Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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Sebuah MELACAK MAKNA WORLDVIEW: STUDI KOMPARATIF WORLDVIEW BARAT, KRISTEN, DAN ISLAM: Indonesia
No full textIn this article, we will review the keyword Worldview and its meaning, both from the perspective of Western philosophers, Christian theologians, and Islamic scholars. Worldview is a view of life or philosophy of life that is owned by everyone. This article is a literature study where the data are taken from several books related to worldview. The authors apply qualitative methods with a descriptive-analytic approach in this study. The data that has been obtained and analyzed by the author will then be compared with each other. The results of this study are that Western philosophers, Christian theologians, and Islamic scholars have different views regarding the worldview triggered by differences in their epistemological sources. West and Christianity put reason as a source in determining worldview. So that the worldview of the West and Christianity is changing, because each person’s mind is different and can change. This is different from the meaning of worldview in Islam which comes from divine revelation. The Islamic worldview is absolute, because the divine revelations that are revealed are not the product of human reason, but are direct instructions from Allah. While the West and Christianity only discuss what is visible to the five senses.ABSTRAK
Dalam artikel ini akan diulas mengenai akar kata worldview dan maknanya, baik dari sisi filsuf Barat, teolog Kristen, maupun ulama’ Islam. Worldview adalah pandangan hidup atau filsafat hidup yang dimiliki setiap orang, juga berupa keyakinan yang mendasar dan berimplikasi terhadap pikiran dan cara pandang seseorang terhadap sesuatu. Artikel ini berjenis kajian kepustakaan dimana data-datanya diambil dari beberapa buku terkait worldview. Metode kualitatif dengan pendekatan deskriptif-analisis penulis terapkan dalam penelitian ini. Data-data yang telah diperoleh dan dianalisa oleh penulis kemudian akan dikomparasikan antara satu sama lain. Hasil penelitian ini adalah bahwa filsuf Barat, teolog Kristen, dan ulama’ Islam memiliki pandangan berbeda terkait worldview yang dipicu oleh perbedaan sumber epistemologinya. Barat dan Kristen meletakan akal sebagai sumber dalam menentukan worldview. Sehingga worldview Barat dan Kristen berubah-ubah, karena setiap akal pikiran seseorang berbeda-beda dan dapat berubah-ubah. Ini berbeda dengan makna worldview dalam Islam yang bersumber dari wahyu Ilahi. Worldview Islam bersifat absolut, karena wahyu Ilahi yang diturunkan bukan hasil produk akal pikiran manusia, akan tetapi merupakan petunjuk langsung dari Allah. Islam tidak hanya berbicara tentang apa yang nampak saja (syahadah) akan tetapi juga yang tidak nampak (ghaib). Sedangkan Barat dan Kristen hanya membahas yang nampak oleh panca indera.
Kata-kata Kunci: Worldview, Barat; Kristen; Islam
HUḌŪRI (INNATE IDEA) SEBAGAI BASIS PENGETAHUAN: STUDI KRITIK ATAS TEORI TABULARASA JOHN LOCKE BERSADARKAN PRINSIP EPISTEMOLOGI ṬABAṬABA’Ī
No full textEmpiricism is a philosophical school that focuses knowledge only on the senses. John Locke is part of the empiricist figures. In Locke's view, he emphasizes that knowledge comes from observations made around humans by means of what John Locke called sensing, which is to regard this as a white sheet of paper (tabula rasa) and reject innate ideas. Locke views reason as a passive shelter receiving the results of the senses. Locke considered what he called knowledge to be a composite of ideas derived from sensory experience. Locke generalizes to knowledge. This study aims to answer the problems that arise from Locke's view by criticizing the tabularasa theory based on ḥuḍūri science by using ḥuḍūri according to Ṭabāṭabā'ī. This study uses qualitative methods and literature. The process of analyzing the data uses a critical demonstration theory approach. The result of this research is that ḥuḍūri science is the capital for every knowledge even for knowledge that is preceded by the senses. In essence, knowledge is something immaterial, what enters the subject who knows is something immaterial too, even though the object is bound by matter. This is what is called the presence of something immaterial in the immaterial soul.Empiricism is a philosophical school that focuses knowledge only on the senses. One of the characters is John Locke. In Locke's view, he emphasized that knowledge comes from observations we make of