Malang City has evolved into a prominent hub for students. Embracing this new role, it has become a sought-after destination for learners from outside Java who wish to pursue their education at local universities. The influx of international students brings a vibrant intercultural dynamic to the city, affecting both the local community and the students themselves. As these students undergo the adaptation process to integrate and thrive in their new environment, they often face challenges such as culture shock, which arises (...) from insufficient preparation and knowledge about their new surroundings. Culture shock can be minimized in the process of student adaptation by the application of intercultural communication, which can bridge the constraints of understanding in society. This research aims to examine the impact of intercultural communication on the adaptation process of Hindu students in Malang City, focusing on how it can reduce the incidence of culture shock. Employing a qualitative-interpretative approach, the research gathers data through comprehensive and interactive interviews based on the informants' personal experiences. Informants are selected using purposive sampling, and data is analyzed using the Miles and Huberman framework, which involves data collection, reduction, and interpretation. The outcomes highlight that culture shock among Hindu students in Malang City is influenced by internal factors, including personal abilities, insufficient factual information, and experiences in intercultural social interactions. While external factors include language, food, customs, and climate. The phases of culture shock development in the adaptation process include the optimistic phase, cultural phase, recovery phase, and adjustment phase. The duration for students to transition from experiencing culture shock to achieving adaptation ranges from one month to a year. Effective intercultural communication plays a crucial role in this adaptation process, helping to reduce the impact of culture shock by facilitating stages of convergence, divergence, and maintenance. (shrink)

Tri Hita Karana is a traditional Balinese philosophy that emphasizes the importance of balance in the relationships between humans and God, humans and others, and humans and the natural environment. Although this principle underpins many aspects of life, its application in architectural and urban planning often faces various challenges. This research identifies the gap between traditional principles and the demands of modern development. A qualitative case study approach was used in Kedonganan Traditional Village, Kuta, Bali, employing in-depth interviews and direct (...) observation methods. The results of the study show that the people of Kedonganan Traditional Village still uphold customs and cultural traditions, which are implemented in various aspects of daily life, including religious activities, mutual cooperation, and environmental management. Collaboration between the government and traditional communities has proven effective in maintaining ecological, social, and spiritual balance. Additionally, the findings indicate that cultural, architectural and landscape elements remain relevant and functional in community life. The implications of this research highlight the importance of integrating Tri Hita Karana values into development policies to achieve sustainable balance. (shrink)

This article focuses on analyzing and identifying the characteristics of losses arising from the marketing and supply of digital tourist accommodation services based on the business competition law system in Indonesia and on the formulation of marketing and supply arrangements for digital tourist accommodation services that are healthy and fair for all tourism accommodation service business actors. normative research methods used in this research, with primary legal materials in the form of laws and regulations related to monopolistic practices and unfair (...) competition. The results of the study show that looking at the characteristics of losses arising from the marketing and supply of digital tourism accommodation services based on the legal system of business competition in Indonesia is considered inappropriate and must be reconceptualized, Furthermore, the regulation of marketing and supply of digital tourist accommodation services that are healthy and fair is still experiencing a vacuum of norms, so it is necessary to formulate the regulation of marketing and supply of tourist accommodation services for all business actors of tourist accommodation services as a means of legal protection in terms of preventing and controlling the potential for unfair business competition practices in the regulation of marketing and supply of digital tourist accommodation services. (shrink)

The advantage ceramic of Balinese Kamasan ornament, it has a very strong Balinese identity. Therefore, the this ceramic creation was a novel creation by ceramic artists in Indonesia. Purpose this study to explain the process creation, types of products, and the meaning of ceramic craft creation the Balinese Kamasan puppet. The determination data sources by purposive sampling. Data collection methods by observation, interview, and documentation techniques. The results of creation process consisted of several stages with a fairly long process, from (...) the design to the final combustion process, which iscombusting the puppet ornaments on the ceramics surface at a temperature 10000C. The types of ceramic products produced, namely sangku and jars in several variations. Each ornament presents a snippet of a puppet story which is useful as a reflection of human life. The meaning shown from this creation was creativity, preservation, economy, and the national identity. The study finding was the ceramic creation process required a long time and high accuracy with painting techniques. The conclusion was this creation process requires patience and thoroughness and is part of the preservation of Balinese culture. (shrink)

On Balinese mysticism and spirituality related with philosophy of the birth and death of a human being which cannot be separated from the four accompanying duplications.

On Balinese Hindu traditional spiritualism as referred to Shaivism teachings.

