IMPLEMENTASI PENDIDIKAN KARAKTER PELAJAR PANCASILA ELEMEN BERIMAN DAN BERTAQWA KEPADA TUHAN YME DI SDN KASREMAN TULUNGAGUNG

ABSTRACT Yustiana, Fika. 2024. Implementation of character education for Pancasila students, elements of faith and devotion to God Almighty at SDN Kasreman Tulungagung, FKIP, University of Muhammadiyah Malang, Supervisor, (I) Bahrul Ulum., M.Pd, (II) Maharani Putri Kumalasani,M.Pd. cannot be formed directly, but must be done through habituation and continuous training so that ideal strength is formed. In an effort to realize the Pancasila student profile, it is necessary to form and strengthen character education for students. The Ministry of Education and Culture has adopted the Pancasila Student Profile as one of the Visions and Missions of the Ministry of Education and Culture The aim of this research is to describe the implementation, obstacles faced, and solutions implemented in implementing character education activities for Pancasila students in the dimensions of faith, devotion to God Almighty and noble character for students at SDN Kasreman Tulungagung. The type of research carried out was qualitative with principals, class teachers and students involved in project activities to strengthen the profile of Pancasila students. The results obtained in this research are that the implementation of character education for Pancasila students in the dimensions of faith and devotion to God Almighty is measured through religious morals, personal morals, morals towards humans, morals towards nature and morals towards the state implemented in the form of daily habits to develop character in students. Supporting factors are the school principal as policy maker and regulation of school activities, teachers and homeroom teachers as implementers and supervisors and students as targets. However, in its implementation there are also obstacles or barriers felt by teachers. This obstacle is that schools do not have facilities that can support activitie

Morals From Rationality Alone? Some Doubts

Contractarians aim to derive moral principles from the dictates of instrumental rationality alone. But it is well-known that contractarian moral theories struggle to identify normative principles that are both uniquely rational and morally compelling. Michael Moehler's recent book, *Minimal Morality* seeks to avoid these difficulties by developing a novel "two-level" social contract theory, which restricts the scope of contractarian morality to cases of deep and persistent moral disagreement. Yet Moehler remains ambitious, arguing that a restricted version of Kant's categorical imperative is a uniquely rational principle of conflict resolution. We develop a formal model of Moehler's informal game-theoretic argument, which reconstructs a valid argument for Moehler's conclusion. This model, in turn, enables us to expose how a successful argument for Moehler's contractarian principle rests on assumptions that can only be justified by subtle yet significant departures from the standard conception of rationality. We thus extend our understanding of familiar contractarian difficulties by showing how they arise even if we restrict the scope of contractarian morality to a domain where its application seems both promising and necessary. We show that the problem lies not in contractarians' immodest ambitions but in the modest resources rationality can offer to satisfy them

Public confidence in policing: a neo-Durkheimian perspective

Public confidence in policing has received much attention in recent years, but few studies outside of the United States have examined the sociological and social–psychological processes that underpin trust and support. This study, conducted in a rural English location, finds that trust and confidence in the police are shaped not by sentiments about risk and crime, but by evaluations of the values and morals that underpin community life. Furthermore, to garner public confidence, the police must be seen first to typify group morals and values and second to treat the public with dignity and fairness. All these findings are consistent with the perspective that people are Durkheimian in their attitudes towards crime, policing and punishment—a perspective developed here in this paper

Your Morals are Your Moods

We test the effect of players' moods on their behavior in a gift-exchange game.In the first stage of the game, player 1 chooses a transfer to player 2.In the second stage, player 2 chooses an effort level.Higher effort is more costly for player 2, but it increases player 1's payoff.We say that player 2 reciprocates if effort is increasing in the transfer received.Player 2 is generous if an effort is incurred even when no transfer is received.Subjects play this game in two different moods.To induce a `bad mood', subjects in the role of player 2 watched a sad movie before playing the game; to induce a `good mood', they watched a funny movie.Mood induction was effective: subjects who saw the funny movie reported a significantly better mood than those who saw the sad movie.These two moods lead to significant differences in player 2's behavior.We find that a bad mood implies more reciprocity while a good mood implies more generosity.Since high transfers are relatively more common, player 1 make more money when second movers are in a bad mood.rationality;motivation;game theory;emotions;reciprocity;gift giving

Your Morals Are Your Moods

We test the effect of players' moods on their behavior in a gift-exchange game. In the first stage of the game, player 1 chooses a transfer to player 2. In the second stage, player 2 chooses an effort level. Higher effort is more costly for player 2, but it increases player 1's payoff. We say that player 2 reciprocates if effort is increasing in the transfer received. Player 2 is generous if an effort is incurred even when no transfer is received. Subjects play this game in two different moods. To induce a `bad mood', subjects in the role of player 2 watched a sad movie before playing the game; to induce a `good mood', they watched a funny movie. Mood induction was effective: subjects who saw the funny movie reported a significantly better mood than those who saw the sad movie. These two moods lead to significant differences in player 2's behavior. We find that a bad mood implies more reciprocity while a good mood implies more generosity. Since high transfers are relatively more common, player 1 makes more money when second movers are in a bad mood.

The Principle of Autonomy in Kant's Moral Theory: Its Rise and Fall

In this essay, “The Principle of Autonomy in Kant’s Moral Theory: Its Rise and Fall,” Pauline Kleingeld notes that Kant’s Principle of Autonomy, which played a central role in both the Groundwork for the Metaphysics of Morals and the Critique of Practical Reason, disappeared by the time of the Metaphysics of Morals. She argues that its disappearance is due to significant changes in Kant’s political philosophy. The Principle of Autonomy states that one ought to act as if one were giving universal laws through one’s maxims. The criterion of just legislation that Kant accepted in the mid-1780s does not require any actual consent on the part of the citizens—genuine universality is sufficient for a law to be just. Hence, at that time, Kant could indeed explicate the criterion governing the moral permissibility of one’s maxims by drawing an analogy with the criterion governing the justice of political laws. In the Metaphysics of Morals and in other works in the 1790s, however, he added the further condition that laws must be given with the consent of the citizens. With this further condition, the moral criterion was no longer fully analogous to the criterion for political laws being just. Accordingly, Kleingeld argues, Kant dropped the Principle of Autonomy, which was firmly based on that analogy