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This paper aims to know and discuss the role of parents in the family, parenting and family functions in Islam. As we know, The development of today's technology is so rapidly advanced; users of digital tools are so mushrooming without knowing the age limit. The era of globalization is very influential for human life. In addition to presenting positive opportunities, it also offers the convenience provided by modernization. The information technology is very easy to access, but on the other side the negative effect of the rapid flow of globalization is increasingly felt and worrying. To filter and fortify it, the role of parents in the education of their children is required, especially moral education. Parents are required to play their role dynamically, democratically and communicatively on an ongoing basis.

The political culture of any society is supported and determined by the spiritual and moral values adopted by this particular society over the course of its historical development. We can say that general cultural values of the metaphysical order eventually transformed into socio-political values that formed the modern heterogeneous political space. The transmission of values, including political ones, takes place by means of exploiting different mechanisms by society and using different tools. Nevertheless, one of the most effective mechanisms at this time is education, which is more and more often considered by developed countries as a means of achieving their economic and political dominance in the international arena. In this aspect, education serves as a tool of "soft power" policy. It is through the expansion and spread of their education model that many countries promote their political values in economically and geopolitically important regions.

Rhetoric was the most important subject of the Old Polish educational system, with its roots tracing back to the tradition of the Ancient Rome. The statement itself is crucial, due to the fact of the orator's moral and patriotic duties. Therefore, the lectures were focused not only on the technical aspects of rhetoric, but also on morality, religion and political knowledge. The article consists of two main sections. The first section is dedicated to describing the role of the rhetorical education, as well as, the evolution of the relation between rhetoric and history, which had existed from the 1st century A.D. until the first decades of the 18th century, when history began to separate from rhetoric. The second section is dedicated to presenting the history education in practice, on the example of the Jesuit college in Poznań. The analysis of the matter is based on the script of rhetoric lectures given in Poznań in 1679. With regard to the aforementioned manuscript, one could say, that the most important task of history education, was the patriotic and civil upbringing of pupils, so that they could participate in political and cultural activities. History taught at the College in Poznań was mainly dedicated to Poland, and was of practical nature.

We analyze whether a redistributive government should provide ex ante insurance against unfortunate outcomes or whether it should instead rely on transfers for redistributing income ex post. To this end, we develop a model of education in which individuals face educational risk and wage dispersion across two types of skills. Successful graduation and working as a skilled worker depends on individual effort in education and on public resources, but educational risk still causes (income) inequality. We show that in a second-best setting, in which learning effort is not observable, improving the quality of education by public funding of the educational sector has a significant effect and that this increases efficiency in comparison to a pure (linear) income tax with income transfers from skilled to unskilled workers. Compared to a first-best solution, providing ex ante insurance significantly gains importance relative to traditional ex post redistribution, because it simultaneously alleviates moral hazard in education. These results are strengthened when a (distortionary) skill-specific tax can be implemented.

Regulation of Kulon Progo Regent number 65 of 2017 concerning strengthening character education confirms that Mataraman culture must be part of the learning program at the elementary school, including the Madrasah Ibtidaiyah as an Islamic-based education. This article aims to describe how the integration of Mataraman culture in Islamic manners education at MI Ma'arif Plampang Kulon Progo in the implementation of classroom learning and its application in madrasas, using a differentiated integrative learning model. This research is qualitative. MI Ma'arif Plampang integrates the Mataraman culture and Islamic manners education based on the guidelines for strengthening character education regulated by the Regent of Kulon Progo, by emphasizing mutual respect according to the morals taught in the Islamic religion. The teaching material of Mataraman culture that is integrated into Islamic manners education is unggah-ungguh basa of Javanese language and literature with subjects of akidah-akhlak (Islamic creeds and morality). The developed values are religious values, courtesy, respect and obedience to others. Supporting factors include government policies regarding the use of traditional Javanese clothing in the style of Yogyakarta every Thursday Pahing, the quality of teachers and facilities for madrasa infrastructure, although there are inhibiting factors, namely inconsistent behavior from teachers and outsiders to the mixed culture.

