Web-based interactive media model for character building education

Abstract

This research aims to describe the learning innovation from character building learning through the Religious Moderation 360 website. The website's content includes photos of places of worship taken with a 360 camera. The research method used is phenomenology with a qualitative approach aimed to i) explain web-based learning and ii) gather student opinions on web-based learning. Data collection was done by distributing self-administered questionnaires.

Full text

Journal of Education and Learning (EduLearn)
Vol. 19, No. 3, August 2025, pp. 1637~1650
ISSN: 2089-9823 DOI: 10.11591/edulearn.v19i3.21876  1637
Journal homepage: http://edulearn.intelektual.org
Web-based interactive media model for character
building education
Benny1, Frederikus Fios1, Yi Ying2, Edwin Yang3
1Character Building Development Center, School of Computer Science, Bina Nusantara University, Jakarta, Indonesia
2Department of Chinese, Faculty of Humanities, Bina Nusantara University, Jakarta, Indonesia
3Department of Applied Linguistics, Cheng Shiu University, Kaohsiung, Taiwan
Article Info
ABSTRACT
Article history:
Received Feb 21, 2024
Revised Jul 23, 2024
Accepted Aug 28, 2024
This research aims to describe the learning innovation from character building
learning through the Religious Moderation 360 website. The website’s content
includes photos of places of worship taken with a 360 camera. The research
method used is phenomenology with a qualitative approach aimed to i) explain
web-based learning and ii) gather student opinions on web-based learning.
Data collection was done by distributing self-administered questionnaires.
The research stage began with a trial questionnaire to determine the validity
of the content and substance of the questions to 20 students. The valid
questionnaire was distributed to 195 students from Department of Computer
Science, International Business Management (IBM), and International
Relations who adhere to Islam, Christianity, Hinduism, Buddhism,
Confucianism, and other religions. The data gathered from the questionnaire
accommodated the students’ expectations of innovation in learning religion
character building. The conclusion from this research is that respondents
found the developed website interesting, the audio-visual material innovative,
they felt motivated to learn, and were interested in learning about other
religions through the website. Future research is expected to explore various
opinions of religious leaders and places of worship that are the result of
acculturation from various countries. Thus, learning religion also involves
learning about culture.
Keywords:
Character building
Digital learning
Religion
Religious moderation
Web based learning
This is an open access article under the CC BY-SA license.
Corresponding Author:
Yi Ying
Department of Chinese, Faculty of Humanities, Bina Nusantara University
Kemanggisan Ilir III Street No. 45, Kemanggisan, Palmerah, West Jakarta 11480, Indonesia
Email: yi_ying@binus.edu
1. INTRODUCTION
The Organization for Economic Co-operation and Development (OECD) predicts that by 2045,
Indonesia’s economy will reach U$Rp8.89 trillion and become the 4th largest economy in the world. This
prediction is based on the demographic bonus that Indonesia will experience between 2030 and 2040. The
productive age population of Indonesia will reach 64 percent of the total population of about 297 million
people. Indonesia will have potential including one of the largest markets in the world, human resources quality
that masters technology, innovative, and productive; as well as the ability to transform its economy [1].
The demographic bonus will provide benefits for economic growth, particularly in the employment
sector. If managed well, it will create skilled workers. However, the demographic bonus could become a
disaster if the government is unable to prepare adequately, potentially leading to increased unemployment,
poverty, and social inequality [1], [2]. The potential of this demographic bonus must be realized by developing
human resources [3] and enhancing nationalism [1].

