Kontrak Sosial menurut Immanuel Kant: Kontekstualisasinya dengan Penegakan HAM di Indonesia

Pesurnay, Althien John

doi:10.22146/jf.56142

Cited by 4 publications

(4 citation statements)

References 12 publications

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“…He emphasizes the importance of social contract theory by calling it a secular "Bible" (Rousseau, 1986). That is why a social contract in the form of an agreement will be carried out by everyone who understands natural laws and their rights (Pesurnay, 2021). The social contract can be made in two ways.…”

Section: Resultsmentioning

confidence: 99%

Misconceptions of the Sabbath as Rest: The Social Interpretation of Exodus 23:1-12 and Its Relevance

Kelelufna,

Warella,

Patty

et al. 2023

EJTI

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This article is driven by the many problems related to Sunday activities and land problems in the Moluccas. According to J.H Elliott, the authors analyze the text of Exodus 23:1–12 using the social sciences critique method. Meanwhile, the theory used as an analytical tool is the Structural-Functional theory proposed by Emile Durkheim and Jean Jacques Rousseau’s social contract theory. The results of the analysis are then discussed in relation to the church context in the Moluccas. The study's results found that originally, Sabbath meant to rest within the context of work. "Work," as understood by the concept of Sabbath, means working with God in promoting social care, economic sustainability, and environmental concern. Misunderstandings of the Sabbath as Rest cause certain elements in the structure of Moluccan society not to function as they should because the Sabbath is misconstrued to perpetuate laziness, ignore others, hinder economic growth, and ignore the environment. In actuality, the Sabbath provides balance, not only balancing work with rest but also balancing rest with work. The Sabbath needs to be interpreted as 'working' in the context of communion with God, social care, guaranteeing economic sustainability, and concern for the environment. Local wisdom and regional culture as a social contract are still necessary in caring for humanity and preserving the territory, so such local wisdom and particular aspects of regional culture must be preserved and strengthened.

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Section: Resultsmentioning

confidence: 99%

Misconceptions of the Sabbath as Rest: The Social Interpretation of Exodus 23:1-12 and Its Relevance

Kelelufna,

Warella,

Patty

et al. 2023

EJTI

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“…Human dignity, in these documents, has been understood as fundamental for human rights (cf. Pesurnay, 2021). However, little is said about human dignity and how it is essential for human rights and other rights.…”

Section: Common Sense Of Human Dignitymentioning

confidence: 99%

An Inquiry Into Human Dignity According to George Kateb

Pabubung

2023

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Discrimination, slavery, and violence have always been distinctive colors in the painting of human history. There have been men or groups feeling greater than others. There have been unending oppressions among the human species. When confronted with these cases, most immediately think of human rights. On another side of human history, there has also been environmental detriment caused by uncontrolled human expansion. It is oppression among men and ‘vertical suppression’ of inter-species. The main actors are humans. This phenomenon leads to a fundamental question about our actual Being (ὄντος). In the name of human dignity, George Kateb raises it in two fundamental concepts: human status and human stature. A philosopher should be able to examine human dignity as fundamental to human rights. Human dignity is human’s actual Being as [a] Being of human rights. This essay uses qualitative methods through literature research to examine human dignity ontologically, based on the primary sources of George Kateb, namely the palpable distinction between human status and human stature. While providing technological and natural phenomena, this paper gives a contextualization of existential human dignity from George Kateb’s ontological perspective.

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“…Kebermanfaatan ini harus dalam maksim universal dan bukan yang tidak universal. 30 Dalam berbuatnya manusia, akan terlihat kualitas rasionalitas dan moralitasnya, maka manusia dituntut untuk bertanggungjawab atas apa yang diketahui, apa yang diyakini, dan apa yang diperbuat.…”

Section: Manusia Sebagai Pusat Pendidikan Dalam Revolusi Kopernikan Kantunclassified

Manusia sebagai subjek dalam merdeka belajar: Interpretasi atas revolusi kopernikan Immanuel Kant