Der Artikel stellt die aktuelle Diskussion über Werteerziehung am Beispiel des brandenburgischen Faches LER (Lebensgestaltung/Ethik/Religionskunde) in den wissenschaftsgeschichtlichen Kontext des Werturteilsstreits um Max Weber und leitet daraus Konsequenzen für die didaktische und institutionelle Konzeptionalisierung ab. (DIPF/Orig.) ; The recent discussion on value education as illustrated by the school subject "LER" (life styles, ethics and religion) taught at schools in Brandenburg is placed in the historical context of the dispute on value judgement in the sciences triggered by MAX WEBER and consequences for the didactic and institutional conceptualization are deduced. Among the demands placed on both pedagogics and the school by modern politics that for "value education" has more or less become a commonplace in the rhetoric of educational policy. While, during the 1980s, this demand was still considered a mark of conservative educational policy, today a general consensus seems to have been achieved among the parties. Ulis political preamble revived the old debate on moral education in both pedagogics and didactics, because it seemed to offer a possibility to finally translate into practice KOHLBERG'S multi-stage theory of moral development, which had been discussed since the late 1970s. Yet, besides the enormous amount of pedagogical literature published in the different disciplines taking part in the debate (ethics, religion, politics), the demand for value education is hardly reflected in either curricula or schedules. (DIPF/Orig.)

This thesis aims at showing how far emotions play a role to define, acquire and practice virtue in Plato's Dialogues. The way Plato understands thumós as the seat of moral emotions should be explained by a preliminary analysis of the way emotions are perceived in Epics and in other literary, scientific and philosophic texts before Plato. On many accounts, thumós appears to be a mainstay for a whole system of values and representations of virtue, courage being its paradigm. Plato is inspired by this legacy, but criticizes and recomposes it. In the so-called « Socratic » dialogues, Socrates attempts at defining virtue as knowledge, and opposes ideas which define virtue as moral sensibility relying on emotions such as reserve, sense of honor and righteous indignation. Expanding on these dialogues dealing with the rationalization of emotions, The Republic sets out the doctrine of the tripartite soul. Thumós is a function of the soul, and is intermediary in three ways : from a subjective point of view, it mediatizes the social norms and the individual rules of action ; from an objective point of view, it is a faculty of the soul that gives reasons' rules some strength against desires ; lastly, it acts as an interface between soul and body. On the basis of his anthropology, Plato has developed a political theory particularly concerned with the education of emotions, which is essential to promote some tendencies to virtue within individual characters. ; Cette étude vise à déterminer le rôle des émotions dans la définition, l'acquisition et l'exercice de la vertu dans les Dialogues de Platon. L'approche platonicienne du thumós comme siège des émotions morales requiert une analyse des représentations du rôle des émotions dans l'épopée, et dans d'autres textes littéraires, scientifiques et philosophiques. Le thumós apparaît à plus d'un titre comme le pilier d'un système de valeurs et de représentations sur la vertu, dont le courage est le paradigme. Platon s'inspire de cet héritage, le critique et le recompose. Dans les dialogues dits « socratiques », Socrate, qui définit la vertu comme connaissance, s'oppose à une conception de la vertu comme sensibilité morale qui repose sur certaines émotions comme la réserve, le sens de l'honneur et la juste indignation. Dans la continuité des dialogues socratiques, où il s'agit de trouver les moyens de rationaliser les émotions, la République établit la théorie de l'âme tripartite. Platon fait du thumós une fonction de l'âme qui est intermédiaire en trois sens : il est l'instrument subjectif de médiation entre la norme consacrée par une communauté donnée et la règle de l'action ; il est objectivement la faculté qui permet à la raison de donner force à ses prescriptions contre les désirs, et enfin l'interface entre l'âme et le corps qu'elle habite. Platon peut ainsi édifier sur la base de son anthropologie une politique soucieuse de l'éducation des émotions, afin de promouvoir dans les caractères individuels des dispositions à la vertu.

