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The rapid growth of the Internet of Things (IoT) has driven numerous innovations in wireless communications that not only demand technical efficiency but also raise philosophical questions about the nature of scientific knowledge. One such innovation is Physical Layer Network Coding (PLNC), a communication technique that utilizes signal interference as a source of information to enhance system performance. This paper examines the philosophical dimensions of science within PLNC, focusing on three fundamental aspects: ontology, epistemology, and axiology. Ontologically, PLNC represents a new paradigm in wireless communication that reinterprets interference not merely as noise but as an opportunity. Epistemologically, knowledge of PLNC is derived through scientific methods such as mathematical modeling, experimentation, and simulation—yielding intersubjective and verifiable truths. Axiologically, PLNC holds practical value in terms of energy efficiency, data reliability, and contributions to the sustainability of IoT ecosystems, while also raising ethical considerations regarding privacy and information security. Thus, this study demonstrates that the development of PLNC cannot be separated from philosophical reflection, emphasizing the profound interconnection between technological advancement, scientific methodology, and human values.

The last few decades of the institutionalization of Islamic finance are notable for the fundamental controversies surrounding its institutionalization. These controversies can be seen rooted in the dual phenomena of the legalistic form taking Islamic finance as a practice and the overwhelming reliance on modern managerial paradigms. There are significant ethical gaps as consequence. The objective of the current research is to aim to help reconstruct the philosophy of Islamic financial management from the perspective of the maqasid al-shariah and, importantly, to treat it as a primary lens and not secondary. The research employs a qualitative conceptual and philosophical approach and attempts to engage the prevailing paradigms and contours of Islamic finance through the lenses of ontology, epistemology and axiology. The research finds that contemporary Islamic financial management suffers from a deficient ontology of profit, epistemology of compliance and an axiology that is instrumentally weak. In light of the above, the research articulates the philosophy of Islamic Finance in the direction of the maqasid and posits that finance as an instrument of maslahah, and so, in that order, integrate revelation, reason, and the socio-economic order, and it is, thereby, just to place the preeminent values of human dignity, justice and the welfare of the greater good (public) in the financing of maslahah. The research articulates a coherently formulated philosophy of Islamic financial management based on the maqasid for the Islamic financial management of practice and for empirical, policy and institutional Islamic finance reform, and so makes a significant theoretical contribution.

The axiology of science is a branch of the philosophy of science that examines the values, goals, and orientations of scientific knowledge utilization. This article aims to philosophically analyze the concept of the axiology of science from Western and Islamic perspectives, highlighting their fundamental similarities and differences. This research employs a qualitative method, employing a literature review approach with descriptive-analytical and comparative methods. The results of the study indicate that in the Western philosophical tradition, the axiology of science has developed historically, from the search for the highest good in classical times to the tendency towards value relativism in the modern and postmodern eras, with human rationality as the center of value determination. Meanwhile, the axiology of science in Islam is rooted in monotheism as a metaphysical foundation, with revelation as the primary source of values ​​and reason serving as an interpretive instrument. Despite paradigmatic differences, both traditions affirm that science cannot be separated from moral dimensions and ethical responsibility. This article concludes that dialogue between Western and Islamic axiology is essential for building a scientific paradigm that is not only rational and progressive, but also moral, just, and oriented towards the welfare of humanity.

This article examines the role of axiology as a value dimension in the philosophy of science, which serves to guide science so that it not only produces knowledge but also provides benefits that align with humanitarian, ethical, and sustainable values. This research uses a library study method by reviewing various literature discussing the concept of axiology. The results of the study indicate that science cannot be viewed as a value-free activity, because every stage of the scientific process, from problem selection and method development to data interpretation and application of research results, is constantly influenced by social norms, moral considerations, and certain values. Therefore, axiology plays a crucial role in ensuring that scientific progress prioritizes human welfare and does not have destructive impacts. Furthermore, critical thinking skills are an important element in the application of axiology, as they enable humans to assess and consider the benefits and consequences of science more deeply. This study also emphasizes that scientists have a moral responsibility both internally, such as maintaining academic integrity and scientific objectivity, and externally, namely ensuring that research results are utilized for the common good. Thus, this article highlights the importance of integration between science, ethics, and values ​​as a foundation for developing knowledge that is not only scientifically correct, but also morally good and beneficial for the sustainability of life.