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Nationalism in this era is implemented based on five principles (unity, freedom, equality, personality,
and performance). In practice, the implementation of nationalism in the current era is as follows: maintaining
national integration (unity), accepting diversity (freedom), promoting egalitarianism (equality), pride in the
nation and state (personality), and having a vision of nation-building (performance). As the nation’s hope,
students are expected to struggle based on the principles of nationalism [4].
To realize the aspiration of becoming a developed country by 2045, Indonesia needs several
development programs related to natural resources. By 2045, Indonesia will have significant potential in its
human resources, referred to as productive human resources. These human resources must be managed well to
accelerate national development [5]. Human resources need to be equipped with good character. Efforts can be
made to develop and strengthen student character through internal education strategies, such as content material
that contains character values, learning based on local wisdom, and the use of character-based learning models,
methods, and media, as well as external strategies in the form of support from old respondents and the
community [6]. Therefore, there needs to be character education in the university environment, thus character-
building education needs to be integrated into the curriculum and not taught separately [7].
The Minister of Education and Culture, Mr. Muhammad Nuh, in his speech at a discussion about
character education in Surabaya, presented his paper titled “Strengthening Competence-Character: Ongoing
Activities in Preparing the 2045 Generation”. In his presentation, he emphasized the importance of the ability
to adapt to change. Currently, the era is changing rapidly, especially in terms of information technology [8].
Character strengthening needs to be a supporting foundation in the battle of globalization [9]. With the
development of technology and the increasing ease of finding information through social media, it is a
challenge to develop and strengthen the moral character values of students to help students build good social
relationships so that they can judge what is right and wrong, thus minimizing the occurrence of social norm
violations [10], [11].
Therefore, the task of higher education institutions is to incorporate character education into the
curriculum, including students who study online, who are also required to take the character-building courses.
This study investigates the effects of implementation of Religious Moderation 360 website in character
building religion teaching and learning activity and obtain students opinion on web-based learning. While
earlier studies have explored the impact of web-based learning on students learning motivation to understand
religion, they have not explicitly addressed its influence on web-based learning on knowledge for all religions
in Indonesia.
2. LITERATURE REVIEW
Character is an essential element that determines the strength of a nation. The younger generation are
the owners and agents of national change. Character education is crucial for them [5], [12], [13]. Education
begins with building awareness, feelings, concerns, intentions, knowledge, beliefs, and habit formation. A
respondent is considered to have good character if they know about good things (moral knowledge), have an
interest in good things (moral feeling), and perform good actions (moral action). These three elements will lead
respondents to have good habits in thinking, feeling, and acting towards God almighty, their individual entities,
their peers, their environment, and their nation [5].
Moral learning in China is embodied in Confucian teachings [14]. The essence of Confucianism
consists of three elements: Ren, Yi, and Li, which determine what can be morally accepted in society. Ren is
the capacity for compassion or virtue towards each other. Yi is essentially a sense of moral truth, the capacity
to distinguish suitability and the right direction in human actions, relationships, and other issues. Li represents
etiquette, norms, and protocols, both in personal and institutional life. Confucianism is at the heart of traditional
Chinese culture and plays a crucial role in shaping and developing Chinese society [15]−[17].
Indonesia also recognizes the importance of building the character of the Indonesian nation based on
Pancasila, which can make Indonesia an independent nation in line with the ideals of Pancasila [18]. Pancasila
is not a dead and closed ideology, but more dynamic and open to constructive interpretation regarding new
epistemic horizons that enrich discourse around the environment. The implementation of Pancasila values in
Indonesian students is combined with national education standards and teaching religious values [19]−[21].
The rapid advancement of science and technology and globalization contribute to the complexity of social life
and underline the importance of morals, values, and ethics in science education and science teaching. It is
important for educators to emphasize character education to develop virtues, quality attributes, personality, and
leadership in students [22], [23].
Character education is carried out in various ways, one of which is through literature [24], [25].
Literary works that contain character education introduce students to the cultural diversity that exists in
Indonesia and even in the world [25]. Character learning in higher education is divided into three courses,
namely CB (religion, Pancasila, and citizenship). From research on 150 students, data was obtained that 80%

