Karya Ilmiah

Tulisan adalah suatu karya hasil dari kegiatan seseorang dalam rangka mengungkapkan gagasan dan menyampaikannya melalui bahasa tulis kepada pembaca untuk diketahui dan dipahami isinya. Lima jenis tulisan yang umum dijumpai dalam keseharian adalah narasi, deskripsi, eksposisi, argumentasi, dan persuasi .

Value added tax is imposed on each value of the goods or services in its circulation from producers to consumers . VAT including the type of indirect tax , meaning the tax paid by other parties ( merchants ) who is not the person in taxes or in other words , the insurer taxes ( final consumers ) are not directly deposits his tax liability . From the authors of scientific papers I want to examine this by observing the Indonesian accounting students poiteknik post their knowledge of the value added tax , if they are aware that they have paid their taxes all came here shopping or other places , is there any influence they have knowledge of tax to everyday life , and later if they have become actual taxpayer they will foreign tax rights and obligations . Purpose of this study is to provide insight to the reader about the importance of knowledge and awareness of tax paying taxes , then wanted to know how the knowledge of students about the Indonesian postal polytechnic taxes . In this study using a qualitative method , because in this study the research data in the form of descriptive data that is not calculated using statistical formulas . the results of research that has been conducted at the Polytechnic Pos Indonesia can be concluded that Accounting Students Polytechnic Pos Indonesia has realized that they have to pay value added tax . They know the importance of knowledge will be able to broaden the tax in addition to accounting students , they also know the importance of going to pay taxes , because taxes are used for the benefit of the people even though revenues are not directly.

Diposting oleh Bayu Indra Setiadi pada 12:07, 22-Sep-14 Pengertian Karya Ilmiah " Karangan ilmiah merupakan suatu karangan atau tulisan yang diperoleh sesuai dengan sifat keilmuannya dan didasari oleh hasil pengamatan, peninjauan, penelitian dalam bidang tertentu, disusun menurut metode tertentu dengan sistematika penulisan yang bersantun bahasa dan isisnya dapat dipertanggung jawabkan kebenarannya/ keilmiahannya. " —Eko Susilo, M. 1995:11 Tujuan dari pembuatan karangan ilmiah, antara lain : • >Memberi penjelasan • >Memberi komentar atau penilaian • >Memberi saran • >Menyampaikan sanggahan • >Membuktikan hipotesa Karya ilmiah adalah suatu karya dalam bidang ilmu pengetahuan (science) dan teknologi yang berbentuk ilmiah. Suatu karya dapat dikatakan ilmiah apabila proses perwujudannya lewat metode ilmiah. Jonnes (1960) memberikan ketentuan ilmiah, antara lain dengan sifat fakta yang disajikan dan metode penulisannya. Bila fakta yang disajikan berupa fakta umum yang obyektif dan dapat dibuktikan benar tidaknya serta ditulis secara ilmiah, yaitu menurut prosedur penulisan ilmiah, maka karya tulis tersebut dapat dikategorikan karya ilmiah, sedangkan bilamana fakta yang disajikan berupa dakta pribadi yang subyektif dan tidak dapat dibuktikan benar tidaknya serta tidak ditulis secara ilmiah, karya tulis tersebut termasuk karya tulis non ilmiah. Ciri-Ciri Karya Ilmiah 1. Struktur Sajian Struktur sajian karya ilmiah sangat ketat, biasanya terdiri dari bagian awal (pendahuluan), bagian inti (pokok pembahasan), dan bagian penutup. Bagian awal merupakan pengantar ke bagian inti, sedangkan inti merupakan sajian gagasan pokok yang ingin disampaikan yang dapat terdiri dari beberapa bab atau subtopik. Bagian penutup merupakan kesimpulan pokok pembahasan serta rekomendasi penulis tentang tindak lanjut gagasan tersebut. 2. Komponen dan Substansi Komponen karya ilmiah bervariasi sesuai dengan jenisnya, namun semua karya ilmiah mengandung pendahuluan, bagian inti, penutup, dan daftar pustaka. Artikel ilmiah yang dimuat dalam jurnal mempersyaratkan adanya abstrak.

Método PERT , 2024

Religions, 2024

Abstract In this paper, I explore the problem of human freedom and responsibility in light of current neuroscientific research, particularly focusing on Libet-style experiments. Beginning with a review of significant experiments on the nature of human will, starting with Libet’s influential series from the 1980s, I survey various interpretations of these experiments including those that pose challenges to concepts of human freedom and responsibility. Subsequently, I introduce the perspective of Mehmed Akkirmânî (d. 1760), an Ottoman scholar who advocates for a libertarian view of human freedom within an occasionalist framework and constructs sophisticated arguments against theological determinism. Akkirmânî’s analysis of human will delineates different aspects such as inclinations, intentions, and decisions, positing that humans possess freedom solely in their conscious decisions, thereby suggesting a limited scope of free will. I argue that Akkirmânî’s views are remarkably consonant with contemporary scientific findings and align with some libertarian positions. His occasionalist perspective offers an alternative model to contemporary naturalist physicalism in elucidating the connection between mental and neurophysical states.