 The development of modern education requires a strong philosophical foundation to ensure that learning processes are not merely technical but oriented toward holistic human formation. This article aims to comprehensively analyze the role of the philosophy of science within contemporary education through a conceptual exploration grounded in an extensive literature review. The philosophy of science with its three major pillars: ontology, epistemology, and axiology serves as an analytical framework for understanding the nature of human beings, the structure of knowledge, and the values embedded within educational objectives. The research methodology employs the Miles and Huberman data analysis model, consisting of data reduction, data display, and conclusion drawing/verification. The findings indicate that the philosophy of science plays a strategic role in providing direction and orientation for the development of humanistic, adaptive, and globally responsive education. Moreover, this study reveals that the advancement of scientific knowledge encounters significant challenges, including ontological complexity, epistemological crises driven by digital disruption, moral degradation, and shifting scientific paradigms. In the age of artificial intelligence and globalization, the philosophy of science emerges as an ethical and methodological compass to ensure that scientific progress remains aligned with human welfare. This study underscores the urgency of reconstructing educational paradigms by integrating humanistic values, local wisdom, and modern scientific thought to realize a future of science that is ethical, sustainable, and dignified.

Axiology is a branch of philosophy that examines values ​​in human life, such as goodness, truth, beauty, and the benefits of knowledge. In the context of Islamic education, axiology plays a crucial role in determining the direction and goals of education, namely, to develop individuals who are balanced intellectually, morally, and spiritually, known as insan kamil (the perfect human being). Values ​​in axiology are divided into two primary sources: divine values ​​derived from God's revelation and His attributes, and human values ​​derived from human experience and civilization. These two types of values ​​serve as the foundation for developing a comprehensive Islamic education. The axiology of Islamic education emphasizes not only the attainment of knowledge but also the formation of character and morals in students. Teachers and educational institutions act as agents of values, instilling ethics, aesthetics, and socio-political awareness based on Islamic teachings. By integrating these values, Islamic education aims to produce a generation that is not only intellectually intelligent but also possesses noble morals and is capable of making a positive contribution to society and global civilization. Axiology, therefore, serves as a crucial foundation for realizing a meaningful and humanity-oriented education.

This study aims to analyze the definition and concept map of Islamic Education (IPI) within the philosophical framework of Prof. Dr. Hasan Langgulung. IPI is strategically positioned as a discipline that bridges theoretical studies and educational practices in responding to contemporary challenges, while also serving as a foundation for character formation. The method used is library research with a qualitative approach, analyzing primary and secondary documents to synthesize a complete IPI concept map. The results of the study show that Langgulung defines IPI comprehensively as a normative field of science, exploring the process of multi-dimensional human growth (physical, soul, mind, spirit), and utilizing integrative sources of knowledge (revelation, reason, experience). This approach is based on three solid philosophical pillars: Ontology (human nature and fitrah), Epistemology (integration of revelation, reason, and experience), and Axiology (utility values to form a perfect human being). Langgulung's thinking elevates the discussion of IPI from the operational level (Tarbiyah, Ta'lim, Ta'dib) to the philosophical level, providing a solid foundation for IPI as a complete discipline.The ultimate goal is to produce a perfect human being capable of fulfilling the balanced roles of 'Abdullah (servant of God) and Khalifatullah fil Ardh (leader on earth), by optimizing the full potential of human nature. This educational model is considered relevant in contemporary discourse to integrate religious and general knowledge and address the moral crisis.

The development of digital technology and the Internet of Things (IoT) has transformed the paradigm of urban development towards the concept of a smart city based on data and connectivity. This study analyzes the nature of smart cities through three dimensions of the philosophy of science: ontology, epistemology, and axiology. From an ontological perspective, a smart city is understood as a complex entity consisting of physical, digital, social, and ecological systems that interact with each other to create efficient and adaptive urban governance. Epistemologically, knowledge in a smart city is obtained through the process of collecting, processing, and analyzing data from various IoT devices, sensors, and citizen participation, thereby producing new insights that support evidence-based decision-making (data-driven governance). From an axiological perspective, a smart city has ethical values and goals to improve the quality of life of its citizens, strengthen government transparency, maintain environmental sustainability, and promote inclusive social participation. Thus, this study asserts that the development of a smart city is not only technological but also has a philosophical foundation oriented towards a balance between efficiency, humanity, and sustainability.

In an effort to understand the nature of existence and the purpose of education, humans continually ponder fundamental questions about reality, knowledge, and life's values. Philosophy appears as a light that illuminates the darkness of these questions, offering a profound and systematic framework for thought. However, from an Islamic perspective, this search for truth does not rely solely on reason but is harmoniously integrated with Divine revelation. Islamic ontology places God as the source of all reality, its epistemology unites reason and revelation in the pursuit of knowledge, while axiology guides all educational actions and goals toward the formation of pious and noble individuals. This symbiotic integration gives rise to a transformative educational paradigm that not only fosters intellectual intelligence but also humanizes and purifies the soul, thus producing a holistic generation that contributes to the well-being of humanity. This paradigm aligns Islamic education with global realities, prioritizing a balance between worldly and otherworldly knowledge, and emphasizing moral and spiritual development as integral parts of a more holistic and sustainable education.