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(120) stated that CB religion is the lesson they like the most. Only 12% (8) liked Pancasila lessons and 8% (12)
liked citizenship lessons. CB religion is considered to influence their character and is very applicable and
relevant in daily life. CB religion is considered more important and interesting to learn. CB Pancasila and CB
citizenship also have an influence on student character and are considered applicable and relevant [26]. Based
on this research, an innovation in web-based character learning (Religious Moderation 360) emerged, which
was developed by Character Building Development Center. This research presents two things, namely:
i) explanation of Religious Moderation 360 and ii) student opinions on web-based learning.
3. RESEARCH METHOD
This research is a descriptive study that uses a normative survey to describe university students’
perspectives on the Religious Moderation 360 website and the teaching material from the website. The data
analysis method in this study uses a qualitative method. This qualitative research uses the qualitative
description (QD) method. QD is suitable for directly describing a desired phenomenon or information sought
to develop and refine questionnaires or interventions [27], [28].
The population of this study is students who are studying character building. The total number of
respondents is 195. Table 1 presents the demographic information of students. From Table 1, 61.5% (120) of
high school teachers are male and 38.5% (75) are female. The 14% (28) of students are from the Department
of International Relations, 52% (101) are from the School of Computer Science, and 34% (66) are from
International Business Management. Also, 19.5% (38) of students’ religion is Islam, 54% (105) is Christianity,
22% (43) is Buddhist, 0.5% (1) is Confucianism, 1% (2) is Hinduism, and 3% (6) is other.
The sample selection was done using a simple random sampling technique [29], [30]. The number of
respondents in this study is 195. This research took 8 months, from March to November 2023.
Table 1. Demographic information
Variables
Groups
No. of students
Percentage (%)
Gender
Male
120
61.5
Female
75
38.5
International relations
28
14
Department
Computer Science
101
52
International Business Management
66
34
Islam
38
19.5
Christianity
105
54
Religion
Buddhist
43
22
Confucianism
1
0.5
Hinduism
2
1
Other
6
3
4. RESULTS AND DISCUSSION
4.1. Religious Moderation 360
The advancement of technology is utilized to enhance the expansion and quality of education. The
development and utilization of digital resources are fully leveraged by higher education institutions. One of
them is the emergence of the Religious Moderation 360 website. The use of religious moderation in the name
of the project is to create an atmosphere of tolerant, peace and harmony in practicing religion and nation, as
well to support multicultural society [31].
Pictures presented in website taken with 360-camera hence the name of Religious Moderation 360,
hosted under character building website of Bina Nusantara University website (Figure 1). The content of this
website consists of seven sections of worship places corresponding to the six major religions in Indonesia,
namely Islam (mosque), Catholic (Catholic church), Protestant Christianity (Protestant Christian church),
Buddhism (Buddhism temple), Hinduism (Hindu temple), Confucianism (Confucius temple), and Indonesian
native belief system (common hall).
Each place of worship can be navigated 360 degrees using a mouse or trackpad. As followers of a
particular religion, not all students have opportunity to visit the places of worship of other religions, so with
the Religious Moderation 360 website now they can virtually visit places of worship. It is hoped that students’
insights will be more open and can foster a sense of religious tolerance towards other religions. If the mouse is
directed to the text ‘Religious Moderation 360’ and clicked, a description will appear on the right side
containing the names of the six places of worship in Indonesia (Figure 2).
On the right side, users can select place of worship of the religion they desire. After selection, an
image of a place of worship will appear (Figures 2 to 10). With 360-degree pictures, user can immerse in all
direction view angle of the place of worship. In each place of worship there is an arrow that user can click to

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explore deeper into the place of worship. Inside of the place of worship there is an (i) icon that can use click to
bring up a video on religious moderation explained from the respective religion of place of worship.
Figure 1. Character Building website
Figure 2. Hall for Indonesian native belief system
Figure 3(a) represents the front view of the mosque. Figure 3(b) represents the interior view of the
mosque. Non-Muslim students who are interested in understanding the architectural design of the mosque can
explore the mosque in a virtual space. Thus, they can understand the worship place for followers of the Islamic
faith.
(a)
(b)
Figure 3. Mosque: (a) entrance and (b) inside

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Figure 4(a) represents the front view of a Catholic church. Figure 4(b) represents its interior view.
Students who are not followers of the Catholic faith but are interested in understanding the architectural design
and worship place of a Catholic church can explore the church in a virtual space. Thus, they can understand
the worship place for followers of the Catholic faith. There is a statue of Jesus Christ outside the church, while
inside the church there is a statue of Mother Mary and a cross with Jesus Christ crucified on it.
(a)
(b)
Figure 4. Catholic church: (a) facade and (b) inside
Figures 5(a) and 5(b) depict the interior of a Protestant Christian church. There are no statues of Jesus
or the Virgin Mary inside or outside the church building. Furthermore, there is no crucified Jesus on the cross.
This is what distinguishes Catholic and Protestant Christian churches. Consequently, students gain knowledge
about the fundamental differences between these two religions through their places of worship.
Figures 6(a) and 6(b) depict the interior of a Buddhist temple. There are several statues represent figure
that revered Buddhism. Through this virtual tour, students who are not Buddhists gain an understanding of the
temple and the various types of statues within it. Additionally, the temple contains two styles of Buddhism. One
of them contains a fortune-telling method involving long red bamboo sticks on either side of the altar. Each
bamboo stick has a number, and each number corresponds to a poetic verse on a piece of paper stored in a cabinet
next to the altar. This can serve as a discussion topic in class for students who wish to learn more.
(a)
(b)
Figure 5. Protestant Christian church: (a) entrance and (b) altar
(a)
(b)
Figure 6. Buddhism temple: (a) Therava altar and (b) Mahayana altar

