Metodologi Ekonomi Islam

This study aims to analyze the thinking methods used in Islamic economics critically. This study assumes that the methods used in Islamic economics are mostly designed to determine Fallah. Islamic economics was born not as a separate discipline but as an integral part of the Islamic religion as complete life teaching. Islam guides all human activities, including economics. This research is library research with a qualitative approach. Sources of data in this study using secondary data derived from books and relevant research results. The results of this study found that the methodology of Islamic economics must be built on the principles of Islamic epistemology, produce scientific criteria, and convey Islamic values to others. Islamic economics has a complete scientific building, giving birth to theories that explain economic doctrine and reality.

PHARMACEUTICAL AND PHYSIO-CHEMICAL STUDY OF SHILADHATRI YOGA (KALPIT)

Ayurveda is a time-tested science. It is based on universal principles of nature; in ancient times it is mainly flourished through the herbal drugs but later the drugs failed to conquer the difficult disease conditions. Hence humans started searching for alternate natural resources. In this search a separate discipline was emerged oriented towards use of metals, minerals, and animal and plant products, designated as Rasa Shastra. Later, it flourished and superseded the herbal medicines. In the classics they mention that one can make his own drug by using his knowledge for any disease condition. That’s why here new drug Shiladhatri yoga (Kalpit) is formed for use in the treatment of Diabetes.

Multimodal Translation: Is Translation only Verbal?

This chapter is based on the Multimodal theory of translation. Although the practice of translation is long-established, the study developed into an academic discipline much later as of the second half of the twentieth century. Before that translation had normally been the element of language learning which was dominated by the Grammar translation method centered on the role study of the grammatical rules and structures of foreign language. The Romantic approach of originality of work has always denied the study of translation as a discipline. The original character of the text has tampered with when it is translated. The idea of Mimesis given by Plato and Aristotle stating all arts as imitative clearly would deny the systematic study of translation. Translation was considered a part of comparative literature but it gained recognition as a separate discipline of study only after the mid-twentieth century along with the emergence of various other disciplines like cultural studies, gender studies, postcolonial studies etc. Since translation studies emerged as an academic discipline, there have been questions about the equivalence of translation from one language to another. But there are also instances in which translation according to the culture is said to be an art in itself. Looking from another perspective, translation from one text to another is entirely dependent on the semantic side of the text which is why a broader study of translation studies can be done in the form of Multi-modality of translation or Inter-medial translation. This inter-medial translation may include the source text in any art form such as films, adaptation, music, dance, sculptures, dubbing, subtitles, paintings and many more. This chapter would focus briefly on translation studies as a discipline in itself, the issues of equivalence and untranslatability and challenge these issues in the form of studying and analyzing various modes in translation.

Jerzy Topolski’s Marxist Anthropocentrism

In this article I demonstrate that the ideas outlined in Jerzy Topolski’s Methodology of History (Polish 1968, English translation 1976) could not only offer a reference point for and indeed enrich ongoing debates in the philosophy of history, but also help to set directions for future developments in the field. To support my argument, I focus on two themes addressed in Topolski’s work: 1) the understanding of the methodology of history as a separate discipline and its role both in defending the autonomy of history and in creating an integrated knowledge of the past, which I read here through the lens of the current merging of the humanities and natural sciences; and 2) the role of a Marxist anthropocentrism based on the notion of humans as the creators of history, which I consider here in the context of the ongoing critique of anthropocentrism. I point to the value of continuing to use concepts drawn from Marxist vocabulary, such as alienation, emancipation, exploitation and overdetermination, for interpreting the current state of the world and humanity. I stress that Marxist anthropocentrism, with its support for individual and collective agency, remains crucial to the creation of emancipatory theories and visions of the future, even if it has faced criticism for its Eurocentrism and might seem rather familiar and predictable when viewed in the context of the contemporary humanities. Nevertheless, new manifestations of Marxist theory, in the form of posthumanist Marxism and an interspecies historical materialism that transcends anthropocentrism, might play an important role in redefining the humanities and humanity, including its functions and tasks within human and multispecies communities.

Philosophy of Islamic Values and Life: A Review of the Methodology of Cultivating Islamic Values Towards Modern Culture

There is no separate discipline of ethics in Islam, and the comparative importance of reason and revelation in determining moral values is open to debate. For most Muslims, what is considered halāl (permitted) and harām (forbidden) in Islam is understood in terms of what God defines as right and good. There are three main kinds of values: (a) akhlāq, which refers to the duties and responsibilities set out in the shari‘ah and in Islamic teaching generally; (b) adab, which refers to the manners associated with good breeding; and (c) the qualities of character possessed by a good Muslim, following the example of the Prophet Muhammad. Among the main differences between Islamic and western morality is the emphasis on timeless religious principles, the role of the law in enforcing morality, the different understanding of rights, the rejection of moral autonomy as a goal of moral education, and the stress on reward in the Hereafter as a motivator of moral behavior. An Islamic life system cannot be conveyed only by using verbal suggestions, verbal warnings but also necessary means that can form a complete cultural network. In this regard, intense dialogue with various existing values ​​is needed to bring about a paradigm shift in thinking in the form of symbols that can be applied in local cultural life. The method of cultivating Islamic values ​​demands conditions for improving the quality and performance of Muslim humans who have these values. Islamic values ​​that are properly understood will function as a compass for the direction where and how to live a modern life full of changes in values. Islamic values ​​will still play an important role in the future, especially in providing a moral foundation for the development of science and technology. Religious teachings must be brought closer to the context of modernity.