Law plays a fundamental role in creating order, balance, certainty, and benefit in social and state interactions. Legal science, as a dynamic discipline, continues to evolve along with its object of study, based on ethical, moral, and aesthetic principles. This article aims to analyze the relationship between legal codification as an effort to systematize and ensure legal certainty, and the existence and evolution of legal science in the context of modern legal development. This research adopts a normative legal method, focusing on the examination of primary and secondary legal materials, as well as legal analysis as norms and texts. The findings show that legal codification, which emerged from the need for legal certainty and unity, was greatly influenced by Enlightenment political thought, such as the concept of the separation of powers and the doctrine of popular sovereignty. Meanwhile, legal science, rooted in the philosophical foundations of ontology, epistemology, and axiology, faces challenges between theoretical depth and practical demands, yet remains steadfast in its authentic goal of achieving justice. The development of modern law demands a balance between the formal certainty offered by codification and the dynamic nature of legal science in achieving justice amid societal complexity, driving continuous adaptation and reflection.  

This article explores the nature of the philosophy of Islamic education and its integration with the philosophy of mathematics in the learning process. The philosophy of Islamic education is rooted in the Qur’an and As-Sunnah and is further reinforced by the thoughts of Muslim philosophers. It encompasses three main aspects: ontology (the nature of existence), epistemology (the sources and methods of acquiring knowledge), and axiology (values and purposes). Islamic education aims not only to shape individual character but also to build a holistic educational system based on Islamic values. In this context, education is not merely a process of knowledge transfer but a means of fostering moral and spiritual development in learners. On the other hand, the philosophy of mathematics from the perspective of Islamic education emphasizes that mathematics is not solely an exact science of arithmetic, but also a discipline closely related to ethical and moral values in Islam. Mathematics is viewed as part of the divine order of Allah’s creation, reflecting His greatness. Therefore, the integration of Islamic educational philosophy and mathematical philosophy in learning offers a deeper approach to mathematical concepts. This approach not only enhances students’ cognitive understanding of the material but also instills spiritual awareness and values of faith and piety. By combining scientific and religious aspects, the learning process becomes more systematic, meaningful, and aligned with the comprehensive goals of Islamic education.

Philosophy of science has an important role in the preparation of scientific work, especially in management science, by providing a conceptual framework that integrates aspects of ontology, epistemology and axiology. This research discusses the application of the philosophy of science in the entire research process, starting from problem formulation, developing a theoretical framework, to presenting findings. The philosophy of science approach allows the selection of relevant research paradigms and valid methods to produce applicable and ethical solutions. In addition, philosophy of science contributes to the development of new paradigms, strengthening research ethics, and increasing creativity in scientific research. By using a literature review approach, this research provides insight into how the philosophy of science supports the development of management science through knowledge validation and systematic methodological testing

This research discusses the development of philosophy of science in the context of management science in the era of digitalization. With a qualitative approach, this research identifies the role of philosophy of science as a conceptual foundation in facing the challenges of the digital era, such as automation, big data and artificial intelligence. This study outlines the three main pillars of the philosophy of science, namely ontology, epistemology and axiology, and their application in the development of management theory and practice. The research results show that integrating the philosophy of science in management can increase adaptability, innovation and ethics in organizational management in the digital era. This research recommends strengthening management education based on the philosophy of science to produce leaders who are competent and broad-minded

This paper systematically reviews the drivers of work-family enrichment and job enrichment within the 2019–2024 timeframe from a philosophical perspective. The study employs a Systematic Literature Review (SLR) approach, utilizing Publish or Perish and the Scopus database to identify and evaluate relevant papers. The article's key conclusions indicate that the ontological review conceptualizes work-family balance as a complex interplay between enrichment and conflict, which can significantly impact each employee's well-being. The epistemology review focuses on the study's use of a theoretical framework and methodology. The axiology examines how these two concepts enhance employee psychology, work engagement, and career achievement, as well as their positive impact on job satisfaction. The findings of the philosophical analysis, which may be influenced by specific viewpoints, highlight the research gap. To improve the well-being of both the organization and its employees, this article provides recommendations for future research and organizational practices.

The rapid advancement of technology has made artificial intelligence (AI), particularly generative chatbots, an integral part of everyday life. These chatbots, powered by Natural Language Processing (NLP) and deep learning technologies, are widely used in various fields such as customer service, education, and entertainment. However, the increasing prevalence of such technologies brings forth important philosophical concerns, particularly in the realm of axiology—the branch of philosophy that deals with the nature of values, including the practical and ethical implications of knowledge and technology. This study investigates the practical benefits and ethical responsibilities associated with generative chatbots, using ChatGPT as a case study. The research examines whether ChatGPT adheres to the axiological principles of science, specifically its usefulness in enhancing human life and its ethical responsibilities. Through a qualitative content analysis, this research evaluates the responses of ChatGPT to a series of questions based on the axiological framework outlined by Sumantri. The study focuses on two main aspects of science's axiological evaluation: the practical benefits of science and technology, and the ethical responsibilities tied to their application. The findings indicate that ChatGPT is capable of providing useful insights that contribute to human understanding, improve quality of life, simplify complex tasks, and offer solutions to various problems. However, the ethical considerations of AI technology, such as fairness, transparency, and accountability, remain a crucial area of concern. This research highlights the importance of balancing technological progress with ethical responsibility, emphasizing that AI systems like ChatGPT must be developed and applied in ways that align with human values to ensure their positive impact on society.