Ich-Eklipsen

Over the past forty years, the international management studies have expressed considerable interest in what has come to be known as 'best-practices' Purcell, 2000, 2003). The concept of best-practices suggests standardisation and homogenisation of the organisation's human resources through the employment of universally applicable managerial practices. This idea has been extremely appealing for MNCs during the 1980s and 1990s especially in industries like hospitality and tourism where pressures for standardisation due to the rapid global expansion were enormous. There are arguments however that it is difficult to imagine, that a single practice or set of practices would emerge as 'best' in any sense of the word, particularly in globalised organisations . Moreover, a growing number of IHRM studies argue that 'a best practice is not best unless it incorporates contextual elements in its application' (Von Glinow et al., 2005, p.398). Thus, the dynamic and complex nature of the management function in global business today and the realisation that what works effectively in one country may not be as efficient in another, has led management scholars and practicing managers in continuous efforts to enhance their understanding of this context and its effects on international (hotel) managers. This is sought through the systematic study and exploration of management across cultures (cross cultural management), and international human resource management.

Monteiro, Bruno -Pereira, Virgílio Borges (Org.), Intelectuais Europeus no século XX -Exercícios de objectivação sócio-histórica, Edições Afrontamento, Porto 2014; 348 pp.; ISBN 978-972-36-1399-5.

Connaître Dieu. Métamorphoses de la théologie comme science dans les religions monothéistes, dir. O. BOULNOIS, S. DE FRANCESCHI et Ph. HOFFMANN, Turnhout, 2024, p. 513-550

Métamorphoses de la théologie comme science dans les religions monothéistes Bibliothèque de l'École des Hautes Études-Sciences religieuses L a théologie est née comme science métaphysique. Dès Aristote, la science la plus haute se présente comme une discipline philosophique qu'il appelle épistémè théologikè, « science théologique ». Ce que l'on appelle aujourd'hui « métaphysique », c'est ce que les traductions latines d'Aristote appellent scientia divina, « science divine ». Or cette « science divine » aristotélicienne ne porte pas sur les dieux de la religion. Aristote emploie d'ailleurs un terme tout à fait différent pour désigner le discours mythique et religieux sur les dieux : il parle alors de theologia ; la theologia est une autre sorte de discours, celui des mythologies sur les dieux, tandis que la « science divine » du philosophe porte sur une substance première, séparée du monde sensible et principe de son mouvement, soit le premier moteur. Ce principe n'opère aucun salut. Il ne faut donc pas confondre le discours scientifique (la « science théologique » ou « science divine », sur le premier moteur) et le discours religieux. La difficulté est alors de comprendre quand, comment et pourquoi cette discipline philosophique suprême, la science théologique, s'est orientée vers les religions vécues par les hommes. Quand le mur séparant la theologia de la « science théologique » at -il été abattu ? Le présent volume s'est donné pour visée de se confronter à la nécessité d'une prise en compte, non seulement du fait religieux, mais aussi de la rationalité religieuse. Le terme « théologie » est ambigu. Il désigne tantôt la compréhension d'une religion par elle-même, tantôt la compréhension du divin par un discours rationnel. C'est pourquoi une étude comparée de la théologie comme science dans les monothéismes a un double objet : il s'agit d'abord d'étudier comment la spéculation métaphysique sur les dieux, le divin et Dieu s'est transformée en « science théologique » ; il convient ensuite de montrer comment les religions monothéistes se sont construites en théologies sur les canons de la rationalité grecque.

The problem of every hermeneutical structure -the simultaneous interference and difference of message, messenger/mediator/medium and interpretation -not only as a behavioural habit of using and understanding different layers of language and meaning but as a methodological background of humanities is a 'modern' one. But at the core of this differentiated hermeneutical structure lies a philosophical principle that reaches back to the foundation of modern hermeneutics in classical thought. The methodology of 'perceiving language in correspondences' as an approach to the different layers of understanding realities is derived (among other things) from the Janus-faced concept of ancient rhetorical techniques that were exercised to reach philosophical truth, or just to persuade the seeker of truth and lead him astray (see e.g. Plat. Gorg. 449a-453a). Unlike the 'modern' understanding of hermeneutics -which often is only focussed on understanding to find philosophical, philological etc. 'truth' (whatever such an approach culturally entails) in attempt to exclude any form of paradox or contradiction -ancient hermeneutics refer to a deeper understanding of the entanglements of perception and interpretation of plural realities. This becomes clear in the etymological background that is given by Plato (polit. 260d, epin. 975c, def. 414d): The expression 'hermeneutic' is derived from the Greek ἑρµηνεύειν which refers to the noun ἑρµηνεύς that was associated with the name of the god Ἑρµῆς by Plato (even if this connection to the god Hermes is increasingly doubted in contemporary philology; see e.g. Jean Grondin, Einführung in die philosophische Hermeneutik, Darmstadt 2 2001, p. 39) -in a play of thinking that is more binding than the strictly linear causality of positivist understanding of language. Hermes is the messenger of the gods. Not only does he 2 deliver the messages of the gods, he also interprets them by representing the message (see: Hom. Il. 24, Hom. Od. 24,[1][2][3][4][5][6][7][8][9][10][11][12][13][14]. Without this interpretation, the messages would remain incomprehensible. In ancient hermeneutics (especially within Plato) the philosophical and/or artistic act to interpret language and voice of the gods, message, medium and interpretation are inseparably intertwined (in short: to read the massage is to speak the massage respectively to speak the language of the gods). Plato's Socrates explicitly transfers this understanding of hermeneutics to poetry (Plat. Ion 534e): Like Hermes, the poets are also media (resp. "interpreters") of the gods (οἱ δὲ ποιηταὶ οὐδὲν ἀλλ᾽ ἢ ἑρµηνῆς εἰσιν τῶν θεῶν). Hermeneutics therefore is not only a way of interpreting a message, but also the act of delivering itself: the art of poetry.