scholarly journals TEOLOGI BENCANA DALAM PERSPEKTIF M. QURAISH SHIHAB

2013 ◽  
Vol 14 (1) ◽  
pp. 37
Author(s):  
Mrs. Khafidhoh
Keyword(s):  
Natural Disaster ◽  
Human Error ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Volcano Eruption ◽  
The Past ◽  
Individual Aspect ◽  
The Will ◽  
Divine Punishment

Human life has always been dealt with various disasters from earthquake,  tsunami to volcano eruption. In the past, as listed in the Qur’an, a lot of stories depicted the vanished people of unbeliever. While the cases of unbeliever referred to the punishment of Alloh, the query is whether the disaster happened to the Believer served as the Divine punishment. Two questions are discussed in this research: (1) How Quraish Shihab interpreted the verses of disaster?, and (2) What is the theology of disaster in Quraish Shihab’s Tafsir al-Misbah? The research shows that natural disaster occurred, in Quraish Shihab’s view, due to the imbalance of environment. Alloh has created harmonious environment, but human being tends to conduct chaos and destruction. Disaster could be concluded into three: (1) disaster that denoted collective destruction, (2) disaster that related to the destruction of meaning, and (3), disaster that dealt with the danger. The cause of disaster could be categorized into three, namely, (1) disaster due to the will of God (2) disaster due to human error (3) disaster due to the wickedness of human. Pertaining to the ethics facing disaster, one couldrefer to istirja’, patience, learning, the obedience to Alloh. The lesson learned from the disaster are among others, (1) individual aspect : (a) increasing the degree of faith, (b) supporting one’s proximity to God, (c) realizing the love of God, (d) situating one’s faith and (e) supporting one’s humility and (2) social one, building solidarity among human beings.

Tradition and Human Life

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Human Life ◽  
Theological Reflection ◽  
Human Beings ◽  
New Members ◽  
The Past ◽  
Peter Berger ◽  
Global View ◽  
Anthony Giddens ◽  
Edward Shils ◽  
Traditional Patterns

Help towards understanding the human and religious functions of tradition comes from such sociologists as Peter Berger, Anthony Giddens, and Edward Shils. Tradition by Shils continues to illuminate how, although human beings modify inherited beliefs and change traditional patterns of behaviour, the new always incorporates something of the past. Shils takes a global view of tradition; it embodies everything individuals inherit when born into the world. It is through tradition that new members of society begin to identify themselves. The bearers of tradition may be not only official but also ‘learned’ and ‘ordinary’. Shils dedicates many further pages to changes in traditions and the forces leading to these changes. What sociologists like Giddens say about globalization also affects theological reflection on tradition. Surprisingly, the very few theologians who have published on tradition have ignored the sociologists.

scholarly journals Eating Human Beings: Varieties of Cannibalism and the Heterogeneity of Human Life

Philosophy ◽  
2016 ◽  
Vol 91 (4) ◽  
pp. 483-501
Author(s):  
Mikel Burley
Keyword(s):  
Present Article ◽  
Human Life ◽  
Important Task ◽  
Human Society ◽  
Human Being ◽  
Human Beings ◽  
Making Sense ◽  
The Face ◽  
Human Flesh ◽  
Ways Of Being

AbstractPhilosophy as well as anthropology is a discipline concerned with what it means to be human, and hence with investigating the multiple ways of making sense of human life. An important task in this process is to remain open to diverse conceptions of human beings, not least conceptions that may on the face of it appear to be morally alien. A case in point are conceptions that are bound up with cannibalism, a practice sometimes assumed to be so morally scandalous that it probably never happens, at least in a culturally sanctioned form. Questioning this assumption, along with Cora Diamond's contention that the very concept of a human being involves a prohibition against consuming human flesh, the present article explores how cannibalism can have an intelligible place in a human society – exemplified by the Wari’ of western Brazil. By coming to see this, we are enabled to enlarge our conception of the heterogeneity of possible ways of being human.

Preserving the world for Christ

2008 ◽  
Vol 61 (1) ◽  
pp. 64-82 ◽  
Author(s):  
Barry Harvey
Keyword(s):  
Human Life ◽  
Human Society ◽  
Conceptual Basis ◽  
Human Beings ◽  
City Of God ◽  
Common Life ◽  
The Past ◽  
The World

AbstractThe practices, habits and convictions that once allowed the inhabitants of Christendom to determine what they could reasonably do and say together to foster a just and equitable common life have slowly been displaced over the past few centuries by new configurations which have sought to maintain an inherited faith in an underlying purpose to human life while disassociating themselves from the God who had been the beginning and end of that faith. In the end, however, these new configurations are incapable of sustained deliberations about the basic conditions of our humanity. Dietrich Bonhoeffer's theology provides important clues into what it takes to make and keep human life human in such a world. The first part of this essay examines Bonhoeffer's conception of the last things, the things before the last, and what binds them together. He argues that the things before the last do not possess a separate, autonomous existence, and that the positing of such a breach has had disastrous effects on human beings and the world they inhabit. The second part looks at Bonhoeffer's account of the divine mandates as the conceptual basis for coping with a world that has taken leave of God. Though this account of the mandates has much to commend it, it is hindered by problematic habits of interpretation that leave it vacillating between incommensurable positions. Bonhoeffer's incomplete insights are thus subsumed within Augustine's understanding of the two orders of human society set forth in City of God.