The mandate of the introduction of human rights and freedom as a human being has been stated in the opening of the 1945 Constitution (UUD 1945) with 4 (four) paragraphs that lead humans and their nation to humanity, a justice that is independent, united, sovereign, just and prosperous and is based on the development of the nation's ideals in the crystallization of Pancasila. The constitution is like the 'Spirit of the state' that lives to grow, develop, and direct the 'Physical state' towards the paradigm, understanding and actualization of axiology in everyday life. The reason is, the state is said to be perfect if its physicality is filled with spirit in the rules of harmony, harmony and balance. Thus, all of this is needed to be a name "State of Law". The state of law gives birth to basic concepts, namely the supremacy of law that is just, limitations of power, and guarantees of universal empowerment of human rights (HAM). The rule of law upholds the supremacy of the welfare concept of the rule of law that all people have the same position in the eyes of the law (equality before the law), so equality and social balance in fulfilling universal and fundamental rights in the case of people with disabilities must be positioned in a position, role and potential that legitimizes, justifies and confirms their condition as humans (living of human), not as objects or objects (inanimate).

Fiqh education in the context of Islam is often understood merely as the transfer of knowledge regarding normative laws. However, the exploration of fiqh education as a process that can shape students' character in accordance with the goals of education, which not only transfers knowledge but also forms individual values and character, has not yet been evident. This is due to the lack of understanding of the essence of fiqh education from the perspective of educational philosophy. This article aims to explain that fiqh should not only be viewed as law but also as education rich in moral   and character values. Fiqh education, when analyzed through several philosophical perspectives such as ontological, epistemological, axiological, and methodological studies, reveals its moral and character values. From an ontological perspective, fiqh education can be directed towards understanding the meaning of Islamic education and the relationship between fiqh law and moral values. This shows that fiqh education plays a role in building students' character. In the epistemological aspect, the Qur'an and Hadith serve as the primary sources of knowledge. Teaching methods that include textual, rational, and empirical approaches motivate students to understand the legal context more deeply. Axiology in fiqh education emphasizes the importance of moral values and social responsibility, aiming to shape individuals with high morality. Teaching methodologies are also evolving with new approaches, such as problem-based active learning, to enhance students' interest in understanding the material. Thus, it is hoped that the education of fiqh will not only produce individuals who are well-versed in normative laws but also individuals of noble character in accordance with religious teachings.  

Philosophy is a method of thinking systematically and critically. In relation to Christian religious education, it must be studied systematically and critically as a basic science so that it can be on par with other sciences that show real benefits for the development of humanity. The author will describe Christian Religious Education as an ontological, epistemological and axiological practice of science. The method used in this research is a literature study approach. Ontologically, Christian religious education must be a strong guide towards the journey of human life so that he is able to exist and exist both theologically and socially. Epistemology talks about knowledge. Epistemologically, the Bible and Jesus are sources of epistemology for Christian religious education. Axiology talks about utility value. The axiological foundation of Christian religious education is a loving humanism that is imbued with Christian values. In other words, axiology can help humanize humans and liberate them from the alienation of their human function in life.

Ethics is a branch of axiology, namely the science of values, which focuses on the search for right and wrong or in another sense, moral and immoral. Smartphones are one of the results of technological developments that have advanced capabilities where students are one group of smartphone users. This research aims to increase students' knowledge about the ethics of using smartphones in communication. This research uses a survey method, namely by giving a survey questionnaire regarding understanding of ethics in communication and its prevention to students. The results of counseling and education for 19 students of the Health Information Management Study Program showed that the average knowledge of the community at the pretest was 92.6% and at the posttest it was 98.9%, which shows an increase in the average knowledge of students.

This article will examine Islamic counseling associated with the study of philosophy, from the aspects of ontology, epistemology, then axiology. Philosophical values ​​can feed direction and permananan about Islamic counseling. The research method used is literature review or literature study. Integrativity in the main science of Islamic counseling, namely, psychology, communication and Islam. Furthermore, from an epistemology perspective, it is concerned with the implementation and professionalization of the counselor. Then from the aspect of axiology in Islamic counseling which aims to provide assistance provided by counselors to clients in order to find ethical and aesthetic values ​​for the existence of essential (pure) happiness, namely happiness that comes from Allah SWT, the Almighty.