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Figures 7(a) and 7(b) depict the architecture of a Hindu temple. Through this virtual tour, students can
observe the design, structure, and symbolism of the Hindu temple that incorporates circles and squares in its
architecture. From the temple’s design, students are equipped with the knowledge that this design also
represents the concept of recursion and the equivalence of the macrocosm. Temple location is aligned to
microcosm through astronomical numbers and the relationship between the deity and its worshippers.
(a)
(b)
Figure 7. Hindu temple: (a) entrance and (b) altar
Figures 8(a) and 8(b) depict the architecture of the temple of Confucius that called as Lithang.
Through this virtual tour, students can observe that the building is predominantly red and adorned with lantern
decorations, giving it a more festive impression. This is different from a Buddhist temple. Moreover, the deity
worshipped is not the prophet Kong Zi, as this prophet is not the creator of this religion, hence there is no statue
of him inside the temple.
(a)
(b)
Figure 8. Temple of Confucius: (a) altar and (b) views from altar
The purpose of developing this material is to provide students with the experience of visiting places
of worship of other religions, which can be done anytime and anywhere. In addition, students gain knowledge
about the differences between various places of worship. Through the virtual tour of places of worship, learning
becomes more interesting and is not bound by time. Meanwhile, when the user presses the ⓘ sign, there is also
a video containing explanations from religious figures about the teachings of each religion and explanations
about the places of worship displayed on the website.
Figure 9 represents the views of Islamic religious figure, Prof. Musdah Mulia, on religious
moderation. She is an Indonesian women’s rights activist and a professor of religion. She is the first woman to
be appointed as a research professor at the Indonesian Institute of Sciences. She works are well-known for
vocally advocating humanistic values, moderate religious principles, and love for peace.

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Figure 9. Islam perspective
Figure 10 represents the perspective of a Buddhist religious figure on religious moderation. In this
video, the interviewee is Venerable Bhikku Suddhasilo/Tedy Wijaya, S.H. He serves as a functionary of the
Central Executive Board of the Indonesian Buddhist Intellectuals Family.
Figure 10. Buddhism perspective
Figure 11 represents the perspective of a Confucianism religious figure on religious moderation. In
this video, the interviewee is Mr. Ir. Halim Tobing. He is the chairman of the Confucian religion assembly of
Malang city and regency.
Figure 11. Confucianism perspective
Figure 12 represents the perspective of a Catholicism religious figure on religious moderation. In this
video, the interviewee is Father Agustinus Heri Wibowo, Pr. He serves as the executive secretary of the human
rights commission of the Indonesian Bishops Conference.

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Figure 12. Catholic perspective
Figure 13 represents the perspective of a Christian religious figure on religious moderation. In this
video, the interviewee is Dr. Pontus Sitorus, A.PAK, M.Si. He is the former director of Christian education at
the Directorate General of Christian Community Guidance of the Ministry of Religion.
Figure 13. Protestant Christian perspective
Figure 14 represents the perspective of a Hindu religious figure on religious moderation. In this video,
the interviewee is Dr. I Nyoman Suwidjana S.E., M.A., S.H., M.H. He is a Hindu religious figure in Bali and
also serves as an advisor in the Indonesian Hotel and Restaurant Association in Bali. Indonesian Hotel and
Restaurant Association is a gathering place for tourism actors in the hotel and restaurant sector.
Figure 14. Hinduism perspective