our own surroundings with a tool called John Locke sensing, which he considers this as a white sheet of paper (tabularasa) and rejects innate ideas. Locke views reason as a passive shelter receiving the results of the senses. Locke considered what he called knowledge to be a composite of ideas derived from sensory experience. Locke generalizes to knowledge. The research aims to answer the problems that arise from Locke's view by criticizing the theory of tabularasa based on huduri science by using huduri according to Tabataba'i. as for this research using qualitative methods and literature. As for analyzing the data using a theory demonstration criticism approach. From the research that has been done by the author, it shows that huduri science is the capital for every knowledge, even for knowledge that is preceded by the senses. Because in essence knowledge is something immaterial, as for what enters the subject who knows is something immaterial too, even though the object is bound by matter. This is what is called the presence of something immaterial in the immaterial soul
RELASI SUAMI DAN ISTRI: PEMIKIRAN AMINA WADUD MUKSIN TERHADAP Q.S AN-NISĀ' [4]: 34
No full textAmina Wadud is a feminist figure who intensively interprets gender verses in the Qur'an. She is a figure who supports the existence of hermeneutics in the study of interpretation. She is heavily involved with issues related to gender and feminist issues. Therefore, it is not surprising that she is considered one of the leading Muslim feminists. As a feminist figure, she has criticized many methods of religious understanding that discriminate against women, especially those related to the method of interpreting the Qur'an. For this reason, he concluded that it was necessary to reinterpret the Qur'an. This research is a literature study (literature study) and focuses on Q.S An-Nisā’ [4]: [34} "Men are leaders for women". As for Amina Wadud's thoughts on the relationship between husband and wife, it is not as a hierarchical relationship pattern but as a function of partnership.a
FILSAFAT JIWA IKHWAN AL-SHAFA SEBAGAI BASIS KONSEP PENDIDIKAN
Full text linkThis study aims to refute the statement of materialists who tend to reject the existence of the soul as an important dimension for humans, especially those related to education. The background of the problem is that the flow of materialism states that physical reality is the ultimate and this group also rejects the existence of immaterial reality. In relation to physical education, it is the total role in the abstraction process. With education, it is intended to make humans better and able to improve the economy as well. In addition, the education of the bourgeoisie is referred to as a production process, that is, to produce knowledge, human beings that they can use in the life of capitalism. The purpose of this kind of education will reduce the meaning of education as a means to develop human abilities and potentials. Human spiritual potential will be forgotten and not important to be developed to the fullest. The method that the researcher uses in this study is a descriptive and analytical method with reference to the primary and secondary sources of Rasā'il Ikhwān al-Ṣafā related to this research. The conclusion of this study is that education cannot be separated from the immaterial aspect of the soul where all the potential contained in humans comes from the potential of the soul, besides that the soul is also the driving force of the body in carrying out each of its activities. Thus, it is the soul that is the basis of human education, not material-based.Penelitian ini bertujuan untuk membantah pernyataan kaum materialisme yang cenderung menolak keberadaan jiwa sebagai dimensi yang penting bagi manusia khususnya yang berkaitan dengan pendidikan. Adapun latar belakang masalahnya adalah aliran materialism menyatakan bahwa realitas fisiklah yang hakiki dan kelompok ini juga menolak adanya realitas immateri. Dalam kaitannya dengan pendidikan fisiklah yang berperan secara total dalam proses abstraksi. Dengan pendidikan dimaksudkan dapat menjadikan manusia semakin baik dan mampu meningkatkan ekonomi yang lebih baik pula. Disamping itu, Pendidikan kaum borjuis disebut sebagai proses produksi, yakni memproduksi pengetahuan, manusia yang bisa mereka gunakan dalam kehidupan kapitalisme. Tujuan pendidikan semacam ini akan mereduksi makna pendidikan sebagai sarana untuk mengembangkan kemampuan dan potensi yang dimiliki manusia. Potensi ruhaniah manusia akan terlupakan dan tidak