The aim of this study was to test the claim that languages universally employ morphosyntactic marking to differentiate events of more‐ versus less‐direct causation, preferring to mark them with less‐ and more‐ overt marking, respectively (e.g., Somebody broke the window vs. Somebody MADE the window break; *Somebody cried the boy vs. Somebody MADE the boy cry). To this end, we investigated whether a recent computational model which learns to predict speakers’ by‐verb relative preference for the two causatives in English, Hebrew, (...) Hindi, Japanese, and K'iche’ Mayan is able to generalize to a sixth language on which it has never been trained: Balinese. Judgments of the relative acceptability of the less‐ and more‐transparent causative forms of 60 verbs were collected from 48 native‐speaking Balinese adults. The composite crosslinguistic computational model was able to predict these judgments, not only for verbs that it had seen, but also––in a split‐half validation test––to verbs that it had never seen in any language. A “random‐semantics” model showed only a relatively small decrement in performance with seen verbs, whose behavior can be learned on a verb‐by‐verb basis, but achieved zero correlation with human judgments when generalizing to unseen verbs. Together, these findings suggest that Balinese conceptualizes directness of causation in a similar way to these unrelated languages, and therefore constitute support for the view that the distinction between more‐ versus less‐distinct causation constitutes a morphosyntactic universal. (shrink)

Lifestyle refers to a set of personal and group behaviours related to normative and semantic aspects of social life. Any coherent set of behavioural patterns derived from religious teachings that exist in life can be considered a religious lifestyle. Considering that the dominant religion in Jordan is Islam, the present study focused on the Islamic lifestyle. In addition, given that the correct relationship between couples has been compared to life-giving blood in marriage, and since the quality of marital role plays (...) a determining role, the existence of communication skills in any of the couples can generate satisfaction and compatibility, whereas lack of awareness of these skills could cause misunderstandings and tension. Therefore, the current study aims to study the role of the Islamic lifestyle in communication skills of 250 Muslim couples of Jordan (Amman, Zarqa and Irbid) in 2022. Data were collected using questionnaires during four months, and the validity and reliability was confirmed. In addition, data analysis was performed in Statistical Package for Social Sciences (SPSS) and Linear Structural Relations (LISREL) using mean tests and structural equation modelling. According to the results, Islamic lifestyle had a positive, significant effect on the improvement of communication skills in Muslim couples in Jordan (P-value: 0.76; T-value: 7.92). Therefore, it is recommended that more attention should be paid to this issue by families, researchers and cultural authorities in the country.Contribution: Our findings revealed that Islamic lifestyle improved communication skills in Muslim couples, which demands special attention. By adhering to the Islamic lifestyle, couples can influence each other’s knowledge, emotions, education and growth, and try to have a realistic understanding of each other’s desires, needs, living environment and perceptions that each has in life issues. Furthermore, they can organise their role in the common life in appropriate ways to prevent problems and solve them in the event of problems. (shrink)

Considering the changing face of today’s business environment and the importance of corporate social performance evaluation along with adherence to religious teachings, studies on how social organisations affect societies, mainly Islamic ones, have received much attention in recent years. Corporate social responsibility (CSR) here represents the wide variety of activities, volunteered by business owners and investors as the effective members of societies. In fact, it refers to the duties and responsibilities undertaken by organisations in order to maintain and help their (...) affiliated societies. Adherence to religious components has been further introduced as one of the factors shaping the mode in which people interact in the workplace and social groups. Therefore, this study aimed to investigate the role of religious commitment in social responsibility in Iraq as an Islamic nation. For this purpose, a total of 2500 Muslim employees, working in 75 service organisations (i.e. finance, accounting, insurance and education), were selected as the statistical population in 2022. The data were also collected by standardised questionnaires and then analysed using the Statistical Package for the Social Sciences (SPSS) and Linear Structural Relations (LISREL) software packages. The study results demonstrated that employees’ religious commitment could play a significant positive role in enhancing social responsibility in the organisations concerned (p = 0.28, t = 2.95).Contribution: The study results revealed that managers can take advantage of the positive outcomes of religious commitment in their affiliated organisations by strengthening its components in employees. The positive effects of bolstering religious commitment and social responsibility can thus attract more investors outside organisations and consequently meet employee satisfaction, which deserves greater emphasis in all societies, particularly Islamic ones. (shrink)

Da uno dei padri fondatori dell’Italia come nazione, un veloce e agile compendio su filosofia, politica risorgimentale e musica, centrato sulle idee e i gusti artistici mazziniani e ambientato nel panorama melodrammatico della prima metà dell’Ottocento, governato dalla maestosa figura di Gioacchino Rossini. Il volume è arricchito anche da un altro breve estratto mazziniano riguardante la musica, proveniente da Dell’Arte in Italia – A proposito del “Marco Visconti” di Tommaso Grossi (1835).

