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"Skripsi ini membahas nilai-nilai moral di dalam Babad Ponorogo. Nilai-nilai moral ini dianalisis untuk mencari jati diri masyarakat ponorogo. Teori yang digunakan adalah teori sistem nilai budaya yang dikemukakan oleh C. Kluckhohn (1961), sedangkan metodologi yang digunakan adalah metode deskriptif analisis. Pada Babad Ponorogo, ada 17 nilai moral yang diperoleh. Ketujuh-belas nilai moral tersebut mencakup hakekat hidup yaitu keimanan, keadilan, demokrasi, kerukunan, bersyukur, berprasangka baik, menjauhkan diri dari hawa napsu, dan kesabaran; hakekat karya manusia nilai moral yaitu gotong-royong, keadilan, keberanian, kemandirian, amanah, dan rajin bekerja; persepsi manusia tentang waktu nilai moralnya yaitu bersikap realistis; pandangan manusia terhadap alam sekitar dengan menghargai alam; hakekat hubungan manusia dengan sesama yaitu amanah, keadilan, tidak pamrih, tolong-menolong, rendah hati, dan kejujuran. Nilai-nilai moral yang terdapat di dalam Babad Ponorogo tersebut dapat dijadikan sebagai jati diri masyarakat Ponorogo.

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This thesis discusses the moral values in the Babad Ponorogo. These moral values are being analyzed to find the identity of Ponorogo's community. The theory that being used is the theory of cultural value system by C. Kluckhohn (1961) and the methodelogical that being used is analytical descriptive. Babad Ponorogo has seventeen moral values. These seventeen moral values includes the essence of life: faith, justice, democracy, harmony, gratitude, prejudiced good, stay away from the passions, and patience; the essence of the moral values of human work are mutual help, justice, courage, independence, trust, and diligent work; human perception of time for being realistic; human view of the environment with respect for nature; the essence of human relationships with others that are trustworthy, fairness, no strings attached, mutual help, humility, and honesty. Moral values contained in the Babad Ponorogo can be used as identity Ponorogo society."

"ABSTRAKTesis ini membahas tentang kemampuan Lembaga Penjamin Simpanan dalammenghadapi potensi risiko moral hazard terutama yang berhubungan denganpenyaluran kredit perbankan. Keberadaan suatu institusi penjaminan simpanandimanapun akan selalu diiringi oleh risiko moral hazard bank-bank anggotapenjaminan. Penelitian ini dibatasi hanya meneliti bank-bank perkreditan rakyatkarena menimbang selama berdiri hingga saat ini, (2005-2012) paparan terbesar LPSadalah disaat melikuidasi BPR. Risiko moral hazard tidak akan dapat dihilangkan,namun dapat ditekan. Salah satu parameter yang sangat berpengaruh dalam menjagatingkat risiko moral hazard agar tetap rendah dan berada pada batas toleransi yaitunilai maksimum simpanan yang dijamin (coverage limit). Tesis ini juga berusahameneliti parameter lain yang berpengaruh dengan memasukkan variabel-variabelmakroekonomi seperti pertumbuhan PDB, laju inflasi, suku bunga acuan BankIndonesia, suku bunga yang dijamin oleh LPS, dan perkembangan penyaluran danakredit pada BPR. Dalam perkembangan penyusunan tesis ini, dilakukan jugapengujian dalam mengukur risiko moral hazard yang berhubungan dengan kreditBPR secara kuantitatif dengan mengadopsi metode dalam pengukuran pencadanganklaim LPS yaitu pendekatan perhitungan value at risk CreditRisk+ dengan input databerasal dari data non performing loan (NPL) BPR selama tahun 2011 yang masihberada dalam proses maupun yang telah selesai proses likuidasinya oleh LPS.

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AbstractThis research is to determine Indonesia Deposit Insurance Corporation (IDIC) abilityin order to encounter the impact of moral hazard risk in correlation with bank creditdisbursement. The existences of a deposit insurer institution everywhere will alwaysbe followed by the moral hazard risk of bank members. This study limited toscrutinize only rural banks because since the establishment (2005-2012) the IDIClargest exposure was when it liquidated rural banks. The risk of moral hazard cannotbe eliminated, but it can be suppressed. One of the robust parameter that veryimportant in maintaining the level of moral hazard risk in order to remain low and onthe threshold of tolerance is the maximum deposit coverage limit. This research alsoattempted to examine the other parameters that affect by asserted the macroeconomicvariables such as GDP growth, inflation rate, BI rate, deposit insurance rate, and thedevelopment of rural banks credit disbursement. Furthermore, this study also try tomeasured moral hazard risk in associated with rural banks credit failure quantitativelyby adopting the IDIC?s provision cover claim method using banking credit riskmeasurement approach (internal rating based). After further consideration,CreditRisk+ value at risk approach was chosen using input data from liquidated ruralbanks non performing loan (NPL) during 2011"

"Serat hidayat ini berisi mengenai nasihat untuk mengetahui sangkan paran zat sejati. Ilmu-ilmu tersebut dipaparkan melalui Dewa Ruci. Disebutkan perumpamaan bahwa sarengat letaknya di mulut, tarekat letaknya di hidung, hakekat letaknya di telinga, dan makrifat letaknya di mata."