This thesis aims at showing how far emotions play a role to define, acquire and practice virtue in Plato's Dialogues. The way Plato understands thumós as the seat of moral emotions should be explained by a preliminary analysis of the way emotions are perceived in Epics and in other literary, scientific and philosophic texts before Plato. On many accounts, thumós appears to be a mainstay for a whole system of values and representations of virtue, courage being its paradigm. Plato is inspired by this legacy, but criticizes and recomposes it. In the so-called « Socratic » dialogues, Socrates attempts at defining virtue as knowledge, and opposes ideas which define virtue as moral sensibility relying on emotions such as reserve, sense of honor and righteous indignation. Expanding on these dialogues dealing with the rationalization of emotions, The Republic sets out the doctrine of the tripartite soul. Thumós is a function of the soul, and is intermediary in three ways : from a subjective point of view, it mediatizes the social norms and the individual rules of action ; from an objective point of view, it is a faculty of the soul that gives reasons' rules some strength against desires ; lastly, it acts as an interface between soul and body. On the basis of his anthropology, Plato has developed a political theory particularly concerned with the education of emotions, which is essential to promote some tendencies to virtue within individual characters. ; Cette étude vise à déterminer le rôle des émotions dans la définition, l'acquisition et l'exercice de la vertu dans les Dialogues de Platon. L'approche platonicienne du thumós comme siège des émotions morales requiert une analyse des représentations du rôle des émotions dans l'épopée, et dans d'autres textes littéraires, scientifiques et philosophiques. Le thumós apparaît à plus d'un titre comme le pilier d'un système de valeurs et de représentations sur la vertu, dont le courage est le paradigme. Platon s'inspire de cet héritage, le critique et le recompose. Dans les dialogues dits « socratiques », Socrate, qui définit la vertu comme connaissance, s'oppose à une conception de la vertu comme sensibilité morale qui repose sur certaines émotions comme la réserve, le sens de l'honneur et la juste indignation. Dans la continuité des dialogues socratiques, où il s'agit de trouver les moyens de rationaliser les émotions, la République établit la théorie de l'âme tripartite. Platon fait du thumós une fonction de l'âme qui est intermédiaire en trois sens : il est l'instrument subjectif de médiation entre la norme consacrée par une communauté donnée et la règle de l'action ; il est objectivement la faculté qui permet à la raison de donner force à ses prescriptions contre les désirs, et enfin l'interface entre l'âme et le corps qu'elle habite. Platon peut ainsi édifier sur la base de son anthropologie une politique soucieuse de l'éducation des émotions, afin de promouvoir dans les caractères individuels des dispositions à la vertu.

In the wake of terror attacks in London and Manchester in 2017, concerns have been raised about the extent to which governmental strategies to combat terrorism are successful in preventing extremism. The requirement "not to undermine fundamental British values" (FBV) has become part of the Teachers' Standards (DfE 2012) slipping silently, seamlessly and seemingly unchallenged from the government's counter terrorism strategy Prevent (2011). FBV are denoted as: Democracy, The rule of law, Individual liberty, Mutual respect and tolerance of those with different faiths and beliefs. Our research arose from a BERA Symposium in October 2012 organised by the BERA Race, Ethnicity and Education Special Interest Group (SIG) and the Religious Education and Moral Education SIG. Guidance on Spiritual, Moral, Social and Cultural (SMSC) education to "actively promote fundamental British values" (DfE 2014) as well as the need to monitor children and young people at risk of radicalisation, places teachers in a precarious position having to negotiate their role as teacher and agent of surveillance within their classroom. Thus requiring them to place certain pupils who have been racialized and labelled through media and political discourse as 'suspect', namely Muslim children and young people (Lander 2016). Yet the role of the teacher should allow children and young people in our care the time and space to explore, articulate and share their developing ideas with respect to a range of social, cultural and moral issues (Revell and Elton-Chalcraft 2016). But the imperative to police any opposition to FBV has ironically served to silence the voices of Muslim children and young people curtailing their right to free speech and thereby infringing their liberty within the now securitised space of the classroom which at one time they may considered safe.

This article considers the main ideas of the leading representative of American political philosophy and ethics Alasdair MacIntyre regarding morality and obligation set out in his fundamental work "After virtue". In the never-ending discussion of moral problems and chaos in the value-normative sphere, MacIntyre suggests reconsidering the Aristotelean tradition of virtue with its teleological basis for morality and its central concepts of good, virtue, duty and purpose. Not being a supporter of abstract moral theorizing, MacIntyre insists on the primary connection between morality and practical rationality through moral arguments centered on the experience of social practices of the community in the search of the common good. ; Рассматриваются основные идеи ведущего представителя американской политической философии и этики Аласдера Макинтайра относительно морали и долженствования, изложенные в его фундаментальной работе «После добродетели». В ситуации нескончаемых дискуссий по моральным проблемам и хаосу в ценностно-нормативной сфере философ предлагает обратиться к аристотелевской традиции добродетелей с ее телеологическим основанием морали, где центральными являются понятия блага, добродетели, долга и предназначения. Не будучи сторонником абстрактного морального теоретизирования, Макинтайр настаивает на принципиальной связи между моралью и практической рациональностью через нравственную аргументацию опыта социальных практик коммюнити в проекте общего блага.