Il Teatro Sociale di Sondrio, inaugurato nel 1824, rappresenta tra XIX e XX secolo il più importante centro teatrale dell’intera Valtellina. Considerando anche l’importanza che riveste nella storia locale, il teatro sondriese può essere preso come esempio attraverso cui riconoscere, da un punto di vista particolare, le evoluzioni a cui va incontro la drammaturgia italiana a cavallo dei due secoli. Lo studio dei manifesti conservati negli archivi e lo spoglio dei periodici locali hanno permesso di analizzare le modalità e le (...) tempistiche con cui venivano allestiti gli spettacoli e l’accoglienza di questi da parte del pubblico e della critica di Sondrio: su queste basi, il seguente studio cerca di offrire una fisionomia del pubblico teatrale otto-novecentesco, un pubblico provinciale, lontano da quello delle grandi città ma che, come si vuole dimostrare, condivide con quest’ultimo gli stessi gusti: dalla ricerca della novità alla passione per i drammi sentimentali, dalla pièce bien faite alla nuova drammaturgia borghese. (shrink)

Berger and Mylopoulos (2019) critique recent scepticism about unconscious perception, focusing on experimental work from Peters and Lau, and theoretical work of my own. Central to their wide-ranging discussion is the claim that unconscious perception occupies a default status within both experimental and folk psychology. Here, I argue to the contrary that a conscious-perception-only model should be our default. Along the way, I offer my own analysis of Peters and Lau's study, assess the folk psychological status of unconscious perception, discuss (...) vision-for-action, and confront an important dilemma which Berger and Mylopoulos raise for the sceptic concerning the existence of unconscious mentality in general. (shrink)

