Hasil Pencarian  ::  Simpan CSV :: Kembali

"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.

---

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."

"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."

"Di Lebanon, film series “Dollar” dikenal sebagai salah satu tayangan film favorit yang memiliki alur menarik dan berbagai nilai moral yang terdapat dari setiap adegannya. Oleh karena itu, tujuan dari penelitian ini adalah tentang moral. Penelitian ini membahas tentang nilai moral yang terdapat dalam film tersebut. Metode yang digunakan dalam penelitian ini adalah metode kualitatif karena bertumpu pada fenomenologi. Selain itu, metode yang digunakan lainnya yaitu metode strukturalisme sastra karena pendekatannya yang menekankan unsur intrinsik yang terdapat di dalam suatu karya. Dari hasil penelitian ini ditemukan bahwa aspek moral yang paling banyak adalah nilai moral etika dan kesusilaan yang tidak baik yang menggunakan dollar sebagai objeknya.

---

In Lebanon, the film series "Dollar" is known as one of the favorite film shows that has an interesting plot and various moral values contained in each scene. Therefore, the purpose of this study is about morals. This study discusses the moral values contained in the film. The method used in this study is a qualitative method because it is based on phenomenology. In addition, another method used is the method of literary structuralism because of its approach which emphasizes the intrinsic elements contained in a work. From the results of this study it was found that the moral aspects that were most prevalent were ethical and decency moral values that were not good which used dollars as their object."

"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.

---

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"

"Sekarang ini, dalam lingkup fandom daring, berkembang kelompok yang dikenal sebagai anti-shippers atau antis. Kelompok tersebut memiliki pemahaman bahwa ketertarikan dan imajinasi fiksional mencerminkan moralitas mereka di dunia nyata. Dengan anggapan tersebut, antis melakukan kekerasan dan ancaman kekerasan pada anggota fandom yang dianggap tidak bermoral. Penelitian ini mencoba menelaaah bagaimana perilaku demikian dapat dikatakan sebagai moral panic dan bagaimana perilaku ini dilihat dalam kriminologi budaya. Sebanyak total 896 post di media sosial X dalam kurun 2020-2024 dikumpulkan dan dikode secara kualitatif menggunakan analisis konten. Penelitian ini menemukan perilaku antis ini memenuhi aspek-aspek moral panic, di mana terdapat kekhawatiran mendalam pada sesuatu yang dianggap sebagai menyimpang, pembesar-besaran masalah, persetujuan bahwa masalah tersebut nyata dan harus segera diatasi, dan rasa permusuhan pada bagian fandom yang dianggap menyimpang. Selain itu, kekhawatiran ini pasang surut, di mana terdapat perbedaan perilaku kekerasan oleh antis yang diobservasi pada penelitian ini dan penelitian sebelumnya. Menggunakan sudut pandang kriminologi budaya, dapat dikatakan antis mengkriminalisasi budaya yang telah ada dalam fandom dengan perilaku kekerasan yang sendirinya juga menjadi bagian dari budaya fandom. Antis sebagai bagian media baru memiliki konstruksi makna sendiri atas konsep kejahatan, serta menggunakan agenda political correctness. Penggunaan agenda tersebut digunakan untuk memposisikan diri sebagai pihak yang berwenang untuk menentukan moral mana yang benar dan yang tidak. Penggunaan kata-kata yang serius seperti pedofil sebagai senjata untuk membungkam konten fiksional yang dianggap menyimpang dikhawatirkan membuat maknanya berkurang dan merugikan bagi pihak yang secara keliru diberi stigma pelaku tindak kejahatan demikian.

---

Recently in online fandom space, there is an emerging group which contends that fictional interests and imaginations are indications of their morality in real life, known as anti-shippers or antis. With that belief, antis use violence and violent threats to those deemed immoral in the larger fandom space. This thesis examine how those behavior can be identified as a moral panic and how this behavior can be seen from cultural criminological lens. A total of 896 posts in social media X from 2020-2024 were evaluated and coded, utilizing content analysis. This thesis shows that the anti behavior fulfills aspects of moral panic, in which a deep concern of something deemed as a problem results in exaggeration of the problem itself, a consensus that the problem is real and something should be done, and hostility to those deemed as the problem. From cultural criminological lens, antis criminalize the fandom culture using violence, which in itself inevitably a part of fandom culture. As a part of new media, antis has their own construction of crime, using politically correct agendas to position themselves as morally pure people who has the authority to decide who is evil and who is not. Usage of heavy words such as “pedophile” as a weapon to silence fictional content regarded as deviant could result in the reduction of the meaning and could harm people who were wrongfully stigmatized as such."

"Buku Materi Pokok (BMP) PAUD4102 Metode Pengembangan Moral dan Nilai-nilai Agama ini merupakan bahan ajar pada mata kuliah Metode Pengembangan Moral dan Nilai-nilai Agama (PAUD4102) yang diperuntukkan bagi mahasiswa PGPAUD. Kompetensi yang diharapkan setelah mempelajari BMP ini adalah dapat menerapkan berbagai metode pengembangan moral dan nilai-nilai agama pada anak usia dini (AUD), khususnya anak usia TK. BMP ini memuat materi tentang hakikat perkembangan moralitas AUD; kecerdasan moral menurut para ahli; pemahaman dan penanaman moral pada AUD; pengembangan, strategi, metode, dan pendekatan pembelajaran moral pada AUD; hakikat perkembangan dan rancangan kegiatan pengembangan pada moral dan nilai-nilai keagamaan di lembaga PAUD (TK), lingkungan lembaga masyarakat, dan penilaiannya. BMP ini dilengkapi dengan video sehingga pemahaman mahasiswa tentang pengembangan moral dan nilai-nilai agama pada anak semakin optimal."