Human rights and cultural values. A literature review. Raj, Sebasti L.; Pradhan, Bansidhar: Human rights and Indian cultural values. Srinivasan, Binai: Culture, women and human rights. Rajaram, R.: Re-figuring human rights in Indian culture. Contours of an emerging paradigm. Perera, Sasanka: Human rights and the Buddhist ethics of Sri Lanka. Fernando, Basil: Harmonizing cultural values and human rights. The Sri Lankan experience. Quejada, Diego G. (II) ; Obinario, Romelino: Cultural values and human rights. The Philippine perspective. Oh Byung-sun: Cultural values and human rights. The Korean perspective. Ferdinand, Johan: Human rights in Javanese ethics. Mushakoji, Kinhide: Japan and cultural development in East Asia. Possibilities of a new human rights culture. Government human rights work. National human rights institutions

Rethink higher education as a crucial democratic public sphere in times of tyranny and authoritarianism is the main goal of this article. Tyranny and authoritarianism are not just the product of state violence and repression, but also thrive on popular docility, mass apathy, and a flight from moral responsibility. Moreover, democracy is being voted down and aggressively dismantled in many countries around the world. Critical public spheres from public radio to the public schools have been defunded, commercialized, and privatized transforming them from spheres of critical analysis to dumbed-down workstations for a deregulated and commodified culture. In this context, many institutions of higher education are more than willing to name buildings after corporate donors, accept gifts, and allow conservative and corporate funded research centers on their campuses. This paper also provides an overview about what is happening in Trump's America, where democratic governance is required to combat civic illiteracy promoted by so many medias. In conclusion, this work makes recom-mendations that provide an alternative to some of the oppressive conditions now shaping institutions of higher learning. ; Repensar la educación superior como una esfera pública democrática crucial en tiempos de tiranía y autoritarismo es el objetivo principal de este artículo. La tiranía y el autoritarismo no son sólo producto de la violencia y la represión del Estado, sino que también prosperan gracias a la docilidad popular, la apatía de las masas y la huida de la responsabilidad moral. Además, la democracia está siendo rechazada y desmantelada agresivamente en muchos países del mundo. Las esferas públicas críticas, desde la radio pública hasta las escuelas públicas, han sido desfinanciadas, comercializadas y privatizadas, transformándolas de esferas de análisis crítico a estaciones de trabajo más tontas para una cultura desregulada y mercantilizada. En este contexto, muchas instituciones de educación superior están más que dispuestas a nombrar edificios con nombres de donantes corporativos, aceptar regalos y permitir que los centros de investigación conservadores y financiados por las empresas se instalen en sus campus. Este documento también ofrece una visión general de lo que está ocurriendo en la América de Trump, donde se requiere una gobernanza democrática para combatir el analfabetismo cívico promovido por tantos medios de comunicación. En conclusión, este trabajo hace recomendaciones que proporcionan una alternativa a algunas de las condiciones opresivas que ahora conforman las instituciones de enseñanza superior.

AbstractCorruption has been identified as a major debilitating factor in tax revenue generation, especially in developing countries. This study examines the effects of perceived political corruption on tax compliance intention and investigates the mediating roles of tax morale and tax tolerance among private businesses in Ghana. Data were collected with a questionnaire from 1133 private firms randomly sampled in the Greater Accra Region. Estimation was done using structural equation modelling with maximum likelihood estimation techniques. The study finds that perceived political corruption diminishes tax morale, tolerance and compliance intentions. Moreover, tax tolerance and tax morale enhance compliance intentions. Again, tax morale and tax tolerance partially mediate the relationship between perceived political corruption and tax compliance intention, reducing corruption's negative effects on intentions to comply with tax obligations. Finally, these tax compliance behaviours vary with education, age of business, sectors and firm size. The government of Ghana needs to focus on voluntary tax compliance by convincingly fighting corruption, especially by tightening fiscal loopholes.

