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SPIRITUAL HOMO DEUS: MULYADHI KARTANEGARA INDIGENOUS ISLAMIC ENVIRONMENTALISM THOUGHT
Full text linkThis study seeks to explore Mulyadhi Kartanegara's idea of Indigenous Islamic Environmentalism. It is called indigenous because, in Mulyadhi's perspective, there is a problem with uprooting Muslims from their intellectual tradition (indigenous knowledge). For Mulyadhi, this disconnection provides an opportunity for the inclusion of a materialistic western conception of cosmology and influences the perspective of Muslims in general. Because of this trend, the behavior of Muslims towards nature is not much different from modern humans in general, who view nature as an object that can be exploited without limits. To fight the tendency of this dominating relationship, Mulyadhi attempted to formulate alternative ecological ideas based on inspiration from the indigenous Islamic intellectual tradition that developed in the medieval Islamic world: the views of the Ikhwan Al-Shafa/ brethren of purity (peripatetic tradition) and Rumi (gnosis tradition).
The ecological ideas developed by Mulyadhi centered on the theistic evolutionary concept of the universe. For Mulyadhi, this universe is a living entity and has a strong sense of love for God. The reason is, the love that nature has is divine, seeking perfection. At the same time, God is a perfect being itself. In this context, the universe with its love carries out a transformative motion to get closer to God. One of the fruits of this transformative movement is humans, who the Ikhwan position as a microcosm. The reason is that the nature of the universe is wholly contained in humans (minerals, vegetable souls, animal souls, and rational souls). However, Rumi states that man is a macrocosm because he is the vital goal of the transformation process, like fruit (man) produced from the tree of life (nature). So, for Mulyadhi, humans are the essential evolutionary stage of the universe, like the mouth to the body. At the peak of creation, humans are expected to be the liaison between God and the universe. With the help of a human, the universe can feel the blessings of this divine connection. As an inseparable part of nature, humans also become a kind of mirror that will reflect the natural reality outside of themselves. If the inner state of a human being experiences darkness, it will also impact the destruction of nature or vice versa. So, this ecological idea demands the transformation of the human soul as a prerequisite for overcoming environmental problems. The change in question is the continuity of human spiritual Evolution (trans cosmic voyage), which will give birth to a new person termed Insan Kamil (the perfect man), namely humans who can "manifest" the attributes of God in everyday life. Using Harari term, Insan Kamil (the perfect man) is a "Spiritual" Homo Deus.
ABSTRAK: Penelitian ini berupaya menggali gagasan Mulyadhi Kartanegara tentang Environmentalisme Islam yang bersifat indigeneous. Disebut indigeneous karena dalam pandangan Mulyadhi ada persoalan mencabut umat Islam dari tradisi intelektualnya (indigenous knowledge). Bagi Mulyadhi, keterputusan ini memberikan peluang masuknya konsepsi kosmologi barat yang materialistis dimana mempengaruhi cara pandang umat Islam secara umum. Karena kecenderungan tersebut, perilaku umat Islam terhadap alam tidak jauh berbeda dengan manusia modern pada umumnya yang memandang alam sebagai objek yang dapat dieksploitasi tanpa batas. Untuk melawan kecenderungan hubungan yang mendominasi tersebut, Mulyadhi berupaya merumuskan gagasan-gagasan ekologi alternatif berdasarkan inspirasi tradisi intelektual Islam indigeneous yang berkembang di dunia Islam pada abad pertengahan yakni pandangan Ikhwan Al-Shafa (tradisi peripatetik) dan Rumi (tradisi gnosis).
