Asty Wulandari, Asty
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Perilaku Alturisme Karyawan (Studi Kasus pada Mandor Perkebunan Sawit Perseroan Terbatas (PT).Tribuana Mas Kabupaten Tapin) Wulandari, Asty
Jurnal Studia Insania Vol 5, No 2 (2017)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (975.711 KB) | DOI: 10.18592/jsi.v5i2.1352

Abstract

One of the tasks of developing into adulthood is to work to meet the needs of his life. Technological advances, materialism, hedonism and the demands of the post-industrial societys needs make some people work brutally for what they want to be fulfilled. Even people are apathetic to the surrounding environment. Nevertheless, there are still a handful of employees who care about their environmental conditions by behaving altruism as happened in PT.Tribuana Mas (TBM). The purpose of this study is to describe employee altruism behavior and explore the factors that encourage employees to behave altruism. The results of the research on 3 employees of PT.Tribuana Mas plantation, Afdeling Juliet conducted qualitatively (nonparticipant observation and in-depth interview), altruism behavioral components are mostly the same, that is behaving helpfully, considering the rights and welfare of others, sharing and honesty. While the different components are seen from the behavior of donating & generosity and Cooperation. Components of altruism behavior reflected on the employees are also in accordance with the teachings of Islam, the namely charity with the foundation of god (ikhlas) and there are still nuanced humanity. It is influenced by various factors, both situational (external) and within (internal)
NAFS IN SUFISM PSYCHOLOGY: ROBERT FRAGER’S PERSPECTIVE Wulandari, Asty
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (728.058 KB) | DOI: 10.18592/khazanah.v15i1.1155

Abstract

Objek utama kajian psikologi ialah manusia yang terdiri dari jiwa dan raga. Dalam psikologi, raga manusia dapat berfungsi atau beraktifitas ketika jiwa mampu menggerakkannya dalam bentuk motif. Secara garis besar, jiwa bergerak yang berpadu dengan raga membentuk sebuah nama “diri/aku (self)” atau dalam satu konsep “kepribadian”. Hal senada juga menjadi bagian dalam kajian Islam (tasawuf/sufisme), kepribdian (akhlak) melibatkan dua substansi yaitu jasad dan ruh. Dua substansi yang saling berlawanan ini pada prinsipnya saling membutuhkan. Dalam hal ini tentu saja term “nafs” merupakan jembatan untuk memadukan keduanya. Berawal dari ulasan komparatif atau bahkan menyamakan antara Psikologi Barat dan Tasawuf, Robert Frager (seorang psikolog sekaligus syekh) dalam dalam bukunya juga membicarakan term yang sama (nafs). Dalam buku Psikologi sufi yang ia tulis, ia mengaskan bahwa tasawuf adalah pendekatan yang sangat holisik (mengintegasikan antara fisik, psikis dan spirit) dan memahamkan bahwa tasawuf adalah disiplin spiritual bagi semua orang tanpa kelas dan kasta. Dengan demikian, rumusan masalah dalam tulisan ini ialah apa dan bagaimana definisi nafs, posisi dan karakteristik nafs dalam Psikologi Sufi dan tingkatan nafs dalam Psikologi Sufi perspektif Robert Frager. Dalam bagian kesimpulan, penulis menilik pada dua sudut pandang, yaitu sudut perkembangan nafs secara tasawuf dan mengkritisi aspek psikologis yang digunakan Robert Frager. Dalam sudut pandang sufisme, Robert Frager telah melakukan pengembangan dari konsep nafs yang telah dirumuskan al-Ghazali maupun al-Hifni. Namun demikian dalam tulisannya Robert Frager belum menyinggung hirarki kebutuhan yang diprakarsai Abraham Maslow ,terutama tingkat aktualisasi diri.The main object of psychology study is the human being as a wealth of body and soul. In psychology, the human body can function or act when the soul is able to move it in the form of motive. Broadly speaking, the moving soul that blends with the body forms a name called "self / I" or in a "personality" concept. The same thing is also a part of Islamic studies of tasawuf or sufism, personality (akhlak) involves two substances namely the body and spirit. These two opposing substances in principle need each other. In this case, of course the term "nafs" acts as a bridge to combine the two. Starting from a comparative review or even equating between Western Psychology and Sufism, Robert Frager, a psychologist as well as a sheikh, in his book also speaks of the same term (nafs). In his book of Sufi Psychology, he asserts that Sufism is a very holistic approach for it integrates physical, psychic and spirit and underlines that Sufism is a spiritual discipline for all people without class and caste. Thus, the formulation of the problem in this paper is what and how the definition of nafs, positions and characteristics of the nafs in Sufi Psychology and the level of nafs in the Sufi Psychology perspective of Robert Frager. In the conclusion part, the writer looks at two points of view, i.e. the nafs development in tasawuf and critiques the psychological aspects used by Robert Frager. In the view of Sufism, Robert Frager has been developing the concept of the nafs that al-Ghazali and al-Hifni have formulated. However, in his writings Robert Frager has not touched upon the hierarchy of needs initiated by Abraham Maslow, especially the level of self-actualization.