Online-Journal STAI Sadra (Sekolah Tinggi Filsafat Islam)
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THE SYSTEM OF DIVINE MANIFESTATION IN THE IBN ‘ARABIAN SCHOOL OF THOUGHT
Get PDFOne of the fundamental problems of Theoretical Mysticism is the explanation of the world as being something other than God after having accepted the Unity of Existence. This paper seeks to present, after having explained certain necessary premises, the theory of manifestation as one that can explain and analyze multiplicity.In this article we especially seek to solidify the relation of such claims to mystics in general and to the adherents of the Ibn ‘Arabian school of thought in particular. This is especially important because in some of the works of many specialists in this fi eld we fi nd that some unrealistic claims have been defi nitively attributed in to the Great Sheikh. The only way to counteract such false claims, in any field, including Theoretical Mysticism, is to make it binding upon ourselves to delve into the views of others in a cautious way. We must take the apparent meanings of the sayings of the mystics as a proof in this matter. Therefore the method of research of the writer of this article is to relate the sayings of the Great Sheikh and his commentators while commentating upon and analyzing them as well
CITRA MANUSIA DARI FILSAFAT PSIKOLOGI KE FILSAFAT ANTROPOLOGI: (Refleksi tentang Manusia dalam Perspektif Mohammad Iqbal)
Get PDFTulisan ini memfokuskan pada citra Manusia menurut Eksistensialisme dan Iqbal Citra manusia (kepribadian atau Ego) yang sebenarnya adalah amal (tindakan yang bermakna) bukanlah benda. Tindakan (gerak) kreatif itu mempunyai tujuan dan nilai spiritual yang diistilahkan dengan amal, dimana melalui amal manusia akan hidup mengalir dan abadi secara berkesinambungan. Meaningful Action (tindakan yang bermakna) merupakan sebuah dasar eksistensi manusia dalam mewujudkan dirinya. Iqbal merumuskan tindakan yang bermakna ini sebagai wujud dari cara berada manusia ketika berhadapan dengan realitas lainnya. Tindakan yang bermakna dalam konsep Iqbal diberi muatan ontologis-religius yang menekankan pada aspek moral spiritual Islam dengan istilah amal. Bahkan dengan tindakan yang bermakna (amal) inilah manusia sanggup mengatasi kemungkinan keabadian (immortality). Filsafat antropologi Iqbal berkaitan erat dengan konsep manusia dengan penekanan pada ego yang dikenal dengan istilah Khudi. Dalam menjelaskan makna khudi, Iqbal membaginya dalam dua pengertian, yaitu secara metafisik dan etik. Iqbal dapat dikatakan sebagai seorang filosof Eksistensialisme Islam, karena pemikirannya tentang Ego menitik beratkan pada keberadaan manusia dalam hubungannya dengan Tuhan Alam. Apabila kita mencoba memadukan antara konsep manusia menurut Kierkegaard dan Muhammad Iqbal tentunya terdapat adanya persamaan dalam mengungkapkan konsep manusia. Dalam hal ini Kierkegaard menekankan bahwa manusia tidak pernah sebagai sesuatu “aku umum” melainkan sebagai “aku individual” yang sama sekali unik dan tidak dapat diasalkan kepada sesuatu yang lain. Hal ini senada dengan Iqbal, yang mengatakan bahwa, kehidupan seluruhnya adalah individual. Maka dalam hal inilah Iqbal memberikan konsep manusia sebagai “khudi yang metafisik” di mana keberadaan manusia sulit didefinisikan, karena adanya perbedaan satu dengan yang lain. Oleh karenanya, sikap manusia di dalam dunia senantiasa diusahakan agar dapat ditentukan dari sudut hidup batinnya yang sesuai dengan norma-norma umum (etis: Kierkegaard) yang kedua-duanya itu (etis dan estetis) seiring dengan konsep Iqbal tentang khudi yang etis. Karena baik Iqbal maupun Kierkegaard mempunyai konsep bahwa manusia adalah tidak punya kekuatan sama sekali, ada eksistensi yang lebih tinggi, dia adalah Tuhan. Dialah (Tuhan) merupakan segala ikatan yang umum. Dari sini tentunya ada perbedaan antara Iqbal dengan Kierkegaard dalam hal obyek. Kalau Iqbal, Tuhan dalam hal ini adalah Allah sedangkan Kierkegaard adalah Kristus
An Approach to The Understanding of “Religious Experiences”
Get PDFIn the old days, theology was almost a purely internal religious matter. Ilmu Kalam or Islamic Theology – although this term does not fully signify the meaning of Ilmu Kalam; has been focusing mainly on “internal religious issues” namely; on God and His attributes, on prophethood and the characteristics of prophecy and the resurrection and other issues related to beliefs. But as time goes by and the different parts of the world come into contact with each other; not only merchandises were imported and exported but ideologies and religious beliefs were in no way excluded. With the advent of the modern era since the renaissance, it seems that all things that are religious are considered as an obstacle for the rise of humanism in the whole realm of existence
CONFRONTING THE THREAT OF RELATIVISM: Views from Islamic Philosophy
