I Ketut Wisarja
Institut Hindu Dharma Negeri Denpasar

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The Effectiveness Of Free Laptop Distribution For The Students Of Elementary School In Badung Regency (Case Study Sd 6 Dalung) I Putu Suyasa Ariputra; Ni Made Anggreni; I Ketut Wisarja; Kadek Aria Prima Dewi PF
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 3, No 2 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v3i2.1131

Abstract

Mastery of Science and Technology is one of the components to be achieved national education. Badung district government gives free laptop as much as 8,636 laptops for the students of elementary school. This free laptop distribution is borrowing to students to prepare human resources that not only the function as recipients of information flow but also equip themselves with information and technology management capabilities in order to be able to manage, adjust and develop what they receive through the development of these technologies. Looking at the conditions of technology mastery (laptop) as the access of information is not enough controlled by the teacher as an educator and employee as an educational staff but also learners (students).
Hinduism Humanity at Ratu Bagus Ashram In The Muncan Village, Selat District, Karangasem Regency I Ketut Wisarja
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 2, No 1 (2018)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v2i1.521

Abstract

The relationship among the religions in Indonesia is very sensitive; it must be a serious effort to transform this relationship into something that dynamic. The implementation of the humanist religion in a practical is very important discourse in Indonesia. There are many religious groups in Indonesia, and each group has its own characteristics and a vital role to maintain a harmonious of society in Indonesia. One of the religious group of Ratu Bagus Ashram in Muncan village, Karangasem Bali, which is trying to dedicate the practice of religion and human services simultaneously. The research questions are: (1) Why was Ratu Bagus Ashram founded in the Muncan village, Selat district, Karangasem regency?; (2) How is the implementation of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency?; (3) What are the implications of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency?This research is intended to: (1) To describe the reason of the foundation of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency; (2) To reveal the humanity implementation of Hinduism in community of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency; (3) To understand the implications of Hinduism humanity at Ratu Bagus Ashram community in the Muncan village, Selat district, Karangasem regency. Some methods that used in this research to obtain a valid data are as follows: (1) observation; (2) interviews; (3) literature study; and (4) document study. The three main issues analyzed using several theories, namely: Social Exchange Theory, Critical Theory, and Hermeneutics Theory.The results of this research are: (1) The reason of the foundation of Ratu Bagus Ashram in the Muncan village, Selat district, Karangasem regency are: First, to creates physical and spiritual health for the wider community; Second: to develops a religious society; Third: to introduces the importance of the spiritual as the most important of everything; (2) The humanity implementation of Hinduism in the community of Ratu Bagus Ashram are: First, to create a sense of peace and happy in ourselves, community, and the universe; Second, to reduces poverty and economic improvement of ashram community by giving scholarships for the student in school and university, giving a complimentary houses and foods, carry out a mass cremation, and establish banks; Third, giving a health service like intense tutuh, shaking, and laugher; (3) The implications of Hinduism humanity at Ratu Bagus Ashram are: First, the self-development of the students, by increasing people's spirituality, improve community health, improve community financial, increasing social awareness, and improve the intellectual, emotional, and spiritual intellectual of the community; Second, improving social relationship, through participated in social activities in societies around the Ashram, and also the societies participated in any activity at the Ashram, there is benefit of sharing between the Ashram communities and surrounding  societies; Third, international networks, such as a lot of foreigners who doing the bio-energy meditation exercise or shaking in the Ashram, and they also respect Hindu tradition; Fourth, because of  many people, both from domestic and abroad want to follow the practice of shaking, therefore the Ashram community must do everything that it can  develop the Ashram.
MEMBACA ULANG PEMIKIRAN GANDHI TENTANG KEMANUSIAAN I Ketut Wisarja; I Ketut Sudarsana
Jurnal Ilmu Sosial dan Humaniora Vol. 7 No. 1 (2018)
Publisher : Universitas Pendidikan Ganesha

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23887/jish-undiksha.v7i1.12987

