.
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Karthik, Vignesh. "Do the arguments of Sāṅkhya and Mīmāṃsā on the law of karma imply or refute the ecxistence of God?" IOSR Journal of Humanities and Social Science 21, no. 09 (September 2016): 25–29. http://dx.doi.org/10.9790/0837-2109122529.
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Yuniarta, Gede Adi, and I. Gusti Ayu Purnamawati. "Spiritual, psychological and social dimensions of taxpayers compliance." Journal of Financial Crime 27, no. 3 (May 25, 2020): 995–1007. http://dx.doi.org/10.1108/jfc-03-2020-0045.
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Purpose This paper aims to analyze the role of spiritual, psychological and social dimensions of business taxpayer compliance in micro small and medium enterprises. Tax compliance is an ideal condition for taxpayers who meet tax regulations and report income accurately and honestly. However, the reality in Indonesia shows the voluntary compliance level to the community is still low. This is reflected in the amount of state tax revenue compared to gross domestic product. Design/methodology/approach The location of the study was conducted on taxpayers of micro small and medium enterprises in Bali Province. The type of data used in this study is quantitative data with primary data sources in the form of questionnaires to 100 business taxpayers. Data analysis uses multiple linear regression. Findings The results showed that money ethics (as a psychological dimension) and tax socialization (as a social dimension), did not significantly influence tax compliance. Karma phala (as a spiritual dimension) has a positive and significant effect on business taxpayers’ compliance. When an individual's behavior has reflected commitment in their religion philosophy, it is expected to be a control of deviant behavior and good behavior in taxation obligations. In the future, it will be able to prevent deviations from perversion and universal undesirable. Research limitations/implications Research is only limited to entrepreneurs who are in the micro small and medium business sector, so it is still lacking in representing the public opinions, especially business people in businesses whose scope is wider. In addition, the variables used in this study are still not maximized, one can add more variables, one of which is tax modernization. Originality/value Consideration of spirituality dimension use because it is part of individual character formation in attitude and behavior. The psychological and spiritual dimensions include the human behavior theories development that integrate aspects of spirituality to shape human behavior as a whole with a comprehensive perspective, especially religious philosophy through the enforcement of karma phala laws to realize compliance and fulfillment of tax obligations with full responsibility.
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Márquez Domínguez, Carmelo, Ketty Daniela Calva Cabrera, and Vanessa Karina Duque Rengel. "Participación digital ciudadana en Perú y Ecuador durante la gestión gubernamental de crisis por la COVID-19." Revista Española de la Transparencia, no. 14 (March 30, 2022): 181–205. http://dx.doi.org/10.51915/ret.197.
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Se analiza la respuesta de las audiencias/ciudadanías en la red social Facebook de los Ministerios de Salud de Ecuador y Perú, en relación a los contenidos publicados sobre la pandemia por COVID-19 durante la primera ola de cada país, a fin de identificar su papel en la decodificación del discurso gubernamental. Con un enfoque cualitativo, se aplica un estudio de caso a través de la observación de ocho categorías y del análisis de métricas facilitadas por la aplicación digital Fanpage Karma. Como principales resultados, destacan dos realidades aparentemente homogéneas y caracterizadas por una coherencia discursiva y una comprensión lectora en los comentarios, una supremacía de la emoción sobre la razón como encuadre y un ausente adicionamiento de información. No obstante, se pueden hallar datos esclarecedores que apuntan a dos sociedades distintas en torno a las posibilidades de diálogo con sus Gobiernos: una con mayor aquiescencia e interacción; la otra, sin grandes espacios para el debate en la participación digital.
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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (May 20, 2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.
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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newly popularized ritual to appease aborted fetuses, some are keenly critical of the exploitation of women and manipulation of scriptures. Through a discursive analysis, this paper demonstrates the wide spectrum of Buddhist narratives in response to reproductive politics embedded in the conflicts between modernity and tradition, as well as locality and globality.
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Bartoli, Clelia. "Libertŕ e diritti tra India ed Europa. Un approccio genealogico ai valori culturali." DIRITTI UMANI E DIRITTO INTERNAZIONALE, no. 3 (December 2009): 541–63. http://dx.doi.org/10.3280/dudi2009-003006.
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- This paper will deal with the issue of human rights and multiculturalism away from cultural relativism and universalism while taking inspiration from Nietzsche's Moral Genealogy. In particular, the concepts of karma, dharma and trivarga (an indian traditional form of particularism in the law) will be explained as they are expressed in the Bhagavad Gita, one of the most important texts of Indian philosophical literature. From this analysis it will emerge the impossibility of deducing the idea of human rights from the Sanskrit text. Not because the Bhagavad Gita adopts a communitarian conception of the self but because it entails a very complex and interesting idea of freedom which is little compatible with contemporary human rights discourse. Then, it will be quoted a criticism against the Bhagavad Gita based on the historical genealogy of cultural values, as it was formulated by B.R. Ambedkar - Chairman of the Drafting Committee of Indian Constitution. Finally, this writing will highlight some of the misunderstandings revolving around human rights and multiculturalism. This will be done while suggesting a genealogical approach where different intellectual and law traditions challenge and implement each other, rather than being locked in a sterile mutual respect.
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Ostrovskaya, E. P. "Buddhist Ethic: Conceptual Foundations of the Doctrine of Meritorious Activity." Vestnik of Saint Petersburg State University of Culture, no. 4 (45) (December 2020): 72–77. http://dx.doi.org/10.30725/2619-0303-2020-4-72-77.
