Hasil Pencarian  ::  Simpan CSV :: Kembali

"A Harvard law professor explores the meaning of justice and invites readers on a journey of moral and political reflection, 'to figure out what they think, and why.' Does a veteran suffering from post-traumatic stress disorder 'deserve' the Purple Heart? Should the U.S. government formally apologize and make reparations for slavery? Is it wrong to lie to a murderer? Following the taxpayer bailout of the company, are executives at insurance giant A.I.G. still entitled to their bonuses? Should a professional golfer afflicted with a severe circulatory condition be allowed to use a golf cart during tournaments? Are you obliged to surrender your criminal brother to the FBI? Although Sandel concedes that answering the many questions he poses, bound up 'with competing notions of honor and virtue, pride and recognition,' is never easy and inevitably contentious, it's necessary for a healthy democracy. 'Justice,' he writes, 'is inescapably judgmental.' Using three approaches to justice-maximizing welfare, respecting freedom and promoting virtue-the author asks readers to ponder the meaning of the good life, the purpose of politics, how laws should be constructed and how society should be organized. Using a compelling, entertaining mix of hypotheticals, news stories, episodes from history, pop-culture tidbits, literary examples, legal cases and teachings from the great philosophers-principally, Aristotle, Kant, Bentham, Mill and Rawls-Sandel takes on a variety of controversial issues-abortion, same-sex marriage, affirmative action-and forces us to confront our own assumptions, biases and lazy thought. The author has a talent for making the difficult-Kant's 'categorical imperative' or Rawls's 'difference principle'-readily comprehensible, and his relentless, though never oppressive, reason shines throughout the narrative. Sparkling commentary from the professor we all wish we had"

"Peningkatan kesejahteraan dan usia, membawa pada ketakutan, ancaman dan penderitaan baik fisik maupun jiwa bagi setiap orang. Moralitas agama dijadikan pilihan utama sebagai wahana untuk mengurangi segala penderitaan. Konsep masa depan diwujudkan dalam masa sekarang atau what is over there and forever must also be reflected in here and now. Konsekwensinya mereka hidup dalam imperatif. Fenomena ini membawa banyak benturan dalam realitas kehidupan sehari-hari. Tujuan penulisan ini memberikan gambaran bahwa kehidupan imperatif tersebut dapat berubah menuju sebuah etika kehidupan. Subyektivitas adalah bentuk yang harus dibangun tanpa mengubah imperatif yang telah berjalan. Manusia tidak lagi menjadi obyek moralitas tetapi menjadi subyek dari etika. Tersembunyi dan terpendam dalam diri manusia, bangkit dalam situasi dan kondisi tertentu. Bentuk subyektivitas ini dibangun dari elaborasi moralitas yang berasal dari religi, bercampur dengan pengalamannya sehari-hari yang direfleksikan, membentuk pemahaman baru yang saling berhubungan dan pada akhirnya melahirkan sebuah keyakinan dan menjadikan pandangan hidup yang baru. Pendisiplinan diri adalah sebuah keharusan dalam mencapai upaya kemampuan memerintah diri sendiri untuk bernalar dan membaca situasi secara cepat dan mengambil tindakan spontanitas. Tindakan tersebut harus dapat diperspektifkan sama oleh orang pertama, kedua dan ketiga, inilah yang disebut affordance. Perubahan pandangan hidup yang berdasarkan keyakinan baru inilah yang ditularkan pada orang lain dan efektif bekerja dalam membawa orang lain berproses bersama. Dengan menggunakan metodologi pengamatan terlibat, mengamati dan memahami segala proses transformasi dari adab menuju akhlak pada olah raga pernafasan Mahatma, membawa pada sebuah kesimpulan bahwa perwujudan dari ubyektifitas adalah kemampuan pivot, kemahiran dalam mensiasati segala kondisi yang ada dengan semangat pada pandangan hidup barunya.

---

Improved well-being and age, leading to fear, threats, and suffering both physically and mentally for everyone. Religious morality is the first choice as a vehicle to reduce all suffering. The concept of the future is manifested in the present or what is over there and forever must also be reflected in here and now. Consequently, they live in imperatives. This phenomenon brings a lot of impact in the reality of everyday life. The purpose of this writing provides an idea that the imperative life can change towards an ethical life. Subjectivity is a form that must be built without changing the imperatives that have been running. Man is no longer an object of morality but a subject of ethics. Hidden and buried in man, rising in certain situations and conditions. This form of subjectivity is built on the elaboration of morality derived from religion, mixed with his daily experiences reflected, forming new understandings that are conjunction and ultimately giving bear to a belief and making a new outlook on life. Self-discipline is a necessity in achieving the ability of self-governing to reason and read situations quickly and take acts of spontaneity. Such actions must be equally perspective able by the first, second and third persons, this is what affordance is called. This change in the outlook for life based on new beliefs is transmitted to others and effectively works in bringing others through together. By observing and understanding all the process of transformation from “adab” to “akhlak” in the “olah raga pernafasan Mahatma”, leads to a conclusion that the embodiment of subjectivity is the ability to pivot, skill in preparing all existing conditions with passion in the new outlook of life."