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Figure 15 represents the perspective of traditional community leaders and their beliefs on religious
moderation. In this video, the interviewee is Julianus Perangin-angin Limbeng, S.Sn., M.Si, or Yulianus Liem
Beng. He works as a civil servant in the Department of Culture and Tourism, specifically in the Directorate
General of Cultural Values, Arts, and Film since 1999. He is a middle cultural expert of the Ministry of
Education and Culture of the Republic of Indonesia.
Figure 15. Indonesian native belief system perspective
Figures 10 to 15 provide explanations from religious leaders about their respective religious teachings.
These videos are included in the photos of each place of worship on the Religious Moderation 360 website. In
addition to videos from religious leaders, there are also photo descriptions of all places of worship on the
Religious Moderation 360 website. Through the explanatory video from the speakers, it is hoped that it will
facilitate students to understand other religious teachings. The involvement of interfaith speakers in the making
of this character-building material shows that the speakers are inspirers in encouraging the community to
actively participate in development, especially in character education. Interfaith speakers who lead with
religious ethics can inspire, arouse, influence, and move through exemplary, service, love, and the application
of other divine values and qualities. Religious leaders and their followers are highly respected mediators in
their communities and hold a significant position in promoting peace [31]−[33]. The roles of religious figures,
institutions, customs, and families are depicted as being capable of unifying the diversity that exists in society
[34]. By understanding the teachings of each different religion, it is expected that students will be able to
understand other religions and respect freedom of religion, thus creating harmony among religious
communities for national unity [35]. Through explanatory videos of religious figures, it is also hoped that
students can develop an awareness of the very important and strategic position and role of religion, especially
as a spiritual, moral, and ethical foundation in life and human life. By understanding other religions through
videos of religious figures, it is hoped that students will have a moderate religious attitude, standing on
humanity without regard to ethnicity, race, and religion [36].
4.2. Respondents’ opinion on the Religious Moderation 360 website
After the students studied religious CB using the materials on the Religious Moderation 360 website,
the researcher distributed a questionnaire to understand the students’ opinions on the digital teaching materials.
The students’ opinions on the website’s appearance, based on the respondent’s profile, are as shown in Table 2.
Out of 195 students, 32% (62) of respondents found the website’s appearance to be very attractive,
67% (130) found it attractive, and only 1% (3) found it unattractive. These three respondents were from the
School of Computer Science. Although only a small portion disagreed, the majority of respondents felt that the
developed website could continue to be used for future lessons. They are already accustomed to digital learning
and accept learning using materials on the website. The respondents of this study can be classified as digital
natives, who are the largest generation in Indonesia as ‘consumers’ of the internet [37].
Table 3 shows that when respondents were asked about their opinions on the audio-visual content on
the Religious Moderation 360 website, 60.5% (118) of respondents found it very interesting, 35.5% (70) found
it interesting, and only 4% (7) of respondents, who were from the Computer Science (6 respondents) and
International Business Management (1 respondent) Departments, disagreed that the website’s content was
interesting. The two student respondents who disagreed that the audio-visual material was interesting were the
same students who rated the website as uninteresting. Meanwhile, students who initially agreed that the
website’s appearance was interesting changed their minds and disagreed with the statement that the