penting untuk dikembang dengan maksimal. Oleh karenanya penulis menyanggah argumen diatas menggunakan pemikiran Ikhwan AL-Shafa yang menyatakan bahwa pendidikan pada dasarnya adalah proses aktualisasi potensi-potensi jiwa yang bertujuan untuk mendekatkan diri kepada sang pencipta. Jika keberhasilan pendidikan materialisme diukur dengan berhasilnya seseorang dalam peningkatan kualitas sosial dan meningkatkan kualitas hidupnya sedangkan keberhasilan pendidikan menurut Ikhwan Al-Shafa adalah apabila manusia mampu mencerminkan akhlak yang mulia dan semakin dekat dengan tuhannya. Metode yang penulis gunakan dalam penelitan ini adalah metode deskriptif dan analaisis dengan mengacu pada sumber-sumber primer Rasail Ikhwan Al-Shafa dan sekunder yang terkait dengan penelitian ini. Kesimpulan penelitaian ini adalah pendidikan tidak bisa dilepaskan dengan aspek immateri berupa jiwa yang mana segala potensi yang terdapat pada manusia bersumber pada potensi jiwa, selain itu jiwa juga menjadi penggerak raga dalam melaksanakan setiap aktifitasnya. Dengan demikian, jiwalah yang menjadi dasar dalam pendidikan manusia bukan berbasis pada materi
EPISTIMOLOGI KRITISISME IMMANUEL KANT
Full text linkThis research is motivated by Immanuel Kant's tho
This research is motivated by Immanuel Kant's thoughts regarding his efforts to reconcile the prolonged conflict of rationalism and empiricism groups, which in the future Kant's thinking became the forerunner of the initial foothold of the thinkers after him. The research method that the author uses is qualitative with a library research approach. The data collection technique in this study is a documentation technique, namely by collecting important data files that support research. The result of this research is that Immanuel Kant's criticism, philosophy of criticism is a combination of rationalism and empiricism. This school of criticism is also known as Kant's criticism, because Kant was the first to criticize and analyze the two sources of knowledge and combine them. During his 80 years (w. 1804) of life, Kant produced many works, including: (1) his 1781 essay on a critique of pure reason. (2) 1788 his essay on the critique of the ratio of practice. (3) 1790 his essay on the critique of the ratio of judgment/judgment, and Immanuel Kant's Epistemology of criticism, Immanuel Kant's thoughts in the field of epistemology are fully devoted in his work entitled “Critique of Pure Reason”. Kant's thoughts inspired many philosophers after him to present the idea of human knowledge.
ughts regarding his efforts to reconcile the prolonged conflict of rationalism and empiricism groups, which in the future Kant's thinking became the forerunner of the initial foothold of the thinkers after him. The research method that the author uses is qualitative with a library research approach. The data collection technique in this study is a documentation technique, namely by collecting important data files that support research, both primary sources such as the book Characters of Philosophers and the Golden Era of Philosophy by Nurnaningsih Nawawi as well as other secondary sources that support the topic of discussion. The result of this research is that Immanuel Kant's criticism, philosophy of criticism is a combination of rationalism and empiricism. This school of criticism is also known as Kant's criticism, because Kant was the first to criticize and analyze the two sources of knowledge and combine them. Then, Immanuel Kant, Flashes of Life and his major works, Immanuel Kant was born in Konigsberg, East Prussia (now Germany), on April 22, 1724. Born as the fourth of six children of his father, of Scottish descent. Her mother is of German descent. Kant's parents were saddle-makers and staunch followers of the Pietism movement. During his 80 (1804 w) years of life, Kant produced many works, including: (1) his 1781 essay on a critique of pure reason. (2) 1788 his essay on the critique of the ratio of practice. (3) 1790 his essay on the criticism of the ratio of judgment/judgment, and Immanuel Kant's Epistemology of criticism, Immanuel Kant's thoughts in the field of epistemology are fully devoted in his work entitled Critique of Pure Reason. Kant's thoughts inspired many philosophers after him to present the idea of human knowledge.Penelitian ini dilatarbelakangi oleh pemikiran Immanuel Kant terkait usahanya untuk mendamaikan konflik berkepanjangan rasionalisme dan kelompok empirisme, yang dimana dikemudian hari pemikiran Kant menjadi cikal bakal pijakan awal dari para pemikir