Boiliu

Chandra

Rantung

2022

JTPAK

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Independent learning (Merdeka Belajar) provides challenges and opportunities for teachers to develop creativity, capacity, personality, and student needs. In independent learning, students are the main factor in the design of learning activities. In order to better understand the students as a major in independent learning, then Kant's Cognitive Revolution concept of the subject. Kant's Copernican revolution was a reversal of rationalism and empiricism in terms of understanding reality. Initially, philosophers based the assumption of understanding on the reality that the subject directs himself to the object. This assumption continues until Kant proposes an argument that contradicts this assumption, namely that the object directs itself to the subject. Kant's arguments are known through the critique of pure reason, the critique of practical reason, and the critique of judgment. Kant's Copernican revolution had philosophical implications for many methodological and practical disciplines. This article aims to provide an explanation based on Kant's cooperative revolution on educational practices in Indonesia, namely Merdeka Belajar Kampus Merdeka (MBKM), then whether Kant's suitcase revolution focuses on the subject (students) as a center of education and whether Kant's cooperative revolution provides a constructivist philosophical framework for the philosophy of education and in the Indonesian context, as a philosophical basis for Merdeka Belajar Kampus Merdeka-MBKM (application in Christian education). Kant's Copernican revolution provides a philosophical framework for education (philosophy of education) that in practice the subject (student) is an autonomous subject who is free to study what is important to him, both at the elementary, secondary, and tertiary levels. AbstrakMerdeka belajar memberikan tantangan dan kesempatan bagi guru untuk mengembangkan kreativitas, kapasitas, kepribadian dan kebutuhan siswa. Dalam Merdeka belajar, siswa menjadi faktor utama dalam desaian kegiatan pembelajaran. Untuk memahami dengan lebih baik siswa sebagai subjek utama dalam Merdeka belajar maka konsep revolusi kopernikan Kant ditafsirkan. Semula, terdapat asumsi pemahaman atas realitas bahwa subjek mengarahkan diri pada objek. Asumsi ini terus bergulir hingga Kant mengajukan argumentasi yang bertolakbelakang dengan asumsi tersebut, yakni objek mengarahkan diri pada subjek. Argumentasi ini dikenal sebagai kritik akal murni, kritik akal praktis, dan kritik atas daya pertimbangan. Implikasi revolusi ini mengena berbagai disiplin ilmu baik secara metodologis maupun praktis. Artikel ini bertujuan untuk menesuluri pemahaman berdasarkan revolusi kopernikan Kant dalam kaitannya atas praktik pendidikan di Indonesia, yakni Merdeka Belajar Kampus Merdeka (MBKM). Fokus penelusuran adalah apakah revolusi kopernikan Kant berfokus pada subjek (siswa) sebagai pusat pendidikan dan apakah hal ini memberikan kerangka filosofis konstruktivistis bagi filsafat pendidikan dan dalam konteks Indonesia, sebagai dasar filosofis bagi Merdeka Belajar Kampus Merdeka-MBKM (aplikasi dalam Pendidikan Agama Kristen)? Hasil penelitian menunjukkan revolusi kopernikan Kant memberikan kerangka kerja filosofis bagi pendidikan (filsafat pendidikan) di Indonesia bahwa dalam praktiknya subjek (siswa) adalah subjek otonom yang bebas untuk mempelajari apa yang penting baginya, baik di tingkat dasar, menengah dan perguruan tinggi sehingga salah satu metode yang efektif adalah experiential learning.

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Kontrak Sosial menurut Immanuel Kant: Kontekstualisasinya dengan Penegakan HAM di Indonesia

Cited by 4 publications

References 12 publications

Misconceptions of the Sabbath as Rest: The Social Interpretation of Exodus 23:1-12 and Its Relevance

Misconceptions of the Sabbath as Rest: The Social Interpretation of Exodus 23:1-12 and Its Relevance

An Inquiry Into Human Dignity According to George Kateb

Manusia sebagai subjek dalam merdeka belajar: Interpretasi atas revolusi kopernikan Immanuel Kant

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