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The doctrine of meritorious activity as an everyday practice of individual moral development is the center of Buddhist ethics. The topic of the paper comprises the conceptual basis of this activity as presented in the exegetic treatise «The Encyclopedia of Abhidharma» («Abhidharmakośa») ascribed to eminent medieval Indian Buddhist thinker Vasubandhu (4–5th centuries). Three forms of meritorious activity are analyzed here: giving, cultivation of benevolence to all sentient beings, virtuous action. Meritorious activity is treated as religious virtue. The basis for this interpretation is formed by the theory of karma (transcendental law of causality). Ethical aspect of the practice of giving deserves special attention. Canonical typology of giving’s having no religious virtue because of moral defectiveness of the giver is considered. The paper also presents the explication of virtuous action. According to this theory abstention from immoral actions must be supplied with the refusal of self-gratification.
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Huang, Keji, Philip L. Pearce, Mao-Ying Wu, and Xiong-Zhi Wang. "Tourists and Buddhist heritage sites: An integrative analysis of visitors’ experience and happiness through positive psychology constructs." Tourist Studies 19, no. 4 (June 12, 2019): 549–68. http://dx.doi.org/10.1177/1468797619850107.
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The influence of visiting Buddhist heritage sites on happiness is the core concern of this article. China’s four sacred Buddhist mountains provided the setting for the study. Sixty semi-structured interviews were conducted to examine the positive effects of Buddhism on visitors. Thematic analysis was first undertaken to understand the Buddhism-induced happiness. In the terms of Buddhism, the visitors’ happiness was related to the law of karma, impermanence and reincarnation. The PERMA model from positive psychology was then utilized as a second interpretive framework, in which positive changes in visitors’ attitudes, behaviours and life were noted. The links between the core values of Buddhism and the PERMA model were then established and portrayed. The study makes a theoretical contribution by connecting the positive psychology constructs and the effects of Buddhism in the tourism context. In addition, this study provides insightful suggestions for local communities to manage religious heritage sites sustainably.
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Charan, Rinaben. "Philosophy of Brahmakumari." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 6 (June 15, 2022): 82–89. http://dx.doi.org/10.31305/rrijm.2022.v07.i06.014.
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Brahmakumari is a branch of Hinduism where the teaching of soul-divine is given. Where God is the great, omnipotent teacher and humans are his students. Atma, Paramatma, Law of Karma, Moral Mathematics, Equality between Zero and Paramatma, Location of Atma, Form of Atma, Concept of Divine Power, Vishwanataka Chakra, Life Education material lessons are given in this Sristirupi school. Thus, Bhagirath tries to make the world a beautiful place for individuals to live through Brahmakumaris.
Abstract in Gujarati Language:
બ્રહ્માકુમારી હિન્દુધર્મની એવી શાખા છે જ્યાં આત્મા-પરમાત્માનું શિક્ષણ આપવામાં આવે છે. જ્યાં પરમાત્મા મહાન, સર્વશક્તિમાન શિક્ષક છે અને માનવીઓ તેના વિદ્યાર્થીઓ છે. આ સૃષ્ટિરૂપી શાળામાં આત્મા, પરમાત્મા, કર્મનો નિયમ, નૈતિક ગણિત, શૂન્ય અને પરમાત્મા વચ્ચેની સમાનતા, આત્માનું સ્થાન, આત્માનું સ્વરૂપ, દિવ્ય સત્તાની સંકલ્પના, વિશ્વનાટક ચક્ર, રાજયોગ દ્વારા જીવન શિક્ષણના પદાર્થપાઠ આપવામાં આવે છે. આમ, બ્રહ્માકુમારીઝ દ્વારા વિશ્વને વ્યક્તિઓને રહેવા માટેની સુંદર જગ્યા બનાવવાનો ભગીરથ પ્રયાસ કરે છે.
Keywords: બ્રહ્માકુમારીની સ્થાપના, વિશ્વનાટક ચક્ર, આત્મા, પરમાત્મા, દિવ્યસત્તા, આધ્યાત્મિક શિક્ષા
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Hadiati, Mia, Lis Julianti, Moody R. Syailendra, Luthfi Marfungah, and Anggraeni Sari Gunawan. "PERAN DESA ADAT DALAM TATA KELOLA LEMBAGA PERKREDITAN (LPD) DI BALI." Jurnal Muara Ilmu Sosial, Humaniora, dan Seni 5, no. 2 (October 31, 2021): 580. http://dx.doi.org/10.24912/jmishumsen.v5i2.10080.2021.