setelahnya. Metode penelitian yang penulis lakukan ialah kualitatif dengan pendekatan library research. Teknik pengumpulan data pada penelitian ini adalah teknik dokumentasi, yaitu dengan cara mengumpulkan data-data berkas penting yang menunjang penelitian baik sumber primer seperti buku Tokoh Filsuf dan Era Keemasan Filsafat karya Nurnaningsih Nawawi maupun sumber skunder lainnya yang menunjang terkait topik bahasan. Hasil penelitian ini bahwa kritisisme Immanuel Kant, filsafat kritisisme merupakan penggabungan antara rasionalisme dan empirisme. Aliran kritisisme ini dikenal pula sebagai kritisisme Kant, karena Kant sebagai penggagas pertama kali yang mengkritik dan menganalisis kedua macam sumber pengetahuan itu dan menggabungkan keduanya. Kemudian, Immanuel Kant, Kilasan Hidup dan Karya-karya utamanya, Immanuel Kant lahir di Konigsberg, Prussia Timur (sekarang Jerman), pada tanggal 22 April 1724. Lahir sebagai anak keempat dari enam bersaudara Ayahnya, berdarah Skotlandia. Ibunya, berdarah Jerman. Orang tua Kant adalah seorang pembuat pelana kuda dan penganut setia gerakan Pietisme. Selama 80 (1804 w) tahun hidup, Kant banyak melahirkan karya-karya di antaranya yaitu: (1) 1781 karangannya tentang kritik atas rasio murni. (2) 1788 karangannya tentang kritik atas rasio praktik. (3) 1790 karangannya tentang kritik atas rasio daya pertimbangan/putusan, dan Epistemologi kritisisme Immanuel Kant, pemikiran Immanuel Kant dalam bidang epistemologi sepenuhnya tercurah dalam karyanya yang berjudul Critique of Pure Reason. Pemikiran Kant tersebut menginspirasi banyak filsuf setelahnya untuk menyajikan gagasan tentang pengetahuan manusia
PENAFSIRAN KESALEHAN AHLULBAIT DALAM KITAB AL-AMTHĀL FĪ TAFSĪR KITĀB AL-MUNAZZAL: STUDI Q.S Al-Insān [76]: 5-10
No full textThis article is a literature review of the Al-Amthāl fī Tafsīr Kitāb al-Munazzal about piety of Ahlulbait by analyzing Q.S Al-Insān verses 5-10. The purpose of the analysis of Ahlulbait's piety in Q.S Al-Insān verses 5-10 is to explain the characteristics of a representative figure after the Prophet Muhammad that can eliminate the notion that there is a dichotomy between individual piety and social piety. This article will talk about the meaning of Ahlulbait's piety to explain the characteristics of al-Abrār which are described in Q.S Al-Insān verses 5-10. By using the descriptive historical method, the conclusion is that the piety of Ahlulbait reflected in Q.S Al-Insān verses 5-10 produces the characteristics of al-Abrār, carrying out vows perfectly, fearing the Day of Judgment, ith'am activities carried out to all elements of society, sincere in doing everything, only hope for Allah's pleasure alone and fear Allah on the day of Judgment. These five characteristics are related to one another to form a complete piety of the figure of Ahlulbait.This article is a literature review of the Al-Amthāl fī Tafsīr Kitāb al-Munazzal about piety of Ahlulbait by analyzing Q.S Al-Insān verses 5-10. The purpose of the analysis of Ahlulbait's piety in Q.S Al-Insān verses 5-10 is to explain the characteristics of a representative figure after the Prophet Muhammad that can eliminate the notion that there is a dichotomy between individual piety and social piety. This article will talk about the meaning of Ahlulbait's piety to explain the characteristics of al-Abrār which are described in Q.S Al-Insān verses 5-10. By using the descriptive historical method, the conclusion is that the piety of Ahlulbait reflected in Q.S Al-Insān verses 5-10 produces the characteristics of al-Abrār, carrying out vows perfectly, fearing the Day of Judgment, ith'am activities carried out to all elements of society, sincere in doing everything, only hope for Allah's pleasure alone and fear Allah on the day of Judgment. These five characteristics are related to one another to form a complete piety of the figure of Ahlulbait
AN ANALYTICAL-CRITICAL APPROACH TO HISTORICAL ITINERARY OF CRITICISM OF SKEPTICISM FROM IBN SINA TO MULLA SADRA
Full text linkSurveying some Muslim philosophers’ thoughts (from Ibn Sina to Mulla Sadra), this article attempts to indicated remarkable role of Islamic philosophy in intellectual confrontation with skepticism and expounds how much this tradition has been capable of enriching and deepening that discussion. This paper will also shows Ibn Sina’s pattern of proving possibility of knowledge and negating skepticism. Mulla Sadra who considered has been influenced by Ibn Sina, al-Razi, and Suhrawardi, in critizising of skepticism, he has dealt with this in his two works of Hashīyāt Elāhiyyāt al-Shifā’ and al-Asfār al-Arbā‘a