"ABSTRAKPerson-organization fit (P-O fit) dapat memrediksi performa kerja, intensiturnover, dan kepuasan kerja (Edward, 1991, dalam Farooqui & Nagendra,2014; Bowen, Ledford, & Nathan, 1991, Kristof, 1996, dalam Sekiguchi, 2004).Dalam penelitian ini akan dilihat hubungan antara values set dan perceivedcultural values di wilayah Jakarta. Desain penelitian ini ialah korelasi danteknik multiple regression untuk menganalisis data. Alat ukur yang digunakanuntuk mengukur values set dan perceived cultural values ialah PVQ-RR(Schwartz dkk, 2012). Data dari 117 responden, ditemukan bahwa perceivedcultural values memengaruhi secara signifikan (p<0,01) terhadap selftranscendencedengan lebih dari 20,6% proporsi varians dapat dijelaskan olehsetiap dimensi perceived cultural values. Ditemukan juga bahwa conservationdipengaruhi secara signifikan (p<0,01) dengan lebih dari 7,8% proporsi variansdapat dijelaskan oleh setiap dimensi perceived cultural values. Hal inimenunjukkan bahwa kenaikan nilai setiap dimensi perceived cultural valuesakan meningkatkan nilai pada self-transcendence dan conservation denganproporsi varians berbeda. Lalu, self-enhancement tidak dipengaruhi secarasignifikan (p>0,05) oleh dimensi perceived cultural values apapun. Padaopenness to change ditemukan bahwa 6 dimensi perceived cultural valuesmemengaruhi secara signifikan (p<0,05) dengan minimal 2,6% proporsi variansyang dapat dijelaskan dan tidak dipengaruhi dimensi harmony (p>0,05).Penelitian ini diharapkan dapat bermanfaat dalam penyusunan rancanganintervensi agar hubungan values set dan perceived cultural values dapatsemakin ditingkatkan kecocokannya dalam diri karyawan di Jakarta

---

ABSTRACTPerson-organization fit (P-O fit) could predict job performance, intention toturnover, and job satisfaction on employees. (Edward, 1991, dalam Farooqui &Nagendra, 2014; Bowen, Ledford, & Nathan, 1991, Kristof, 1996, dalamSekiguchi, 2004). This research will be examined the relationship betweenvalues set and perceived cultural values on employees in Jakarta. Researchdesign will be correlational and data will analyzed with multiple regression.PVQ-RR will be used for measured values set and perceived cultural values(Schwartz dkk, 2012). Data from 117 respondents, found self-transcendencesignificantly influenced by perceived cultural values (p<0,01) with minimal20,6% proportions of varians could explained by dimensions of perceivedcultural values. Research also found that conservation significantly influencedby perceived cultural values (p<0,01) with minimal 7,8% proportions of varianscould explained by dimensions of perceived cultural values. This found alsoexplained that if dimensions of perceived cultural values?s scores increased,self-transcendence and conservation?s scores would be increased too withdifferent proportions of varians. All dimensions of perceived cultural valuesdidn?t influenced self-enhancement significantly (p>0,05). Except harmonydimension (p>0,05), all dimensions of perceived cultural values influencedopenness to change significantly (p<0,05) with minimal 2,6% proportions ofvarians could explained by dimensions of perceived cultural values. Thisresearch could be useful for providing material for prepare the intervention toincrease the match of values set and perceived cultural values on employees inJakarta"

"ABSTRAKPenelitian ini bertujuan melihat hubungan antara metakognisi moral dan ketidakjujuran akademis pada mahasiswa Universitas Indonesia. Ketidakjujuran akademis merupakan perilaku tidak etis sebab melanggar integritas akademis. Sebelum terlibat dalam ketidakjujuran akademis, individu terlibat dalam proses pembuatan keputusan etis untuk memutuskan akan melakukan tindakan tersebut atau tidak. Hal tersebut membutuhkan kesadaran dan rasionalitas dalam proses kognitifnya. Untuk memastikan bahwa proses kognitif tersebut berjalan dengan baik, diperlukan kemampuan untuk dapat mengetahui, memantau dan meregulasi proses tersebut, yang dikenal dengan metakognisi, khususnya metakognisi moral. Hasil penelitian yang dilakukan pada 959 mahasiswa menunjukkan terdapat hubungan negatif yang signifikan antara metakognisi moral dan ketidakjujuran akademis (r= -0,140, p<0,01). Implikasi dari penelitian ini didiskusikan lebih lanjut.

---

ABSTRACTThis research was conducted to determine strength and direction of the relationship between moral metacognition and academic dishonesty among students in Universitas Indonesia. Academic dishonesty is considered as a non-ethical behavior because it violates the academic integrity. Before engaging in academic dishonesty, one involves in ethical decision making which requires awareness and judgment in its cognitive process. To ensure the cognitive process goes well, one needs to be aware of, monitors, reflects on, and regulates thinking, which is known as metacognition, especially moral metacognition. Data were collected from 959 college students by having them completing two questionnaires. The result shows a negative and significant correlation between the two variables (r= -0,140, p<0,01). Implications of the findings for college students to improve their moral metacognition are discussed."