Ide ekologi yang dikembangkan Mulyadhi berpusat pada konsep evolusi teistik tentang alam semesta. Bagi Mulyadhi, alam semesta ini merupakan satu kesatuan yang hidup dan memiliki rasa cinta yang kuat terhadap Tuhan. Menurutnya, cinta yang dimiliki alam bersifat ilahi yakni mencari kesempurnaan. Pada saat yang sama, Tuhan diposisikan sebagai Dzat yang Maha Sempurna. Dalam konteks ini, alam semesta dengan kecintaannya melakukan gerak evolusi untuk mendekatkan diri kepada Tuhan. Salah satu buah dari gerakan transformatif ini adalah kemunculan manusia yang diposisikan Ikhwan sebagai mikrokosmos. Alasannya karena hakikat alam semesta seluruhnya terkandung dalam diri manusia (mineral, jiwa nabati, jiwa hewani, dan jiwa rasional). Berbeda dengan Ikhwan, Rumi menyatakan bahwa manusia adalah makrokosmos karena ia adalah tujuan akhir dari proses evolusi, kayaknya buah (manusia) yang dihasilkan melalui pohon kehidupan (alam). Jadi, bagi Mulyadhi, manusia adalah tahap evolusi paling esensial dari alam semesta, ibaratnya perjalanan dari mulut menuju tubuh. Sebagai puncak dari proses evolusi/penciptaan, manusia diharapkan menjadi penghubung antara Tuhan dan alam semesta. Dengan bantuan manusia-lah, alam semesta dapat merasakan berkah Ilahi. Sebagai bagian yang tidak terpisahkan dari alam, manusia menjadi semacam cermin yang mencerminkan realitas alam di luar dirinya. Maka, jika keadaan batin manusia mengalami kegelapan secara otomatis akan berdampak pula pada rusaknya alam, begitupun sebaliknya. Jadi, gagasan ekologi indigeneous ini menuntut transformasi jiwa manusia sebagai prasyarat untuk mengatasi permasalahan lingkungan. Perubahan yang dimaksud adalah urgensi melanjutkan Evolusi pada tataran spiritual manusia (transcosmic voyage) yang akan melahirkan manusia baru yang diistilahkan dengan julukan Insan Kamil (manusia sempurna), yaitu manusia yang dapat “mewujudkan” sifat-sifat Tuhan dalam kehidupan sehari-hari. Jika meminjam istilah Harari, Insan Kamil (manusia sempurna) dapat dikatakan adaalah manifestasi dari Homo Deus yang bercorak spiritual.Penelitian ini berupaya menggali gagasan Mulyadhi Kartanegara tentang Environmentalisme Islam yang bersifat indigeneous. Disebut indigeneous karena dalam pandangan Mulyadhi ada persoalan mencabut umat Islam dari tradisi intelektualnya (indigenous knowledge). Bagi Mulyadhi, keterputusan ini memberikan peluang masuknya konsepsi kosmologi barat yang materialistis dimana mempengaruhi cara pandang umat Islam secara umum. Karena kecenderungan tersebut, perilaku umat Islam terhadap alam tidak jauh berbeda dengan manusia modern pada umumnya yang memandang alam sebagai objek yang dapat dieksploitasi tanpa batas. Untuk melawan kecenderungan hubungan yang mendominasi tersebut, Mulyadhi berupaya merumuskan gagasan-gagasan ekologi alternatif berdasarkan inspirasi tradisi intelektual Islam indigeneous yang berkembang di dunia Islam pada abad pertengahan yakni pandangan Ikhwan Al-Shafa (tradisi peripatetik) dan Rumi (tradisi gnosis).