Filsafat Politik Arendtian: Korespondensinya terhadap Pancasila dan UUD NRI 1945
Full text linkArendt is known as both a political theorist and a political philosopher. Scholars discuss her ideas, and their correspondence to contemporary political situations; in Indonesia and elsewhere. Arendtian political philosophy rejects violence, group hegemony and domination, also, homogenization and uniformization of geopolitical entities. Meanwhile, the founding fathers of Indonesia have established Pancasila as the worldview and the philosophical basic of the State. To complement the established basic of state, the Preamble of the 1945 State Constitution of the Republic of Indonesia is enacted, contains the vision and mission (goals) of the independence of the Nation. This paper explores the correspondence between Arendtian political philosophy with Pancasila and the 1945 State Constitution of the Republic of Indonesia, as well as its contemporary interpretations. I use comparative approach in witing this paper. It compares Arendtian political philosophy and Pancasila, to find correspondence and correlation between the two. Significance of of this paper to find out the correspondence between the two, in order to develop studies on Pancasila and the 1945 State Constitution of the Republic of Indonesia.Abstrak
Arendt banyak dikenal, baik sebagai seorang ilmuwan politik, maupun seorang filsuf. Para sarjana mendiskusikan ide-idenya, beserta korespondensi ide-ide tersebut dengan situasi politik kontemporer; baik di Indonesia, maupun di tempat lain di dunia. Gagasan Arendt tentang banalitas kejahatan, tentang kekerasan dan tentang asal usul totalitarianisme telah mendorong penelitian dan analisis lebih lanjut tentang masalah fenomena populisme, intoleransi dan polarisasi politik di Indonesia kontemporer, serta di belahan dunia lainnya. Tulisan ini membahas korespondensi antara filsafat politik Arendtian dengan Pancasila dan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945, beserta ragam interpretasi kontemporernya. Makalah ini akan signifikan dalam memperkuat pembentukan karakter bangsa dan persatuan nasional Indonesia, baik secara konseptual maupun praktis. Tulisan ini didasarkan pada penelitian konseptual dengan metode penelitian kualitatif. Tulisan ini diharapkan dapat menjawab permasalahan kebangkitan populisme, retorika politik intoleran dan polarisasi politik yang saat ini terjadi di tanah air.
Kata Kunci: Demokrasi Pancasila; Filsafat Politik; Filsafat Politik Arendtian; Hannah Arendt
ANALISIS KRITIS FILSAFAT MUHAMMAD BĀQIR AL-ṢADR TERHADAP SISTEM EKONOMI NEOLIBERAL
Full text linkThe neoliberal economic system is an economic system that is used to support economic and political activities in almost all countries. However, a series of failures emerged from the neoliberal economic system. The basic problem with this system is the creation of high economic inequality at the country level and social inequality at the community level. This study aims to prove the fragility of the neoliberal economic system by using Muhammad Bāqir al-Ṣadr’s sharp analysis of Materialism Capitalism. This study uses a literature study method using a qualitative descriptive critical analysis approach, which relies on library research and prioritizes philosophical and theoretical preparation, with the main reference sources being books by Muhammad Bāqir al-Ṣadr, especially Falsafatunā and Iqtiṣādunā. According to Bāqir al-Ṣadr, the Islamic economic system based on the doctrine of Islamic economics is the foundation for the formation of laws relating to the welfare and happiness of society in various aspects of life, including the economy. This economic system is also able to be the answer to the problems posed by various economic systems based on Capitalism and Materialism.The neoliberal economic system is a system that is used to support economic and political activities in the worldwide. But a series of failures was created by this system. The fundamental problems are economic inequality at the state level and economic gap at the community level. This study aims to prove the fragility of the neoliberal economic system by using Muhammad Bāqir al-Ṣadr's sharpy analysis of materialism capitalism. This study uses a critical literature study method. The main references are Falsafatunā and IqtiṢādunā. According to Bāqir al-Ṣadr, the Islamic economic system is the answer to the problems posed by various economic systems based on capitalism and materialism