Salafism is one of the most important issues of the last few centuries. There are intense discussions on the issues related to Salafism, its emergence, how it was first used by whom and in what sense. Discussions about Salafism are sometimes experienced in relation to whether this concept corresponds to a mentality or to a sect, and sometimes this phenomenon is brought up in relation to a number of important names that have taken place in the history of Islamic thought. (...) Ibn Taymiyya (d. 728/1328) emerges as the most frequently mentioned name in this context. Therefore, in this article, we have examined how Salafism/Salafiyya concept is used in the works of Ibn Taymiyya who is accepted as the theorist and the most powerful representative of Salafism. We have discussed the issue in a comprehensive manner by including the concept of Salaf, which is one of the most used concepts of Ibn Taymiyya. When we consider Ibn Taymiyya's use of the concepts of Salaf and Salafiyya, the concept of Salaf is seen to be used much more than the concept of Salafiyya. Thus, the concept of Salaf in the thought of Ibn Taymiyya refers to the Islamic society that lived in the early centuries and the conception of religion revealed by this society. The concept of Salafiyya, however, appears to have been used in a way that reflects a mentality and a way of thinking rather than a particular school or sect.Summary: Sects are human made structures that emerged with the institutionalization of differentiations in the conception of religion. The production of systematic theology and fiqh, the formation of its own literature, its dissemination and dissociation from other systems of thought are the most important turning points for the emergence of sects. One of the most important variables that determine the formation process of sects is the mentality of sect. It is known that the sects come into the realm of existence when the mindsets with the implicit reference system become visible. Therefore, there is a mentality on which every sect is based, but not every mentality has come to the point of being a sect. While some mentalities have influenced different sects in different shades, some of them have been confronted with only one sect.In fact, Salafism is one of the ways of thinking which is a mindset and it is a subject of important debates about whether it is a sect. Although the use of salafiyya is seen in the literature in the past, the fact that Salafism felt its existence as a kind of religion or mentality was realized in the 18th and 19th centuries. It is also known that the discussions about the definition of Salafism have started since these periods. From the second half of the 20th century, Salafism began to take a place in the agenda of both the Islamic world and the West. This has naturally led to efforts to define Salafism. Thus, Salafism is subjected to attempts to identify and associate with structures, such as denomination, ideology, religious understanding and mentality. In this direction, it is seen that Salafism is tried to be defined by establishing close link with the structures, such as Ahl al-Sunnah, Ahl-i Hadith, Hanbalism and Wahhabism or by reducing them directly to one of these structures. Thus, Salafism is sometimes backed up to the early stages of Islamic thought and sometimes associated with multilayered structures, such as the Ahl al-Sunnah, which embodies many political-mythic and fiqh structures.In line with the efforts of defining Salafism, it is also seen that many names that have had a say in classical Islamic thought or have been mentioned in modern times have been brought to the agenda. In addition to the names, such as Ahmad ibn Hanbal, Ibn Taymiyya, Ibn Qayyim al-Jawziyya, the names of Emir al-Saneyani, Muhammad ibn Abd al-Wahhab, Muhammad al-Shawkani, Shaykh Abdulaziz ibn Baz and Muhammad Nasir al-din al-Albani are frequently mentioned in this process. It should be noted that there is a special place of Ibn Taymiyya among these names. Ibn Taymiyya took the place of both in history of Islamic thought and Ahl al-Hadith-Hanbalite tradition and made a name for himself in the context of many subjects. It is claimed that Ibn Taymiyya, who was the theorist of the Hanbalite conception of religion, and the missionary of the New Hanbalism, was also the founding figure and the most important representative of Salafism. In modern times, most of those who declare ideas about Salafism place Ibn Taymiyya at the center of Salafism and present him as the founding name of this mentality. However, the question of what kind of relationship between the mentality called Salafism and Ibn Taymiyya's world of thought and religion is not the subject of academic studies. However, the works of Ibn Taymiyya, who is an author of a very velocity, should be analyzed from this point of view and all kinds of words about Ibn Taymiyya-Salafism relationship should be left behind this effort. Our study, which aims to fulfill this gap, was designed to explain topics, such as whether the concept of salafiyya was used in the works of Ibn Taymiyya, whether and how the past was used, and the extent to which the meaning attributed to the salafiyya coincided with the current Salafism. Understanding of the concept of the salafiyya in the works of Ibn Taymiyya depends on the explanation of how the term salaf was derived and used by Ibn Taymiyya. When the works of Ibn Taymiyya are scanned, it is seen that he used the word salaf much more than the word salafiyya. In fact, the word of salafiyya, which Ibn Taymiyya has rarely included, has been placed in some places in a way that refers to the meaning field of the word salaf. When we consider the use of the word salaf in the works of Ibn Taymiyya, we first see the generations who lived in the early historical periods of Islamic thought and the conception of religion which these generations have revealed. Other names that have taken place in the history of Islamic thought have similar opinions about the generation of the predecessors and the religious understanding of this generation. In other words, according to the general opinion of the predecessor, especially the first three centuries came to mind. However, it is seen that Ibn Taymiyya made some attempts to periodize both the generation of the predecessors and to define the understanding of religion of this generation. Nevertheless, Ibn Taymiyya could not provide a clear picture on this issue, and he occasionally contradicted his findings regarding his involvement in the predecessor generation. Nevertheless, he generally adopted generalizations and an attitude to limit the meaning of the predecessor to the first generations. The word salafiyya, which Ibn Taymiyya placed on the meaning of the word salaf, is used less compared to the word salaf and is given in more complete terms. This indicates that the main factor that influenced Ibn Taymiyya's salafi thought was salaf, not salafiyya as a systematic structure. These findings make it necessary to reconsider the claims of Salafism being a sect and it is being represented at the time of Ibn Taymiyya. (shrink)

Collected articles on spiritual life based on Bābubhāī Raṇapurā, 1940, Hindu saint; previously published in Kacchamitra, a Gujarati daily.

L'utilitarisme té com a criteri bàsic aconseguir el màxim bé per al màxim nombre possible de persones. L'utilitarisme dóna molta importància a la recerca de la felicitat personal. Aquest llibre en descriu les tesis bàsiques i respon a les principals acusacions que ha rebut.

Cultural education for the soldiers of People army of Vietnam.

-- 3. Escrits d'economia i finances, 1925 / pròleg de Francesc Roca.

I discuss the behavior of the Akaike Information Criterion in the limit when the sample size grows. I show the falsity of the claim made recently by Stanley Mulaik in Philosophy of Science that AIC would not distinguish between saturated and other correct factor analytic models in this limit. I explain the meaning and demonstrate the validity of the familiar, more moderate criticism that AIC is not a consistent estimator of the number of parameters of the smallest correct model. I (...) also give a short explanation why this feature of AIC is compatible with the motives of using it. (shrink)

t. 1. Igry rynka -- t. 2. Torgovet︠s︡ v Khrame.