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LPD as one of the MicroFinance Institutions is very rapidly growing in Bali Province. LPD is said to be the business center of the informal sector. The existence of LPD as a credit institution in the village has been recognized based on customary law. In 2020 LPD in Bali amounted to about 1,433 LPD from a total of 1,485 Indigenous Villages in Bali which more served loans for villagers for various purposes. Therefore, in the management of LPD must be managed properly, correctly, transparency so that there is no misuse of LPD in its management and designation. The research method used in this research is normative-empirical legal research. This research is a blend of normative legal research and empirical legal research. Normative legal research is legal research that uses secondary data, while empirical legal research is legal research that uses primary data. Based on the results of this pre-study can be concluded the occurrence of criminal acts of corruption committed both the Board and lpd managers cause disputes. Disputes conducted by lpd managers and managers cause conflicts of interest either between the manager with customary karma or between managers and managers both in the duties and functions of their authority. Disputes over customary issues in the Village within the scope of LPD either indicated that cause village losses or violations of applicable laws and regulations are often resolved through national law compared to customary law that applies in an LPD area. LPD sebagai salah satu Lembaga Keuangan Mikro sangatlah berkembang pesat di Provinsi Bali. LPD dikatakan sebagai pusat usaha sektor informal. Eksistensi LPD sebagai lembaga perkreditan di desa telah diakui keberadaannya berdasarkan hukum adat. Tahun 2020 LPD di Bali berjumlah sekitar 1.433 LPD dari total 1.485 Desa Adat di Bali yang lebih banyak melayani pinjaman bagi masyarakat desa untuk berbagai keperluan. Oleh karena itu didalam pengurusan LPD haruslah dikelola dengan baik, benar, transparansi agar tidak terjadi penyalahgunaan LPD di dalam pengelolaan dan peruntukannya. Metode penelitian yang digunakan dalam penelitian ini adalah penelitian hukum normatif-empiris. Penelitian ini merupakan perpaduan antara penelitian hukum normatif dan penelitian hukum empiris. Penelitian hukum normatif adalah penelitian hukum yang menggunakan data sekunder, sedangkan penelitian hukum empiris adalah penelitian hukum yang menggunakan data primer. Berdasarkan hasil pra penelitian ini dapat disimpulkan terjadinya tindak pidana korupsi yang dilakukan baik itu Pengurus dan pengelola LPD menimbulkan sengketa. Sengketa yang dilakukan oleh Pengurus dan pengelola LPD menimbulkan konflik kepentingan baik antara pengurus dengan karma adat atau antar pengurus dan pengelola baik dalam tugas dan fungsi kewenangannya. Sengketa permasalahan adat di Desa dalam ruang lingkup LPD baik itu terindikasi yang menimbulkan kerugian desa ataupun pelanggaran Peraturan Perundang Undangan yang berlaku seringkali sengketa tersebut diselesaikan melalui hukum Nasional dibandingkan dengan hukum adat yang berlaku di suatu wilayah LPD.
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Yadnyawati, Ida Ayu Gde. "BUILDING CHILDREN’S CHARACTER THROUGH TRADITIONAL BALINESE GAME: MEGALA-GALAAN REVISITED." International Journal of Interreligious and Intercultural Studies 1, no. 1 (October 1, 2018): 62–70. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.37.
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Character is the values of human behavior associated with God Almighty, self, fellow human, environment, and nationality embodied in thoughts, attitudes, feelings, words, and deeds based on religious norms, law, etiquette, culture, and customs. Character education, according to Thomas Lickona (1991), is the education to shape the personality of a person through character education, whose results that can be seen in the actual actions of a person that are considered good, honest, responsible, respectful of the rights of others, hard work, and others. Building the character of children can be done through a traditional Balinese game called megala-galaan. This game is often played with accompaniment of singing Goak Maling Taluh. The poem Goak Maling Taluh sound simple with rhythm or easy rhythm, and the author was still anonymous until now. Behind the simplicity of his poetry hides a deep philosophical meaning about the nature of karma phala. The megala-galaan game with the singing Goak Maling Taluh implementation of fun learning concepts, a traditional Balinese educational concept that emphasizes aspects of learning while playing, and playing while learning.
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Rosmawati, Rosmawati. "Nilai dan Peranan Sosial Perempuan Bali Di Kota Baubau." Equilibrium: Jurnal Pendidikan 5, no. 1 (April 1, 2019): 50–55. http://dx.doi.org/10.26618/equilibrium.v5i1.1184.
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Each family member has a role in a family unit, including wives who have a central role in domestic territory but also sometimes work in the public domain. Technique of data collection is done by using observation, interview, and documentation. Data analysis technique used in this research is using qualitative descriptive analysis. The results showed that culture and belief in religious teachings is one of the factors behind the formation of work ethic of Balinese women in living their lives. Activity work is based on the belief in Karmapala's law which is believed to be a form of karma from the results of good and bad deeds that bring a high adherence attitude to the planting of virtue values in every act that is born through sincere devotion and sacrifice. To that end, Balinese women always attach great importance to good relations in their every action, hard work, willing to work hard, to sacrifice to slave workers only to achieve a better life later through the process of rebirth (Rengkarnasi) as a measure of deeds of every deed.Keywords: Value, Role, Bali Women
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Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism." Numen 54, no. 4 (2007): 459–99. http://dx.doi.org/10.1163/156852707x244306.
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AbstractIn Tibet, certain categories of Buddhist sacra are ascribed the power to liberate through sensory contact. No less than “buddhahood without meditation” is promised, offering an expedient means to salvation that seemingly obviates the need for a rigorous regime of ethical, contemplative, and intellectual training. This article investigates two such categories of sacra, substances that “liberate through tasting” and images that “liberate through seeing” as found in a mode of revelation particular to Tibet and culturally related areas, in which scriptures and sacred objects are reportedly embedded in the landscape as terma or “treasures” (gter ma). The author argues that charisma invested in these substances and images — through an amalgamation of relics and special means of consecration — provides the grounds for the soteriological benefits claimed as a result of sensory contact with them. The question is whether these benefits suggest a notion of grace in Tibetan Buddhism, and if so how it might contravene without contradicting the law of karma. Exploring this question sheds light on the role of the senses and the nature of Buddhist soteriology as it developed in Tibet.
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Damai, Andry Hikari, Theodorus Aries Bryan Nugraha Setiawan Kusuma, and Andika Witono. "Komunikasi Visual Dalam Relief Karmawibhangga Candi Borobudur." PANALUNGTIK 3, no. 2 (December 28, 2020): 105–16. http://dx.doi.org/10.24164/pnk.v3i2.44.