The Word of God and the End of Politics

One of the most radical aspects of Reformation theology was the way it dissolved existing distinctions between natural and spiritual, temporal and ecclesiastical, even between individual virtue and the common good. These distinctions had been crucial to the articulation of a sphere of political thought in the opening years of the sixteenth century. Protestant political thought had a distinctive character because the Reformers tended to reject the idea that politics could be a separate discipline, geared towards temporal or natural flourishing. Protestants were not uninterested in the mechanisms by which human communities could be defended or preserved, but they analysed those mechanisms in the light of their wider theological agenda. The Reformation movement soon splintered into a number of different churches and groups, but most of these groups shared the same commitment to magistracy as an instrument of God, legitimate and authoritative insofar as it followed God’s law. This chapter focuses primarily on the political thought of figures associated with the larger Protestant groups, especially Martin Luther and Philip Melanchthon in Germany, and Ulrich Zwingli and John Calvin in the Swiss cantons. It outlines the theories of resistance developed as Protestantism came under threat and shows how these reflected and developed Reformation principles.

Komunikasi Antar Budaya Dalam Perspektif Antropologi

Intercultural communication develops based on two interconnected premises. First, you live in a time when changing technology, travel, economic and political systems, immigration patterns, and population density have resulted in a world in which you regularly interact with people from different cultures. Second, nowadays, people are very sensitive to the fact that the influence of culture on communication is very close and great. Your cultural background and experience help you determine how the world should be for you and how you will interact with it. Anthropological perspective in intercultural communication is looking at intercultural communication from an anthropological point of view, because the communication already contains cultural values. Intercultural communication is part of the marriage between the disciplines of anthropology and communication which later became a separate discipline both in communication science and in anthropology. Anthropology is one of the fields of science that is the root or foundation of the birth of communication science. In subsequent developments, cultural experts realized the importance of communication in the cultural field.

Formation of hygiene and institutionalization of its teaching as an independent discipline of ­higher medical school in Russia

The introduction of the new University Charter and the era of large-scale reforms in the middle of the XIX century, the emergence of experimental methods of research, and at the same time, the remaining urgent issues of the spread of epidemic diseases made the opening of departments of hygiene acutely necessary. The process of formation and subsequent institutionalization of hygiene teaching as a discipline has not previously been comprehensively covered by researchers in Russian historiography. The possibility of identifying a number of unresolved systemically important tasks allowing to synthesize the main directions of the scientific study of the process of hygiene development in the historical and medical knowledge from an institutional perspective was realized in this article. The history of the organization of hygiene departments in Russia is the subject of many studies. And the publications of general historical medical monographs and textbooks often contain contradictory information that does not reflect some important details and peculiarities of the formation of the traditions of teaching this discipline, which were established in the second half of the XIX century. The result of the study was clarification of data on medical workers who became the first hygiene educators in Russia. It was determined that the regular teaching of hygiene as a separate discipline began in the second semester of the 18641865 academic year at the medical faculty of the Imperial Kazan University. The first teacher of hygiene in Russia was Professor of Kazan University Arkady Ivanovich Yakobii. It was also clarified that regular hygiene teaching at the Saint Petersburg Imperial Medico-Surgical Academy was established in November 1865. Ivan Maksimovich Sorokin was the first hygiene teacher at the Academy and the first head of the hygiene department. Alexey Petrovich Dobroslavin, who was previously considered the first head of the hygiene department, actually became the second head of the corresponding department, starting teaching only in 1872.

Komunikasi Antar Budaya Dalam Perspektif Antropologi

Intercultural communication develops based on two interconnected premises. First, you live in a time when changing technology, travel, economic and political systems, immigration patterns, and population density have resulted in a world in which you regularly interact with people from different cultures. Second, nowadays, people are very sensitive to the fact that the influence of culture on communication is very close and great. Your cultural background and experience help you determine how the world should be for you and how you will interact with it. Anthropological perspective in intercultural communication is looking at intercultural communication from an anthropological point of view, because the communication already contains cultural values. Intercultural communication is part of the marriage between the disciplines of anthropology and communication which later became a separate discipline both in communication science and in anthropology. Anthropology is one of the fields of science that is the root or foundation of the birth of communication science. In subsequent developments, cultural experts realized the importance of communication in the cultural field. Keywords: Intercultural communication and in anthropological perspective