AbstrakTujuan dari penelitian ini adalah: (1) Mendeskripsikan Bagaimana Upaya Pemerintah Jombang Dalam Membina Moral Masyarakat Di Daerah Sekitar Lokalisasi Klubuk Kelurahan Sukodadi Kecamatan Kabuh Kabupaten Jombang; (2) Mendeskripsikan Faktor yang menghambat Pemerintah Jombang Dalam Membina Moral Masyarakat Di Daerah Sekitar Lokalisasi Klubuk Kecamatan Kabuh Kelurahan Sukodadi Jombang. Penelitian ini menggunakan teori Struktural Fungsional dari Talcott Parson. Parson membagi empat fungsi dari sistem sosial yaitu, adaptasi, pencapaian tujuan, integrasi dan pemeliharaan pola. Sedangkan Metode Penelitian ini menggunakan pendekatan kualitatif dengan informan 13 0rang. Lokasi penelitian di Desa Sukodadi, Kecamatan Kabuh, Kabupaten Jombang. Sumber data dalam penelitian ini adalah manusia, peristiwa dan dokumen. Teknik pengumpulan data dengan teknik observasi, wawancara dan dokumentasi. Berdasarkan hasil penelitian dapat diketahui bahwa: (1) Upaya pemerintah desa dalam mengatasi dampak sosial keberadaan lokalisasi klubuk bagi masyarakat Desa Sukodadi Kecamatan Kabuh Kabupaten Jombang adalah diadakannya kegiatan pengajian rutin setiap malam jum'at serta penyuluhan kesehatan mengenai dampak keberadaan lokalisasi bagi masyarakat yang di lakukan oleh Pemerintah Kabupaten yang berkerjasama dengan Puskesmas Kabuh yang dilakukan di Balai Desa Sukodadi dan dilakukannya pemeriksaan kesehatan terhadap para warga masyarakat serta PSK yang ada di kompleks lokalisasi Klubuk oleh Puskesmas Kabuh melalui program PUSLING (Puskesmas keliling) yang di lakukan setiap dua sampai tiga bulan sekali.Kata Kunci: Upaya Pemerintah, Pembinaan Moral, Lokalisasi KlubukAbstractThe purpose of this study are: (1) Describe the Government's efforts Jombang to Fostering Moral Society in the Regions Around Localization Klubuk Village Sukodadi Jombang District of Kabuh; (2) Describe the factors that hamper the Government Jombang to Fostering Moral Society in the Regions Around Localization Klubuk Sukodadi Jombang District of Kabuh village. This research uses Structural Functional theory of Talcott Parson. Parson split the four functions of the social system, adaptation, goal attainment, integration and maintenance of the pattern. While Methods This study used a qualitative approach the informant 13 people. Sukodadi research sites in the village, District Kabuh, Jombang. Source of data in this study is a human, events and documents. Data collection techniques by observation, interview and documentation. Based on the results of the study showed that: (1) The village government efforts in addressing the social impact to the community where the localization klubuk Sukodadi Rural District of Kabuh Jombang is holding regular teaching activities every Friday evening and health education on the impact of the presence of localization for the public will be undertaken by the District Government in collaboration with Health Care Center Kabuh conducted at Village Hall Sukodadi and do health checks on the citizens and PSK in the complex localization Klubuk by through Health Care Center Kabuh. will be undertaken every two to three months.Keywords: Government Efforts , Moral Development , Localization Klubuk

The 17 Sustainable Development Goals (SDGs) have been agreed globally as an unprecedented, ambitious and innovative agenda for prosperity and peace for people and the planet. Currently researchers, policymakers and nations are trying to identify clear routes for achieving these ambitious goals by 2030. This timely text examines how education policy provides a roadmap to achieving Sustainable Development Goal 4, achieving inclusive and equitable quality education and promoting lifelong learning opportunities for all. Taysum situates the SDGs, and the roadmap to achieving them, within a historical framework of established philosophy by drawing upon the ideas of the social contract, moral values and universal principles. As well as offering a theoretical understanding of these concepts, this research also offers practical solutions by demonstrating how university Vice Chancellors, Deans of Faculties and Schools of Education can work in partnership with the wider community in order to achieve the SDGs. Supported by a website and rich bank of practical resources, this book will prove invaluable for education leaders and those in the fields of higher education and moral philosophy.