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Relief is a 3-dimensional work of art carved on a rock that is related to religious teachings, both Hindu and Buddhist. Relief is used to show religious lessons to followers, one of the relief is the Karmawibhangga relief found in Borobudur Temple which explains about karma law lessons using the community background at that time. This research will discuss the problem of depicting life in Karmawibhangga relief which can be a visual communication medium in the Mataram Kuno era. The purpose of this research was to determine the role of reliefs related to the values of social life and the values of the great traditions of the Karmawibhangga relief at Borobudur Temple. This study used a descriptive analysis method with primary data based on direct observation of the Karmawibhangga relief object at Borobudur Temple, and secondary data in the form of photos from a collection from the Borobudur Temple Conservation Center, as well as literature studies. In visual communication, aesthetics is a part that contains aspects of natural configuration so as to convey the message as a whole. Relief Karmawibhangga is a visual communication medium that depicts life in the ancient Mataram era.
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Lenkov, Pavel D. "Buddhist Elements of the Anthropological Conceptions of the Religious Taoism of the Quanzhen School (Based on Long Men Xin Fa): Soteriology and the Concept of Human Activity." Study of Religion, no. 2 (2019): 56–65. http://dx.doi.org/10.22250/2072-8662.2019.2.56-65.
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The article analyses anthropological ideas of one of the schools of religious Taoism – Quanzhen/ Longmen – in the aspect of identifying and considering the Buddhist elements of these ideas. For the school of Quanzhen, from the very moment of its appearance, there was a tendency toward religious syncretism/ synthesis, the desire to unite the principles and practice of Taoism, Buddhism, and Confucianism. The main source for the analysis was the text of the 17th century Long men xin fa (“The Law of the HeartConsciousness [according to the Tradition] Longmen”), which outlined the views of Wang Changyue, master of the Taoist school Quanzhen/Longmen, and also included a number of basic texts of the Quanzhen school, which outline the views of the founder and masters of the school of the first generation. The article discusses the two components of the School’s anthropological representations in which Buddhist influence is most clearly manifested: soteriology and the concept of human activity. The Buddhist doctrine of “activity/action” (karma) was incorporated into the representation system of the Taoist school Quanzhen. The «soteriological» statements in the Quanzhen/Longmen texts also often include Buddhist expressions that function in the texts in parallel with typically Taoist formulations
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Chalise, Keshav Raj. "Cultural Practice of Natural Theology and Environmental Ethics in the Vedas." Literary Studies 35, no. 01 (March 9, 2022): 27–36. http://dx.doi.org/10.3126/litstud.v35i01.43685.
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Vedic texts have established the cult of worshipping natural phenomena, which from the surface understanding is the process of personification, but in real, Vedic hymns show on how the Vedic people have understood the underlying power of nature. Vedas, Rig Veda, Sama Veda, Yajur Veda and Atharva Veda, have joined the human culture with the philosophy of nature in the mode of natural theology. The culture of sacrifice taught through Vedic hymns has conveyed the knowledge of mutual dependence of man, God and nature. Vedas have proven the natural theological notion of nature-God relation with the hymns devoted to nature phenomena as the metaphors of power, creativity, essence and purity in the forms of deities. Vedas have pertained ecocentrism as the cultural practice of nature eminence. They have further addressed the idea of environmental ethics through the Vedic view of cosmological and ontological unity in nature, and the ethics of natural law in the form of rita, dharma and karma. With the examination of Vedic priority to nature, especially from the Rig Veda, this study anticipates to link Vedic natural religion with the nineteenth century philosophy of natural theology and late twentieth century ecological study of environmental ethics.
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Jaya, Pajar Hatma Indra. "The dynamics of public support for the king in Yogyakarta." Masyarakat, Kebudayaan dan Politik 31, no. 1 (March 27, 2018): 84. http://dx.doi.org/10.20473/mkp.v31i12018.84-93.
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The background of this research is the support of the people of Yogyakarta to the sultan to lead Daerah Istimewa Yogyakarta. This paper is aimed at examining the relationship between a king and the community in the democracy era. The cases examined specifically in this study were the case of the proposed law of Yogyakarta in the Sutet region, and the ore mining case in Kulonprogo. Research was conducted qualitatively by collecting data through documentation, observation and interview. Informant retrieval technique is done by cluster technique. This research is analyzed by rational choice theory which assumes that people are always trying to optimize the choices that bring benefits (Mallarangeng 2008: 9, Kuper & Kuper 2000: 895). The study had various findings, such that public support of the king could not be explained by the concept of Javanese power and that logical consideration in the form of the interest proximity of each group becomes a concept of public support against the king. When the group interests are closer, they show their support, but, when the gap becomes wider, they readily change their support without fear of karma.
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Muhdaliha, Benny, and Dewa Ray Dharmayana Batuaya. "Film Animasi 2 Dimensi Cerita Rakyat Bali Berjudul I Ceker Cipak." Jurnal Bahasa Rupa 1, no. 1 (October 28, 2017): 61–72. http://dx.doi.org/10.31598/bahasarupa.v1i1.143.