Ide ekologi yang dikembangkan Mulyadhi berpusat pada konsep evolusi teistik tentang alam semesta. Bagi Mulyadhi, alam semesta ini merupakan satu kesatuan yang hidup dan memiliki rasa cinta yang kuat terhadap Tuhan. Menurutnya, cinta yang dimiliki alam bersifat ilahi yakni mencari kesempurnaan. Pada saat yang sama, Tuhan diposisikan sebagai Dzat yang Maha Sempurna. Dalam konteks ini, alam semesta dengan kecintaannya melakukan gerak evolusi untuk mendekatkan diri kepada Tuhan. Salah satu buah dari gerakan transformatif ini adalah kemunculan manusia yang diposisikan Ikhwan sebagai mikrokosmos. Alasannya karena hakikat alam semesta seluruhnya terkandung dalam diri manusia (mineral, jiwa nabati, jiwa hewani, dan jiwa rasional). Berbeda dengan Ikhwan, Rumi menyatakan bahwa manusia adalah makrokosmos karena ia adalah tujuan akhir dari proses evolusi, kayaknya buah (manusia) yang dihasilkan melalui pohon kehidupan (alam). Jadi, bagi Mulyadhi, manusia adalah tahap evolusi paling esensial dari alam semesta, ibaratnya perjalanan dari mulut menuju tubuh. Sebagai puncak dari proses evolusi/penciptaan, manusia diharapkan menjadi penghubung antara Tuhan dan alam semesta. Dengan bantuan manusia-lah, alam semesta dapat merasakan berkah Ilahi. Sebagai bagian yang tidak terpisahkan dari alam, manusia menjadi semacam cermin yang mencerminkan realitas alam di luar dirinya. Maka, jika keadaan batin manusia mengalami kegelapan secara otomatis akan berdampak pula pada rusaknya alam, begitupun sebaliknya. Jadi, gagasan ekologi indigeneous ini menuntut transformasi jiwa manusia sebagai prasyarat untuk mengatasi permasalahan lingkungan. Perubahan yang dimaksud adalah urgensi melanjutkan Evolusi pada tataran spiritual manusia (transcosmic voyage) yang akan melahirkan manusia baru yang diistilahkan dengan julukan Insan Kamil (manusia sempurna), yaitu manusia yang dapat “mewujudkan” sifat-sifat Tuhan dalam kehidupan sehari-hari. Jika meminjam istilah Harari, Insan Kamil (manusia sempurna) dapat dikatakan adaalah manifestasi dari Homo Deus yang bercorak spiritual
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Dispelling the Myths Behind First-author Citation Counts
Full text linkWe conducted a full-scale evaluative citation analysis study of scholars in the XML research field to explore just how different from each other author rankings resulting from different citation counting methods actually are, and to demonstrate the capability of emerging data and tools on the Web in supporting more realistic citation counting methods. Our results contest some common arguments for the continued
use of first-author citation counts in the evaluation of scholars, such as high correlations between author rankings by first-author citation counts and other citation
counting methods, and high costs of using more realistic citation counting methods that are not well-supported by the ISI databases. It is argued that increasingly available digital full text research papers make it possible for citation analysis studies to go beyond what the ISI databases have directly supported and to employ more
sophisticated methods
Participant responses – Decolonial Research Methods webinar series
Full text linkThis video features participant responses to the NCRM webinar series Decolonial Research Methods: Resisting Coloniality in Academic Knowledge Production.
The seven speakers in this video are: Musharrat J. Ahmed-Landeryou, of London South Bank University (UK), Jorge Vega, of Humboldt-Universität zu Berlin (Germany-Mexico), Luqman Muraina, of the University of Cape Town (South Africa), Nuruddin Al Akbar, from Universitas Gadjah Mada (Indonesia), Nirupama Sarathy, an independent facilitator and researcher (India), Dr Randy T. Nobleza, of Marinduque State College (Philippines) and Carl W. Jones, of the Royal College of Art and University of Westminster (UK).
The series comprised six webinars, which took place between October and December 2021
koamabayili/VECTRON-author-checklist: VECTRON author checklist
No full textWe have done our best to complete the author checklist relating to the use of animals in the hut study. Note that the objective for the hut study was to evaluate the IRS treatment applications for residual efficacy against Anopheles mosquitoes, including the local An. coluzzii mosquito population. Cows were only used to attract mosquitoes into the huts and no tests were carried out directly on the cows. The author checklist is intended for use with studies where experiments are carried out on animals, which is why we have had such difficulty in completing this for the hut study, as many of the questions do not relate to how the cows were used
Author-wise bibliometric analysis based on entropy.
No full textAuthor-wise bibliometric analysis based on entropy.</p
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