Get PDFToday the issue of ethics and most importantly moral values are being seen as merely based upon opinions and emotions. This has led towards a relativisation of moral values and thus towards the erosion of values amongst societies. This paper would analyze and suggest ways of preserving values for the structuring of developmental ideas for thinkers in developing countries. Coming from an Islamic standpoint the ideas of virtues have to be rooted within the transcendent or the Absolute. Such defense of virtues are defi nitely beyond the grasp of usual western philosophy as the philosophy that is propagated by Islam is not a mere intellectual exercise but a transformative exercise which connects the profane to the sacred, the outer to the inner and the physical world to the spiritual world. The loci or the focus point is the human being thus developing the idea of being human via the inculcation of and preservation of virtues is of utmost importance. The virtues most important in Islam such as justice, moderation or temperance have been discussed by various muslim philosophers. These virtues are rooted in the Absolute and through His presence in the various levels of existences are they known. For Using ideas from malay cosmology and soteriology based upon the writings of Malay scholars, this paper would highlight ways to preserve and ensure Malay society does not fall under the threat of relativism of moral values
Religious Experience from a Neuro-Psychological View
Get PDFThe search for the basis of religious experience among neurological processes in the brain has resulted in a widespread debate within, as well as outside the academic world. The aim of this paper is to analyze to what extent a neuro-psychological theory could explain the phenomenon of religious experience. To clarify what the neuro-psychological studies of the present paper mean by the concept of religious experience, the concept has been divided into three different types: The Erlebnis or RErl type, the Erfahrung or RErf type and the ideological type of religious experience or RIT type. Furthermore, the present paper is focused on the work of neuro-psychologist M. A. Persinger [1997, 1993, 1992, 1991, 1987, 1985, and 1984]. In his studies, Persinger indicates that mystical experience (RErl) has its seat in the right hemisphere of the human brain, whereas (religious) ideology (RIT) is related to the left hemisphere. Consequently, the hemisphere in which the (religious) experience is taking place seems to label the type of experience. Persinger, interested in the powerful effects of religious experience (of the RErf type) on human beings, asserts that if we could understand the neuro-cognitive processes involved in experiencing religiously, such processes might be copied for clinical use in order to improve psychiatric therapy for curing depression. Thus, Persinger studied and compared people practicing religious meditation with people who did not, and also studied the results of PET scanning on the experiences of schizophrenic and epileptic patients. PET scanning measures the metabolic activity in the hemispheres, ranging it on a scale from under normal to over normal activity. This paper will account for the relevance of comparing these two apparently different studies and for the problem arising when drawing hasty conclusions. Religious experience is then compared with the experience of pain because, neurologically, pain, like religious experience, is said to be caused by processes in the human brain
Phenomenological Account of Religious Experience
Get PDFHistory of philosophy is built upon rigid discrimination between various human experiences. Human experiences are divided mainly into two major experiences: Perceptual and intelectual. Perceptual experience is deined by empiricism as an aposteriori experience of empirical sensations. Meanwhile, rationalism claims that the only acceptable experience is apriori experience of intelectual object (natural laws, mathematical equations and logical operations). There is no other experience outside those two philosophical account of experiences. All other experiences must be subsumed either within perceptual or intelectual experience
HAHNEMAN’S PRINCIPLES AND ANTHROPOLOGY OF TRANSCENDENT PHILOSOPHY: Some Observations in the Light of Islamic Sources
Get PDFThis paper seeks to retrace human nature and transcending the vision of humanity, by identifying, describing and analyzing the Hahnemannian principles and their relevance to anthropology of transcendent philosophy. Using the qualitative data from Hahnemann’s works with special reference to his Organon we found that Hahnemann’s principles are, unquestionably, a philosophical system in its own right. The primary goal of his philosophy, however is not solely speculative, indeed it is a medical philosophy written in brief aphoristic style, aimed more of guidelines at curing suffering human beings, rather than winning adherents to its speculative creed. The main concern of Hahnemann with regard to his medical philosophy is actually the question of suffering human well-being. The answer to this question will provide an indication of the relevant of Hahnemannian principles to anthropology of transcendent philosophy. Thus Hahnemann’s principles cannot be properly understood apart from some grasp of his conception of human nature and philosophy as a whole. Nonetheless his ideas are against the new emergence mainstream thought pattern of modern Europe which in turn spread all over the globe