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Many factors can lead to moral irregularities by children, one of which is the number of impressions that are less culturally appropriate and less educational for children. Impressions adapted from folklore often become a strategic alternative as educational media. In general, the message conveyed in folklore is a guideline of behavior in social life, good and bad teaching, joy, sadness, and heroism. Positive moral messages contained are expected to control turbulent in emotion and character development in the process of forming a child's character, especially in the contemporary era. 2 dimensional (2D) animated film which delivering Balinese local content from folklore is done by this research. The 2D animation is entitled 'I Ceker Cipak'. The 2D animation form is chosen because it can explain complicated information to be more simple and interesting, so it can be easily to understood by the audience. 2D animated film is also a media that can be enjoyed by all ages and relatively cheaper and easy to use. Story I Ceker Cipak also convey the values of justice, and humanity through the implementation of the law of karma phala. From the results of tests conducted on children SDN 1 Semarapura Middle students, Klungkung, found that elementary school children can easily understand the moral messages contained in the 2D animation folklore movie entitled I Ceker Cipak.
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Lysenko, Viсtoria. "To be liberated the Vaisheshika way, or the Vaisheshika attempt at a «Negative Soteriology» by the Indian school of philosophy." Философская мысль, no. 12 (December 2021): 8–14. http://dx.doi.org/10.25136/2409-8728.2021.12.37003.
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The article examines the original concept of the Vaisheshika school, criticized by other Indian philosophers, according to which Self (Atman), freed from the bonds of rebirth (saṃsāra), is a pure substance (dravya), devoid of consciousness, which is believed to be its impermanent quality (guna); the opponents compared the Vaisheshika's liberated Self with a stone or a log. The author proposes an explanation of the Vaisheshika liberation doctrine (soteriology) within the framework of its categoriology, in which consciousness and Atman belong to different categories, respectively, guna and dravya. Vaisheshika proclaims knowledge of the six categories to be the highest spiritual goal (nihshreyasa), which, in turn, comes from the pure Dharma (Merit). The reason why the Vaisheshikas felt obliged to add a pure Dharma as the final step towards liberation (which distinguishes Vaisheshika from other schools, emphasizing the soteriological value of knowledge) is explained by assuming the Dharma's capacity to overcome a dichotomy of merit-demerit (dharma-adharma) as the main factor responsible for the rebirth of an embodied ātman. The pure Dharma, due to all the positive karmic energy accumulated during countless reincarnations of the soul, arises at the very last moment in a person's life to purufy his/her true Atman from the law of karma and rebirth. Since nothing can be said about Atman's future, it is not a "liberation for", but a "liberation from", which can be called a "negative soteriology".
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Hadriani, Ni Luh Gede, and Gede Yoga Satrya Wibawa. "Actualization of Anti-Corruption Values in the Local Wisdom of the Bali Community." Sociological Jurisprudence Journal 5, no. 1 (February 28, 2022): 8–16. http://dx.doi.org/10.22225/scj.5.1.2022.8-16.
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Presently, corruption in Indonesia is very worrying, although various actions have been taken, it turns out that corruption tends to exist and continues to increase both in quantity and quality. The severity of the disease of corruption that afflicts our nation cannot be left alone; we must find a way out, no matter how hard and difficult the terrain is. At least this downturn still leaves a blessing, giving us the opportunity to reflect, think clearly about the corruption problem we are facing. One way to develop the value of anti-corruption values is; honesty, discipline, and responsibility are with; 1) explore, study, and understand the potential for anti-corruption values contained in local wisdom and 2) actualize these anti-corruption values in people's lives. Balinese people have various forms of Local Wisdom in fostering non-corrupt behavior. The potential of Local Wisdom is related to the values of: Honesty Value, Caring Value, Independence Value, Discipline Value, Responsibility Value, such as believing in the law of karma phala, The existence of paiketan alliances in traditional villages. Value of Hard Work, Value of Courage, and Value of Justice. The steps that need to be taken in actualizing anti-corruption values in the life of the Hindu community in Bali are by doing Dharma Discourse, Dharma Tula, Dharma Gita and Dharma Sedana. With the target of actualization are Children, Young Generation and the community.
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Basri, La Ode Ali, I. Wayan Mudana, Wa Ode Sitti Habsah, Akhmad Marhadi, La Tarifu, Faika Burhan, and La Janu. "Pamali, Bajo’s Local Wisdom in the Conservation of Marine Resources." Asian Social Science 13, no. 12 (November 28, 2017): 63. http://dx.doi.org/10.5539/ass.v13n12p63.
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The purpose of this study is to examine and analyze the tradition of pamali (taboo/tobo) as one of local wisdom of Bajo tribe in the conservation of marine resources. This research was conducted in Bungin Permai Village, South Konawe District, Southeast Sulawesi. Data collection techniques were conducted through in-depth interviews, involved observations, document studies and focused discussions. Data analysis is done through data reduction, data presentation and conclusion. The results show that pamali or abstinence is one of local wisdom of Bajo tribe in the conservation of marine resources born from their life experiences in interacting with the sea, with the same (Bajo tribe) and bagai (people outside Bajo tribe), and their relationship with Mbo (God) the ruler of the sea. Pamali arranges matters relating to the survival of ecosystems and marine biota, such as pamali of catching fish or collecting seafood around the coral reefs, in pasi and pamali of catching marine animals seen as the embodiment of Mbo. Pamali also deals with the safety of individuals and Bajo society generally, because the Bajo tribe believes in pamali as karma law, if it is violated will befall the person who violates it or its family and its offspring anytime and anywhere. The understanding of pamali gave birth to the concept of self-conscious behavior in the management of marine resources called empe diri (empat diri) that is Self-Awareness, Self-Endurance, Self-Conception and Self-Confidence.