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audio-visual material on the website was innovative. For them, the material was common and ordinary.
Although there are still students who disagree that audio-visual learning is innovative because they are
Computer Science students and are accustomed to audio-visual-based learning, however, because the majority
of students gave positive assessments that the audio-visual material is very innovative, it can be concluded that
the use of audio-visual in CB religion learning can help students better understand religious material because
it is more interesting. In addition to being interesting, audio-visual teaching material is also an innovation in
learning in the digital age [38].
Table 2. Website user interface
Variables
Groups
Good
Excellent
Poor
Very poor
Total
Gender
Male
81
37
2
0
120
Female
49
25
1
0
75
Total
130
62
3
0
195
Department
International Relations
23
18
0
0
41
Computer Science
76
21
3
0
100
International Business Management
31
23
0
0
54
Total
130
62
3
0
195
Table 3. Audio visual
Variables
Groups
Good
Excellent
Poor
Very poor
Total
Gender
Male
72
45
4
0
120
Female
47
25
3
0
75
Total
119
70
7
0
195
Department
International Relations
22
19
0
0
41
Computer Science
66
28
6
0
100
International Business Management
30
23
1
0
54
Total
118
70
7
0
195
Table 4 shows that a total of 73.3% (143) of respondents agreed that their interest in learning about
religion increased through the material on the Religious Moderation 360 website, with 17% (33) stating they
strongly agreed. However, 8.7% (17) of respondents disagreed. These respondents were from the Computer
Science (10 respondents), International Business Management (3 respondents), and International Relations
(4 respondents) departments. Of the 17 respondents who disagreed, 3 respondents who also disagreed with
learning religion with the website material were respondents who considered the audio-visual on the website
to be not innovative, thus less interesting to be used as teaching material. However, they considered the
website’s appearance to be interesting. Only 1% (2) of respondents strongly disagreed. The respondents who
strongly disagreed were from the Computer Science department. However, they stated that the website’s
appearance was interesting and they agreed that the audio-visual material on the website was very innovative.
Respondents believed that religious learning is better delivered directly because it is more interesting if they
can interact directly with the teacher and have two-way discussions. Meanwhile, the 2 respondents who
disagreed were respondents who considered the website’s appearance and audio-visual to be not innovative.
Thus, it can be concluded that religious learning with Religious Moderation 360 material shows that the
integration of information technology into subjects makes teaching more efficient, thus motivating educators
to learn. This web-based learning is a teaching method aimed at fostering a new generation with creative and
rational communication and critical thinking with technology and information networks in the new era [39]
Table 4. Study motivation
Variables
Groups
Good
Excellent
Poor
Very poor
Total
Gender
Male
82
26
10
2
120
Female
54
15
6
0
75
Total
136
41
16
2
195
Department
International Relations
32
5
4
0
41
Computer Science
74
14
10
2
100
International Business Management
37
14
3
0
54
Total
143
33
17
2
195
.
Table 5 shows that when 195 respondents were asked about their understanding of other religions
through the material presented by religious experts in the form of videos on the Religious Moderation 360

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website, their answers varied. As many as 63% (123) of respondents agreed, 35% (68) strongly agreed, and
only 2% (4) disagreed. Therefore, there is a need for the development of knowledge, character, and a deeper
understanding of religious diversity. The concept of harmony among religious communities must be taken
seriously in order to improve and enhance religious tolerance [40]. Many local values can be used as a spirit to
foster inter-religious harmony. For example, the teachings about mutual respect, longing for each other, and
helping each other without discriminating against religious differences [41].
Table 5. Improve others religion understanding
Variables
Groups
Good
Excellent
Poor
Very poor
Total
Gender
Male
74
45
1
0
120
Female
49
23
3
0
75
Total
123
68
4
0
195
Department
International Relations
21
20
0
0
41
Computer Science
69
29
2
0
100
International Business Management
33
19
2
0
54
Total
123
68
4
0
195
Our study indicates that a higher “motivation to learn other religions” is not associated with poor
performance in the “lecturer teaching method”, but rather to the specific development and knowledge related
to the subject matter being delivered. Innovation in the delivery of learning material makes students more active
and motivated to learn, and this is very important in the learning process [42]−[45]. The proposed learning
method can benefit from “adopting technology in teaching religious character building” without having a
negative impact on “learning outcomes and learning motivation.” Mastery of teaching technology and
pedagogy also becomes a challenge for teachers to make their teaching process interesting and achieve learning
objectives [46].
This research explores six religions and one group of native belief system in Indonesia
comprehensively with photos of each religion’s place of worship along with the opinions of religious figures.
However, further and deeper studies may be needed to ensure “students’ understanding of each religion,”
especially regarding “how to perform worship along with the meaning of each religion’s holidays.” Therefore,
there needs to be a more in-depth explanation from religious figures about the meaning of the holidays of each
religion. The goal is for students to better understand other religions, thereby increasing tolerance and harmony
among religious communities.
Our study shows that web-based religious character-building learning can motivate students to be
more active and encourage them to learn other religions compared to traditional learning. Subsequent research
is expected to explore various opinions of religious figures and various examples of places of worship,
especially places of worship that are the result of acculturation from various countries. For example, the Babah
Alun mosque building in North Jakarta is a form of Chinese cultural acculturation with Islam seen in the
physical building architecture of the mosque. Chinese cultural acculturation in the Toasebio church in West
Jakarta is seen from the exterior of the church with a glowing red-gold paint cover. Thus, students can learn
religion and culture simultaneously.
5. CONCLUSION
Our study discovered a correlation between “character building religion learning through a website”
and “student motivation to learn and enhance understanding of other religions.” The learning method proposed
in this research demonstrated a disproportionately higher ratio of “web -based learning” compared to
“traditional learning methods.” The utilization of web-based learning technology has proven to make a
significant contribution to the educational world. This finding underscores the importance of integrating
technology into learning processes to foster a more engaging and effective educational environment.
Learning through the “Religious Moderation 360” website is a solution for character building
education that can be conducted online or onsite. Students can learn anywhere and anytime to deepen their
understanding of character building, especially religious character building. The “Religious Moderation”
website, which is easily accessible and open to the public, can reach a wider range of learners. Considering
that character building education is not only intended for students who attend classes but also used by distance
learning students, it is highly recommended that the material on the “Religious Moderation 360” website be
enriched. Although character building is in the curriculum, students realize the importance of character building
in order for them to have good character.
Through the innovation of religious CB learning “Religious Moderation 360,” religious CB learning
becomes more interesting because it is equipped with audio-visuals and can increase students’ interest in

