Jurnal Filsafat
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NILAI-NILAI TOLERANSI ISLAM DI NEGARA KEBANGSAAN INDONESIA DALAM PERSPEKTIF AKSIOLOGI
No full textIslamic values are expected to be a barrier to excessive nationalistic. Analysis on Islamic values and tolerance from the point of view of axiology is important, because Islam is not just giving nature a noble and religious attitudes, but also respect for moral rules and actions. Axiological analysis is done by placing the basic Islamic values, moral norms and principles of the nation state in an universal hierarchy values. The purpose of this article is to formulate a reflective relevance of Islamic values and tolerance for the development of the nation state. The basic values of Islamic law according to the Quran is a religious and humanity values particularly noble mind. The law of God is a source of values to humanity values and the state of moral principles. Humanity values especially nobility mind formed the basic of freedom of thought and will. Nobility mind basic to foster unity, cooperation, freedom, democracy, and justice. Islamic teachings of tolerance are very relevant to the Indonesian nation state principle. Islam teaches religious nature and noble attitude, the attitude of respect for moral rules and actions. Tolerant teachings of Islam comes from religious values and universal humanities, so do not know the theory, attitudes, and practices that are based on violence and coercion in the field of divinity, politics, and economics
KONSEP MUHAMMAD HATTA TENTANG IMPLEMENTASI PANCASILA DALAM PERSPEKTIF ETIKA PANCASILA
Get PDFAll nations may have similarities and differences in value systems. The values, which are considered noble by each nation's culture, are generally similar, but the hierarchy of believed values is different. The hierarchy of values is a specific historical product of each nation. Hatta explained that main ideas of Pancasila as the state ideology is formulated in the Preamble of the Constitution (Undang-Undang Dasar 1945). An issue that should be considered is to formulate Pancasila as an ethical norm of Indonesian life. The ethical norm is formed as the basic for building Indonesians dignity in the future. The ethics of Pancasila is an ethical norm as a guidance for the State and people of Indonesia in implementing Pancasila. In implementing Pancasila, the State must provide a guarantee for people of Indonesia in practicing their religious beliefs, obtaining a decent livelihood and their human rights, promoting the establishment of unity in diversity, majoring consultative dialogue and rejecting authoritarianism, and also actualizing the social justice through political and economical justice
EPISTEMOLOGI TEKNOLOGI KERIS
Get PDFMotif dan konteks yang memicu lahir dan berkembangnya teknik pembuatankeris ditentukan oleh suatu keyakinan epistemologis komunitas masyarakat yang hidup pada jamannya. Masing-masing jaman memberi nuansa epistemologis dalam mencari metode yang tepat untuk menghasilkan produk yang unggul dalam mengatasi persoalan yang dihadapi oleh masyarakat yang tersebar di Nusantara. Teknik pembuatan keris berevolusi seiring dengan perkembangan peradaban manusia yang memangkunya sehingga menghasilkan keris yang bervariasi.Epistemologi teknologi pembuatan keris berbeda dengan epistemologi teknologi modern. Teknologi modern berbasiskan ilmu pengetahuan modern dalam mengembangkan kualitas produknya. Sedangkan teknologi pembuatan keris berbasiskan pengetahuan (kewaskitaan), rasa olah seni, dan keahlian mpu yang sifatnya rahasia/individual dalam menghasilkan karya masterpiece
KONSEP MANUSIA MENURUT MOHANDAS KARAMCHAND GANDHI
No full textThe background of this work is to explore the nature of man. So it can be discovered an explanation, especially according to Gandhi’s thought. The material object of this work is Gandhi’s thought and its formal object is the philosophy of man. Gandhi’s thought has an interest in a lot of things about social, politics, economic, cultural, moral and religion. In this point of view is showed about human problem which is a relationship with non-violence, God and truth. The work’s method is historical-factual method. The steps are to decide of work’s theme, to collect, to categorize, and to interpret of data. The result of this work is that Gandhi’s thought builds a relationship between the human with non-violent, God and truth. Love is based on Ahimsa (non-violence). Non violence is stress one thing that the fullness to ignore non-violence. This becomes a basic to find the truth. In other side, finding the nature of truth can help finding the nature of God
MAKNA RELASI TRADISI BUDAYA MASYARAKAT MADURA DALAM PERSPEKTIF ONTOLOGI ANTON BAKKER DAN RELEVANSINYA BAGI PEMBINAAN JATI DIRI ORANG MADURA
