Religion is one of the sources of ethics, but the image of religion today seems to deviate from h... more Religion is one of the sources of ethics, but the image of religion today seems to deviate from humanist ideals. This can be observed from the strengthening trend of radicalism, conflict, discrimination, intimidation, and acts of violence. This research will explore the teachings of social ethics for Muslims and Buddhists and their relation to humanism. Because both are known to have broad and humanist ethical teachings. This research attempts to answer how social ethics is taught in Islam and Buddhism; where are the similarities and differences; and how it relates to humanism. This is a library research, data is obtained from the Al-Quran, Tripitaka and other relevant references and then analyzed using content analysis methods as well as comparative analysis. The results showed that; 1) For Muslims, 'akhlaq' as ethics tends to mean an instinctive character and is more emphasized on spontaneous processing. Meanwhile, for Buddhists, 'sila' prioritizes discipline and ethical behavior in practical terms and even tends to be moral. Buddhism and Islam both uphold ethics as the main task of religion, the main thing in the chain of faith. The difference lies in four things: the source of ethics; concept; position; and orientation. 2) Ethical manifestations for Muslims appear as; akhlaq towards Allah, Rasulullah Saw, personally, family, neighbors, society and the natural environment. Akhlaq are holistic, emphasizing friendship, shame, and ma'ruf (politeness) for fellow humans. Likewise in the Sila, there are also Hiri (shame) and Ottappa (fear of consequences) which are highly respected and even considered as Lokapaladhamma (protector of the world). For Muslims, there are no social classes so that each individual adheres to the same and equal ethics. For Buddhists, although there is no social caste, there is a separation between the monastic life of bikkhu (the monks) and the celibate life of samaneras (novice) and the upasakaupasika as ordinary people. Therefore, in Buddhist society, ethics are grouped into several types, namely Buddhist Pancasila as the five most basic ethics, Attha Sila as eight ethics (abstinence) such as fasting and so on, and Dasa Sila for individuals, families, communities and monks. Especially for bikkhu there are 227 special Sila and 331 for bhikkhunis. 3) The humanist paradigm in Buddhism social ethics, appears with characteristics oriented towards order and tranquility of life which is manifested by practicing right actions, speech and thoughts. Whereas in Islamic social ethics, the humanist paradigm appears with two main characteristics, namely; a) in line with human nature and; b) is rationalistic.
Abstrak Paper inimembahasspiritual-humanisme dariHasanAskari sebagai dialog interreligi alternati... more Abstrak Paper inimembahasspiritual-humanisme dariHasanAskari sebagai dialog interreligi alternatif. Data dikumpulkan melalui kajian pustaka, dan melalui content analysis risetini menunjukkan bahwa;Pertama; kritik Askari atas dialog interreligi berangkat dari pengamatannya bahwa sampai saat ini dialog belum mencapai inti dari dialog, yakni kesadaran spiritual.Dialog interreligi harusnya bukan mendialogkan identitas kolektif yang memang tidak akan pernah bisa dihilangkan. Sebaliknya dialog harus dicapai melalui; (1)mengalami realitas jiwayang melampaui batas identitas; (2) melalui pertemuan antar pribadi sebagai sesama manusia dan konsekuensi dari kesatuan spiritual.Kedua,pada prakteknya dialog interreligi di Indonesia masih cenderung menekankan pada konsensus antar identitas, bukan menyadarkan kesatuan jiwa sebagai sesama manusia, sebagai sesama warga negara. Ketiga, ide Askari ini lebih relevan dalam konstruksi dialog di Indonesia dengan memper-timbangkan fakta pluralitas yang berb...
Religion is one of the sources of ethics, but the image of religion today seems to deviate from h... more Religion is one of the sources of ethics, but the image of religion today seems to deviate from humanist ideals. This can be observed from the strengthening trend of radicalism, conflict, discrimination, intimidation, and acts of violence. This research will explore the teachings of social ethics for Muslims and Buddhists and their relation to humanism. Because both are known to have broad and humanist ethical teachings. This research attempts to answer how social ethics is taught in Islam and Buddhism; where are the similarities and differences; and how it relates to humanism. This is a library research, data is obtained from the Al-Quran, Tripitaka and other relevant references and then analyzed using content analysis methods as well as comparative analysis. The results showed that; 1) For Muslims, 'akhlaq' as ethics tends to mean an instinctive character and is more emphasized on spontaneous processing. Meanwhile, for Buddhists, 'sila' prioritizes discipline and ethical behavior in practical terms and even tends to be moral. Buddhism and Islam both uphold ethics as the main task of religion, the main thing in the chain of faith. The difference lies in four things: the source of ethics; concept; position; and orientation. 2) Ethical manifestations for Muslims appear as; akhlaq towards Allah, Rasulullah Saw, personally, family, neighbors, society and the natural environment. Akhlaq are holistic, emphasizing friendship, shame, and ma'ruf (politeness) for fellow humans. Likewise in the Sila, there are also Hiri (shame) and Ottappa (fear of consequences) which are highly respected and even considered as Lokapaladhamma (protector of the world). For Muslims, there are no social classes so that each individual adheres to the same and equal ethics. For Buddhists, although there is no social caste, there is a separation between the monastic life of bikkhu (the monks) and the celibate life of samaneras (novice) and the upasakaupasika as ordinary people. Therefore, in Buddhist society, ethics are grouped into several types, namely Buddhist Pancasila as the five most basic ethics, Attha Sila as eight ethics (abstinence) such as fasting and so on, and Dasa Sila for individuals, families, communities and monks. Especially for bikkhu there are 227 special Sila and 331 for bhikkhunis. 3) The humanist paradigm in Buddhism social ethics, appears with characteristics oriented towards order and tranquility of life which is manifested by practicing right actions, speech and thoughts. Whereas in Islamic social ethics, the humanist paradigm appears with two main characteristics, namely; a) in line with human nature and; b) is rationalistic.
Abstrak Paper inimembahasspiritual-humanisme dariHasanAskari sebagai dialog interreligi alternati... more Abstrak Paper inimembahasspiritual-humanisme dariHasanAskari sebagai dialog interreligi alternatif. Data dikumpulkan melalui kajian pustaka, dan melalui content analysis risetini menunjukkan bahwa;Pertama; kritik Askari atas dialog interreligi berangkat dari pengamatannya bahwa sampai saat ini dialog belum mencapai inti dari dialog, yakni kesadaran spiritual.Dialog interreligi harusnya bukan mendialogkan identitas kolektif yang memang tidak akan pernah bisa dihilangkan. Sebaliknya dialog harus dicapai melalui; (1)mengalami realitas jiwayang melampaui batas identitas; (2) melalui pertemuan antar pribadi sebagai sesama manusia dan konsekuensi dari kesatuan spiritual.Kedua,pada prakteknya dialog interreligi di Indonesia masih cenderung menekankan pada konsensus antar identitas, bukan menyadarkan kesatuan jiwa sebagai sesama manusia, sebagai sesama warga negara. Ketiga, ide Askari ini lebih relevan dalam konstruksi dialog di Indonesia dengan memper-timbangkan fakta pluralitas yang berb...
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