Abstract

Mohandas Karamchand Gandhi is a humanist fighter from India. The struggles of his life both in India and in South Africa have prompted him to become a humanitarian fighter with the "Nonviolent Movement". Gandhi, even though his people were gone hundreds of years ago, but his thoughts still leave interesting things to be studied in the present masses and in the upcoming masses. Gandhi's thoughts about humanity are profound and utopian, so they still have the appeal to be studied by the persecutors and observers of nonviolence. Every move Gandhi struggle always stressed the importance of respecting humanity, because humans can develop themselves and foster unity throughout the world with love. The ability to love enables human beings to change, evolves toward improvement and perfection. Gandhi's humanitarian thoughts, then branched out by seeing British atrocities in India, especially the "Amritsar Massacre" and other atrocities in Punyab by British colonials, brought him into the realm of politics he did not really want. Gandhi's efforts against British rule did not mean the destruction of the English, but a movement against the practice of colonialism with the movements of ahimsa, satyagraha, swadesi, and hartal (civil-disobedience, noncooperation and fasting). It means that Gandhi's struggle against the British colonial remains on the respect and respect of humanity, the enemy must be defeated not by humiliation, but by uplifting.
Praksis Pendidikan Menurut Habermas (Rekonstruksi Teori Evolusi Sosial Melalui Proses Belajar Masyarakat) I Ketut Wisarja; I Ketut Sudarsana
IJER (Indonesian Journal of Educational Research) Vol. 2 No. 1 (2017): Volume 2 No 1 2017
Publisher : Universitas Islam Negeri (UIN) Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (307.038 KB) | DOI: 10.30631/ijer.v2i1.33

Abstract

Abstrak Habermas yang bernama lengkap Jurgen Habermas seorang filosuf Jerman dari mazhab kritis. Ia mengkritik habis epistemologi pendahulunya yakni; Karl Marx terhadap pengandaian-pengandaian dan material historis sebagai cacat fundamental, yang mengkaitkan secara linier kemajuan rasionalitas manusia dengan perkembangan alat-alat produksi. Habermas mengatakan ini dapat terjadi karena materialisme historis mengesampingkan segi-segi komunikatif yang mendasari formasi sosial baru disetiap tahap perkembangan masyarakat. Proses belajar masyarakat secara evolusioner tergantung pada kompetensi individu-individu yang menjadi anggotanya. Kompetensi itu tidak dikembangkan secara individual dan terisolasi, tetapi dengan interaksi sosial melalui perantara struktur-struktur simbolis yang berasal dari dunia kehidupan mereka. Perkembangan kompetensi ini terjadi dalam tiga tahap komunikasi yang oleh Habermas disebut “Sketsa tiga tahap perkembangan kompetensi komunikatif”.Pengendalian teknis terhadap proses-proses yang objektif atau yang diobjektifkan telah menggantikan emansipasi manusia. Kolonisasi paradigma sistem terhadap paradigma dunia-kehidupan telah mengarahkan kesadaran hidup bersama pada perilaku yang manipulatif. Konsekuensi logisnya, wacana pendidikan cenderung mengarahkan dirinya ke dalam logika sistem-industri yang tengah terselenggara, dengan demikian pendidikan niscaya mempertautkan dirinya dengan gerak modernisasi. Kata Kunci: praksis pendidikan, rekonstruksi teori evolusi sosial, dan proses belajar masyarakat. Abstract [Education Praxis according to Habermas (Reconstruction of Social Evolution Theory Through Community Learning Process).]Habermas whose full name is Jurgen Habermas a German philosopher from a critical school. He criticized the epistemology of his predecessors, namely; Karl Marx against historical assumptions and materials as fundamental flaws, which linearly associate the progress of human rationality with the development of the means of production. Habermas says this can happen because historical materialism ignores the communicative aspects underlying new social formations at every stage of community development. The evolutionary process of community learning depends on the competence of the individuals who are members. The competence is not developed individually and isolated, but by social interaction through the intermediaries of the symbolic structures derived from their living world. This development of competence occurs in three stages of communication which Habermas calls the "Sketch of the three stages of the development of communicative competence".The technical control of objective or objectified processes has replaced human emancipation. The colonization of the system paradigm against the life-world paradigm has directed awareness of coexistence on manipulative behavior. The logical consequence, the educational discourse tends to direct itself into the logic of the established industry-system, so education necessarily links itself to the motion of modernization. Keywords: education practices, reconstruction of social evolution theory, and community learning process