No full textEvery Maduranese has relation as core structure in itself with the characteristics of relation meaning being different from the other ones and among other thing actualized in its folks. The objectives of research are firstly, to formulate relation meaning in Madura folks of ontological transcendental structure; secondly, to formulate essence of relation in Madura folks of ontological transcendental norm; thirdly, to formulate relevance meaning of relation in Madura folks as main principle to develop Madura identity. This research was a library research with the Anton Bakker’s ontology as the formal object and Madura folks as the material object, that is to say, carok (homicide), rokat tase’ (fishermen ceremonials), and samman (Islamic recitals). This research came to conclude that relation of Madura folks in ontological transcendental structure signifies based socio-culture. Madura folks centered upon unanimity rule of social life, that is, relationship with each other, nature, and God. Unanimity rule aspect is presented and made one of balancing Madura folks. The relation is the starting and end points of reality in Madura folks, which harmony and disharmony are served as ontological transcendental norm. Relevance of relation in Madura folks as main principle to develop Madura identity constitutes standpoint in internalization and crystallization of Madura identity. The relation as starting point means that the result of development and perpetuation of Madura identity is proceed from relation meaning as main principle. The relation as end point means that development, elaboration, and perpetuation of Madura identity are returned to relation meaning as main principle
ETIKA DRIYARKARA DAN RELEVANSINYA DI ERA POSTMODERN
Get PDFDriyarkara is an Indonesian philosopher who has original way of thinking. This paper aims to explore and analyze his ideas of moral and decency. According to Driyarkara, moral is a human need. Without moral, humanity will be in chaos. Based on Driyarkara's point of view, moral is a consequence of consciousness; therefore, having high moral standard is a human nature. Furthermore, conscience can be a moral standard for determining right or wrong as long as the conscience itself has not been “raped”. When conducting a moral consideration, every human has to use his own reason which is reflected in Driyarkara's Purity of Reason Dialectic. For him, all moral efforts show that human always want to achieve the perfection which is considered as God. The Driyarkara ethics could be classified as the deontological ethics. But it is the deontological ethics which has theological, humanist-naturalist, and axiological dimensions so that it can be defined as teleological as well. If we correlate the Driyarkara ethics and the Postmodern Era where morality has already been blurring, we can place the Driyarkara ethics which is considered teleological and deontological as a solid alternative of morality
PLURALISME AGAMA MENURUT KAREN ARMSTRONG
Get PDFPenelitian ini mengkaji Pemikiran Karen Armstrong tentang Pluralisme Agama. Pluralisme agama adalah salah satu dari sudut pandang dalam filsafat agama. Penelitian ini berusaha menganalisis untuk menemukan landasan filosofis pemikiran pluralisme agama Karen Armstrong. Penelitian ini menggunakan metode studi pustaka. Hasil penelitian ini adalah pluralisme agama dalam filsafat agama merupakan cara pandang atau sikap dalam menghadapi keberagaman agama, dan konsep pluralisme agama Karen Armstrong adalah tipe pluralisme etika global dengan inti ajarannya adalah compassion. Compassion merupakan landasan filosofis pluralisme agama, yakni compassion sebagai common-platform dari agama-agama dunia;compassion sebagai bagian dari kebenaran dan keselamatan yang absolut dan universal; serta compassion sebagai bentuk aplikatif ajaran agama
AKAR BANALITAS INTELEKTUAL (SUATU KAJIAN FILSAFAT ILMU)
Get PDFThis research starts from the problems of education in Indonesia in which Heru Nugroho call them “intellectual banality”. The intellectual banality is a situation which is characterized by unconscious superficiality of thought, and degradation of intellectual and academic quality. Basic idea of this research is to look for roots of the intellectual banality at the level of philosophy of science because educational practices presuppose a perspective to science. Roots of the intellectual banality in this research are: first, there is a priority of quantitative perspective to measure intellectual quality. Prioritization of the quantitative perspective can be viewed as a romanticism of induction method triumph;.second, ignorance the aim of science which is create the humanitarian welfare in general, not only one or a small group of person
PENGANTAR
No full textLebih dari dua ribu tahun yang lalu, Aristoteles mengatakan bahwa manusia adalah animale rational