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Suharyo, Suharyo. "PERANAN KEJAKSAAN REPUBLIK INDONESIA DALAM PEMBERANTASAN KORUPSI DI NEGARA DEMOKRASI (Role of The Attorney General of Indonesia in Eradicating Corruption in State Democracy)." Jurnal Penelitian Hukum De Jure 16, no. 1 (August 26, 2016): 15. http://dx.doi.org/10.30641/dejure.2016.v16.15-25.
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PERANAN KEJAKSAAN REPUBLIK INDONESIADALAM PEMBERANTASAN KORUPSI DI NEGARA DEMOKRASI(Role of The Attorney General of Indonesia in Eradicating Corruption in State Democracy) The Attorney General of Indonesia plays a strategic position in corruption eradication. Since IndonesiaIndependent Day on 17 August 1945 until now, the attorney general keeps eradicate the corruption. As one of the elements of criminal justice system of the democracy state refers to the Act No.16/2004 on the Attorney General of Republic of Indonesia, and also a concern with the Act No.8/1981 on the Criminal Code (KUHAP). Corruption eradication is ruled and stipulated on the Act No.31/1999 on Corruption Eradication Jo the Act No.20/2001, and supported the Act No.8/2010 on the Criminal Act of Money Laundering . Questions of this research were what obstacles of corruption eradication in attorneys and how to make it effective? It was a normative-juridical method. It was an impression that the Attorney General has no dare to enforce the law for the elite politician, local officials (governors,majors) because of their strong relationship with. This phenomenon triggered scholars to do long march and protest to the Attorney General to be consistent and responsive in corruption eradication. Good governance and bureaucracy reform had no big impact, the meaning of “Tri Atmaka” and “Tri Karma Adhyaksa” had truly not been absorbed and practiced, yet. Keywords: The Attorney General of Indonesia in eradicating corruption ABSTRAK Kejaksaan Republik Indonesia memegang posisi sangat strategis dalam pemberantasan korupsi. SejakProklamasi Kemerdekaan 17 Agustus 1945 sampai sekarang, Kejaksaan Republik Indonesia terus menerus melakukan pemberantasan korupsi. Sebagai salah satu unsur dari sistem peradilan pidana (Criminal Justice System) di dalam negara demokrasi Kejaksaan RI mengacu pada Undang-Undang Nomor 16 Tahun 2004 Tentang Kejaksaan RI, dan juga memperhatikan Undang-Undang Nomor 8 Tahun 1981 tentang Hukum Acara Pidana (KUHAP). Khusus untuk pemberantasan korupsi, diatur melalui Undang-Undang Nomor 31 Tahun 1999 tentang Pemberantasan Tidak Pidana Korupsi no Undang-Undang Nomor 20 Tahun 2001, dan ditunjang Undang-Undang Nomor 8 Tahun 2010 Tentang Tindak Pidana Pencucian Uang. Adapun rumusan masalah dalam penelitian ini adalah apakah kendala yang melekat jajaran Kejaksaan dalam pemberantasan korupsi, serta Bagaimana mengefektifkan Kejaksaan RI dalam pemberantasan korupsi. Metode yang dipakai adalah yuridis normatif.Terdapat kesan, Kejaksaan RI sangat tumpul pada pelaku dari elit politik, dan pejabat daerah (Gubernur, Bupati/Walikota) yang mempunyai koneksi politik yang kuat.Sehingga tidaklah mengherankan, apabila di berbagai daerah, muncul aksi-aksi unjuk rasa dari kalangan mahasiswa yang menuntut Kejaksaan RI agar konsisten dan responsif dalam pemberantasan korupsi. Good Governance dan reformasi birokrasi, hanya berpengaruh positif, secara minimal. Makna Tri Atmaka, serta Tri Karma Adhyaksa, kurang diresapi dan kurang diamalkan secara mendalam. Kata Kunci: Kejaksaan RI dalam pemberantasan korupsi
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Rindawan, I. Ketut, I. Made Purana, and Fransiska Kamilia Siham. "Pengaruh Pola Asuh Orang Tua Dalam Pembentukan Karakter Disiplin Pada Anak Dalam Lingkungan Keluarga." Jurnal Pacta Sunt Servanda 1, no. 2 (September 2, 2020): 53–63. http://dx.doi.org/10.23887/jpss.v1i2.361.
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The parenting style of the parents has a very big influence on the formation of the child's personality. This pattern of behavior is immediately felt by children, be it positive behavior or negative behavior. Character are the values of human behavior related to God Almighty, self, fellow human beings, the environment, and nationality which are manifested in thoughts, attitudes, feelings, words, and actions based on religious norms, law, karma, culture. , and customs. Based on this fact, the researcher wanted to examine the influence of parenting styles in the formation of disciplinary characters in children in the family environment in Wae Kelambu, Komodo Manggarai Barat sub-district. This study aims to determine the influence of parenting styles in the formation of disciplinary characters in children in the family environment. This type of research is descriptive using a qualitative approach, the research subjects are some parents who practice parenting. The techniques used in writing scientific papers are observation techniques and interview techniques. The data were analyzed descriptively qualitatively. Parenting patterns play an important role in fostering the development of children's character. In the Wae Kelambu sub-district, Komodo Manggrai Barat Subdistrict, West Manggrai, East Nusa Tenggara adopts authoritarian parenting, democratic parenting, and permissive parenting. A decision is made jointly by considering both parties. Children are given the freedom to be responsible, which means that what the children do must still be under the supervision of their parents and can be morally responsible. Suggestions for planting good characters in this research site are at least maintained and maximally improved.