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learning. From the respondents’ opinions, it is known that most respondents are open to learning other religions
and appreciate the truth contained therein. In this case, the role of religious character-building teachers is very
important to guide and direct students to have broader knowledge and recognize diversity in society.
The religious system is one of the universal cultures. Religion is sacred, while culture is profane. The
sacred is always associated with religious beliefs and rituals, while the profane falls into the category of culture.
Both theoretically and conceptually can be distinguished, but in practice and reality, the sacred and the profane,
religion and culture cannot be separated. Therefore, for future research, it is suggested to include cultural
elements in the “Religious Moderation 360” website.
ACKNOWLEDGEMENTS
This research is funded by The Education Division of the Taipei Economic and Trade Office, Jakarta.
This research is part of multi-disciplinary research between Bina Nusantara University and National Taiwan
Normal University.
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BIOGRAPHIES OF AUTHORS
Benny is an assistant professor from Bina Nusantara University. He obtained his
bachelor’s degree in computer science in Bina Nusantara University and Education at STABN
Sriwijaya. Master’s degree on Education from STIA Smaratungga, Boyolali, Ampel. Currently
pursuing doctorate degree on religious and cultural study at Hindu Indonesia University. Now
part of Character-Building Development Center in Bina Nusantara University. His research
focused on education, culture, religious study, and personal wellbeing. He can be contacted at
email: benny004@binus.ac.id.

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Frederikus Fios is an associate professor, researcher, and lecturer in philosophy,
general education and character building at Bina Nusantara University, Jakarta, Indonesia. He
has a bachelor’s degree in philosophy from STFK Ledalero, a master’s degree in STFK
Ledalero, and a Ph.D. in philosophy from the Universitas Indonesia. His research interests
include ethics, philosophy of religion, and contemporary theological debates. He also holds a
lecturer position in Character Building Development Center at Bina Nusantara University,
where he integrates philosophical concepts with life skill development to promote a well-
rounded education for his students. He believes in the power of philosophy and theology to
question, reflect, and understand the world, and continues to contribute to his field by
constantly exploring the interfaces between philosophical thought and theological doctrine. He
can be contacted at email: frederikus.fios@binus.edu.
Yi Ying is an associate professor in curriculum development at Bina Nusantara
University. She obtained her master’s degree in applied Chinese linguistics from Xiamen
University and education administration from Christian University of Indonesia, Jakarta,
Indonesia. She obtained her Ph.D. in curriculum development from the Indonesia University
of Education. Her research interests include Chinese language teaching and learning, mobile-
assisted learning, China studies, and tourism. She can be contacted at email:
yi_ying@binus.edu.
Edwin Yang is an associate professor from National Taiwan Normal University,
College of International Studies, and ECO. He obtained his bachelor degree from National
Taiwan University. Master’s degree in applied Chinese linguistics from studied pacific and
Asian history at The Australian National University. He obtained his Ph.D. in curriculum
development from studied sociology and anthropology at National Tsing Hua University. His
research interests include historical anthropology, ethnic studies, Taiwan studies, social
linguistics, Southeast Asian studies, cultural politics, cultural policy, language policy, Asia
Pacific, cultural identities, Hakka studies, Chinese culture, and society. He can be contacted at
email: edwiny@ntnu.edu.tw.