"The Javanese Moral Leadership Teaching in Serat Jayabaya: Text Edition and Philosophy StudyThere are two kinds of field studies that is learned in this research. They are the study of both philology and philosophy. The study of philology will select six Javanese manuscripts as the corpus of Jayabaya manuscript to acquire the most representative or complete one among the others. While the study of philosophy will find out the Javanese moral leadership teaching within the selected text, namely, Serat Jayabaya. In relation with the study of philology, the comparative study among six manuscripts is done.

There are three important parts of the text that is compared in this study, they are: (I) story sequence, (1) story episodes, and (3) the emergence of important characters. The six manuscripts which is compared in this study are P 203, CS 16, KBG 153, KBG 1077, KBG 65, and LL 7. As a matter of fact, the result of comparative study decides that manuscript by the code P 203 with the title Serat Jayabaya is chosen to be the most representative and complete one. Furthermore, the manuscript is considered to be the basic reference of the text edition and philosophy study in this research.

In studying the Javanese moral leadership teaching there are some points that is invented as the Javanese moral leadership teaching within the text, they are: (I) to keep the glorious status of keagung binataraan, (2) Possessing sifat-sifat kapanditaan (the attitude of holy priest), (3) berbudi halus leksana, ambeg adil Para marta (having a wisdom and keep justice to others), (4) anjaga rata tentreming praja (keeping the peace and prosperity of the country), (5) in the term of facing up against the enemies should strongly embrace the philosophy of digdaya tanpa aji, nglurug tanpa Bala, menang tanpa ngasorake, (strong without weapon, fighting without the troops, winning without conquering), (6) the behavior of the Javanese king or leader should be based on the philosophy of sepi ing pamrih rame ing gave (poor of expectation within a hard work).

The kings or leaders will be able to implement the above Javanese moral leadership teachings if they develop the teaching "Hastha Brata" (eight attitude) as they were toucht by the popular king of Pancawati , namely. the king "Prabu Ramawijaya", The Hastha Brata (eight attitude) teachings are as follows: (1) following the attitude of the sun, (2) following the attitude of the moon, (3) following the attitude of the stars, (4) following the attitude of the wind, (5) following the attitude of the clouds, (6) following the attitude of the ocean, (7) following the attitude fire, and at last, (8) following the attitude of the earth. According to the the title of puppet show Wah n Avlakutha Rama (The Rama's holy leadership teaching), the eight attitudes are actually symbolized by the the eight Gods, they are: (1) Batara (God) Endra, (2) Batara (God) Surya, (3) Batara (God) Bayu, (4) Batara (God) Kuwera, (5) Batara (God) Baruna, (6) Batara (God) Yama, (7) Batara (God) Candra, and, (8) Batara (God) Brama.

The above points of Javanese moral leadership teachings are successfully implemented by some previous Javanese kings as it is written in Serat Jayabaya text, they are: (1) The king of Rum kingdom, (2) The king Prabu Sela Prawata, the first Javanese king that ruled in Giling Wesi, Panataran kingdom, (3) The king of Medang Kawit kingdom, (4) The king of Pancawati kingdom, (5) The king Sri Ma Punggung, (6) The king Prabu Jayabaya in Kediri kingdom, (7) The king of Jenggala kingdom, (8) The king of Demak kingdom, (9) The first king of Mataram kingdom, and the last, (10) the king Sang Tunjung Putih, Sultan Eru Cakra in Katangga Kingdom.

The text edition of Serat Jayabaya will transliterate the Javanese script to modern latin writing. The basic guidance of the transliteration will be shown as follows.

In order that the reader understand the content of the text, especially Indonesian reader, then the result of the text editing is translated contextually into Indonesian language. It is impossible to translate the text in word by word translation, for there are some Javanese words of the text that cannot be found its Indonesian words. Besides that many structures of Javanese language are proved different from the Indonesian one. If the translation is conducted based on merely the words and structures of the text it might be very difficult and tend to make big misunderstanding. Therefore, the method of contextual translation is considered suitable to be used in this work."