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Kusno, Ali. "PANDANGAN PUBLIK TERHADAP NAJWA SHIHAB TERKAIT DUGAAN PROVOKASI DALAM AKSI MAHASISWA." BEBASAN Jurnal Ilmiah Kebahasaan dan Kesastraan 7, no. 1 (June 8, 2020): 65–83. http://dx.doi.org/10.26499/bebasan.v7i1.76.
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Aksi unjuk rasa menuntut penolakan terhadap RUU KUHP dan revisi UU KPK berujung rusuh diikuti oleh elemen mahasiswa berbagai perguruan tinggi di Indonesia. Salah satu tokoh publik yang gencar memberikan narasi sejalan dengan mahasiswa adalah Najwa Shihab. Najwa Shihab melalui unggahan-unggahannya menurut warganet justru memprovokasi aksi mahasiswa. Penelitian ini bertujuan meneliti wacana percakapan warga dalam kolom komentar akun facebook Najwa Shihab untuk menggambarkan penilaian publik terhadap netralitas Najwa Shihab sebagai seorang jurnalis. Pendekatan penelitian menggunakan analisis wacana kritis Model Fairclough. Pendekatan itu memungkinkan penggunaan bahasa dalam wacana ditempatkan sebagai praktik sosial; wacana atau penggunaan bahasa dihasilkan dalam sebuah peristiwa diskursif tertentu; dan wacana yang dihasilkan berbentuk sebuah genre tertentu. Data penelitian berupa wacana komentar warganet dalam kolom komentar akun facebook Najwa Shihab. Teknik analisis data menggunakan model interaktif. Hasil penelitian menunjukkan warganet berpersepsi Najwa Shihab memperkeruh suasana. Bagi sebagian publik gerakan mahasiwa tersebut tidak murni dan ada tujuan terselubung. Najwa Shihab membuat narasi yang mengesankan mewakili suara masyarakat Indonesia. Warganet mengingatkan perlu disadari bahwa juga ada masyarakat yang tidak mendukung dan memilih diam. Najwa Shihab dianggap tidak berimbang dalam mengundang narasumber dan kebablasan. Banyaknya warganet yang memojokkan Najwa dianggap sebagai sebuah karma yang tunai. Diharapkan Najwa Shihab dapat melihat kasus sentitif yang terjadi di masyarakat secara lebih bijaksana sehingga tidak terjadi disinformasi.Kata Kunci: Pandangan publik, Najwa Shihab, provokatifDemonstrations demanding rejection of the revision of the Criminal Code Bill and the revision of the KPK Law led to riots followed by elements of students from various universities in Indonesia. One public figure who aggressively provides narratives in line with students is Najwa Shihab. Najwa Shihab through his uploads according to citizens actually provoked student action. This study aims to examine the discourse of citizen conversations in the Najwa Shihab facebook account comment column to illustrate the public's assessment of Najwa Shihab's neutrality as a journalist. The research approach uses the critical discourse analysis of the Fairclough Model. That approach allows the use of language in discourse to be placed as a social practice; discourse or language use is generated in a specific discursive event; and the resulting discourse takes the form of a particular genre. The research data is in the form of discourse on citizen comments in the Najwa Shihab facebook account comment column. Data analysis techniques using an interactive model. The results showed that citizens who perceive Najwa Shihab make the atmosphere worse. For some public, the student movement is impure and has a hidden purpose. Najwa Shihab made an impressive narrative representing the voice of the Indonesian people. Citizens remind to be aware that there are also people who do not support and choose silence. Najwa Shihab is considered to be unbalanced in inviting speakers and too far. The number of citizens who cornered Najwa was considered as karma in cash. It is hoped that Najwa Shihab can see sentitive cases that occur in society more wisely so that disinformation does not occur.Keywords: Public views, Najwa Shihab, provocative
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Kejriwal, Aditi, and Venkat R. Krishnan. "Impact of Vedic Worldview and Gunas on Transformational Leadership." Vikalpa: The Journal for Decision Makers 29, no. 1 (January 2004): 29–40. http://dx.doi.org/10.1177/0256090920040103.
Full textAbstract:
Thought processes, implicit assumptions, beliefs, and attitudes of leaders can be meaningfully studied only if they are interwoven into a composite whole by a cultural thread wherefrom they emanate. This study explores the personality traits and worldview of transformational leaders from an Indian cultural perspective. Indian philosophy provides a framework to help understand a person's mental make-up. It offers the Guna theory, also called the tri-dimensional personality theory, to explain differences across individuals. The Vedic texts also outline concepts like Karma (cause-effect chain or the basic law governing all actions) and Maya (existing bundle of inexplicable contradictions of the world) which help in comprehending a person's worldview. Only through a clear understanding of the leader's worldview can we unravel the secrets of transformational leadership and try enhancing it. This paper reports an experiment conducted to observe the impact of the different Gunas and the Vedic worldview on the magnitude of transformational leadership. There are three Gunas: Sattva (awareness), Rajas (dynamism), and Tamas (inertness). Gunas are fundamental ingredients or constituents in every being and each being is composed of all the three Gunas. When one of the three Gunas is dominant in a person, that person is characterized by that Guna. The Gunas were manipulated by portraying a political leader as being high on one or two of the Gunas. The Vedic worldview (operationalized as an understanding of Maya and belief in Karma) was manipulated by portraying the leader as having or not having such a worldview. The outcome variable was transformational leadership as perceived by the participants. The sample consisted of 140 students, 97 males and 43 females, aged between 16 and 20 years, from a prominent school in eastern India. A 3 x 2 + 1 factorial design was used where Sattva, Rajas, and Sattva-Rajas combinations were crossed with Vedic worldview (yes or no) to produce six cells, Tamas being the seventh cell. A 47-item multi- factor leadership questionnaire was used to capture the five factors of transformational leadership as perceived by the participants: attributed charisma idealized influence inspirational leadership intellectual stimulation individualized consideration. The mean of the five factors formed the transformational leadership score. The results of analyses of variance indicate the following: Sattva and Vedic worldview separately enhance transformational leadership whereas Tamas reduces it. Sattva-Rajas combination also enhances transforma-tional leadership but the effect is not more than the effect of Sattva alone. Sattva and Vedic worldview together do not enhance transformational leadership more than what Sattva alone does. The paper concludes with a discussion on what the organizations can do for enhancing transformational leadership by using the Guna framework and by reinforcing the Vedic worldview which are summarized as follows: Design training programmes to develop Sattva and reduce Tamas. Build team-orientation and self-sacrifice for directing energies towards superordinate goals. Base organizational policies on a competency framework built around Sattva and a Vedic orientation.
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Santiko, Hariani. "Identification of Karmawibhangga Reliefs at Candi Borobudur." AMERTA 34, no. 2 (December 20, 2016): 129. http://dx.doi.org/10.24832/amt.v34i2.179.
Full textAbstract:
Abstract. Reliefs depicted at Borobudur’s “hidden foot” are scenes taken from the Karmawibhangga texts. These reliefs depicted in 160 panels were rediscovered by J.W. Ijzerman in 1885, and in 1890-1891 were photographed by Kassian Cephas before the reliefs were closed down once again. The Karmawibhangga deals with the Law of Cause and Effect, the Karmic Law. The doctrine was veryimportant for the Buddhist visitors. In order they understand easily the episodes they saw, the sculptors portray many aspects of the early life in Java from the 9th to 10th century AD, during Borobudur’sera. The reliefs were studied by N.J. Krom, S. Levi, and Jan Fontein. Fontein studies these reliefs by comparing the episodes with two Karmawibhangga texts which were translated into Chinesenamed as T 80 and T 81. The purpose in writing this paper is to find out the Karmavibhanga text(s) used by the sculptors in carving the Karmawibhangga at Candi Borobudur. In this case I use theHistorical-archaeology as a method; this approach seeks an equal combination of “historical” and “archaeological” data to the study of the past i.e.Abstrak. Identifikasi Relief Karmawibhangga pada Candi Borobudur. Relief yang dipahatpada dinding kaki Candi Borobudur yang sekarang ditutup merupakan adegan-adegan dari naskah Karmawibhangga, yang berjumlah 160 panel ini ditemukan kembali oleh J.W. Ijzerman pada tahun 1885. Sebelum ditutup kembali relief seluruhnya difoto oleh Kassian Cephas pada tahun 1890-1891. Relief-relief tersebut terkait dengan ajaran hukum karma, hukum sebab akibat, yang sangat penting dalam ajaran agama Buddha. Agar cerita tersebut dimengerti dengan baik oleh pengunjung, makaajaran tersebut dikemas dalam cerita kehidupan masyarakat Jawa Kuna pada abad ke- 9-10 Masehi, semasa Candi Borobudur didirikan. Identifikasi relief telah dilakukan oleh N.J. Krom, S. Levi, dan Jan Fountain yang membandingkan adegan-adegan dengan dua naskah Sutra yang telah diterjemahkan kedalam bahasa Cina yang dikenal sebagai T 80 dan T 81. Tujuan penulisan ini adalah mencari naskah yang dipergunakan oleh para pemahat relief Karmawibhangga. Metode yang dipakai adalah metode Arkeologi-Sejarah yaitu pendekatan yang menggunakan data artefaktual dan data tekstual berupanaskah dan prasasti. Relief yang dibandingkan dengan episode dalam naskah, diketahui bahwa berbagai episode lebih mendekati isi naskah T80.
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Setiaini, Riska Dwi, and Akhmad Ganefo. "Pandhita Shamans and Preservation of Local Culture (Study of the Tengger Tribe in Wonokitri Village)." Jurnal ENTITAS SOSIOLOGI 8, no. 2 (August 5, 2019): 39. http://dx.doi.org/10.19184/jes.v8i2.16650.
Full textAbstract:
This research was motivated by the formation of a conservative attitude and consistency of the Tengger Wonokitri tribe in carrying out traditional rituals and living habits according to ancestral teachings. This consistent life attitude is influenced by the existence of the dukun Pandhita who is known as the leader of traditional rituals. Moreover, Dukun Pandhita gives social control to his community. In the reality of Tengger tribe Wonokitri's life, people face the influence of modernity and tourism. Therefore, local cultural preservation efforts are essential to do. This study aims to determine and describe the role of the dukun Pandhita in social control as an effort to preserve the local culture of the Tengger tribe in Wonokitri Village. By using qualitative research methods and ethnographic approaches, researcher gain the data. The technique used to determine the informant is the snowball technique. The results showed, in the effort to preserve the local culture, Pandhita shamans planted value and preventive through traditional rituals and daily living habits. Besides, there are efforts to repress social control in the form of planting cultural values to uphold the law of Karma Pala.
Keywords: Dukun Pandhita, Tengger tribe, Preservation of Local Culture.
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