Pedagogika wobec problematyczności bytu ludzkiego. O konfliktach w życiu człowieka

2019 ◽  
Vol 64 (2 (252)) ◽  
pp. 70-85
Author(s):  
Agnieszka Rumianowska
Keyword(s):  
Human Life ◽  
Psychological Research ◽  
Educational Process ◽  
Human Existence ◽  
Human Being ◽  
Existential Philosophy ◽  
Human Beings ◽  
The World ◽  
Complex Mechanisms

The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.

scholarly journals ISLAM DAN KONSERVASI SUMBER DAYA ALAM

2008 ◽  
Vol 1 (3) ◽  
pp. 58
Author(s):  
Eko Budi Minarno
Keyword(s):  
Natural Resources ◽  
Human Existence ◽  
Future Generations ◽  
Human Being ◽  
Human Beings ◽  
The Past ◽  
Conservation Of Natural Resources ◽  
The Creation

<p class="Bodytext5">Among the various crises, worrying enough is the start of the scarcity of some Natural Resources (SDA), especially from unrecoverable groups such as petroleum, metals and minerals. And by often ignoring the needs of other living beings as well as the needs of future generations. If then comes a crisis with respect to this SDA, which is affected negatively human finally. SDA is needed by humans in the past, present and future. The threat to the existence and sustainability of natural resources is just the same as the threat to human existence and survival. The conservation of natural resources, which is essentially the management of natural resources, is an absolute must and is the main responsibility of human being as the Caliph of this earth. There are three main tasks for human beings related to the conservation of natural resources including al Intifa '(nurture and utilize), al I'tibar (think, be grateful, explore the secrets of nature), and al Islah (preserve and deliberate sustainability for the benefit of people, and the creation of harmony of life nature of Allah's creation.</p><p> </p><p>Di antara berbagai krisis, yang cukup mengkhawatirkan adalah mulai terjadinya kelangkaan beberapa Sumber Daya Alam (SDA) terutama dari kelompok yang tidak terpulihkan seperti minyak bumi, logam, dan min­eral. Dan dengan sering mengabaikan kebutuhan makhluk hidup yang lain maupun kebutuhan generasi yang akan datang. Kalau kemudian muncul krisis sehubungan dengan SDA ini, yang terkena darnpak negatif akhirnya manusia juga. SDA sangat dibutuhkan oleh manusia dimasa lalu, sekarang dan yang akan datang. Ancaman terhadap keberadaan dan kelangsungan SDA sama saja artinya dengan ancaman terhadap keberadaan dan kelangsungan hidup manusia. Konservasi SDA yang berintikan pengelolaan SDA, adalah suatu hal yang mutlak harus dilaksanakan dan menjadi tanggung jawab utama manusia sebagai khalifah di bumi ini. Ada tiga tugas utama bagi manusia berkaitan dengan koservasi SDA meliputi al Intifa’ (memelihara dan mendayagunakan), al I’tibar (memikirkan, mensyukuri, menggali rahasia alam), dan al Islah (memelihara dan sengaja kelestarian untuk kemslahatan umat, serta terciptanya harmoni kehidupan alam ciptaan Allah SWT.</p><p> </p>

scholarly journals Influence of Past on Present: A Naturalistic Study of Ghosts

The Batuk ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 55-66
Author(s):  
Arjun Dev Bhatta
Keyword(s):  
Genetic Transformation ◽  
Human Life ◽  
External Environment ◽  
Point Of View ◽  
Naturalistic Study ◽  
Human Beings ◽  
Philosophy Of Life ◽  
The Past ◽  
Present Life

This article analyzes and evaluates Henrik Ibsen’s most controversial drama “Ghosts” from naturalistic point of view. Naturalism views human life in relation to internal and external environment. It insists on the effect of the past that shapes the present life of human beings. Based on this philosophy of life, this article examines how the life of the leading characters Mrs. Alving and her son Oswald has been influenced. Mrs. Alving’s present values and views on life have a concern with conventional and religious past whereas Oswald’s philosophy of life is guided and governed by his dead father. This article also shows heredity and genetic transformation are biological facts that affect human life. Thus, the object of this article is to explore how human beings are controlled by the inescapable past.

scholarly journals The Joy of Being as Anthropological Practice

2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  
Keyword(s):  
Human Life ◽  
Human Condition ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Human Subjectivity ◽  
The World ◽  
The Subject ◽  
The Absolute ◽  
The Human Condition

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping

scholarly journals PEMBELAJARAN BERBASIS LINGKUNGAN (Realisasi Ekotologi Intergralistik di Perguruan Tinggi)

2017 ◽  
Vol 7 (2) ◽  
pp. 101-123
Author(s):  
Ali Halidin
Keyword(s):  
Human Life ◽  
Human Beings ◽  
Early Start ◽  
Space And Time ◽  
Human Understanding ◽  
Environmental Virtue ◽  
The Will ◽  
Natural Power ◽  
Will Of God

Duality is one reality (God One), in this universe consisting of only two common types, God and not God; The Creator and the Creature. The first type has only one member namely Allah SWT. He alone is the eternal God, the transcendent Creator. There is nothing similar to Him, while the second is the composition of God's created being made up of nature and all its contents, the first impossible, but the second extinction, the extinction of nature and of life. Ideality is a natural power that synergizes with the power of human understanding and belief. Understanding is used to understand the will of God through observation and on the basis of creation, the will of the ruler who must be actualized in space and time, participate in world activities and create desired change. Understanding the application of recognition of knowledge of truth as a principle of knowledge. Tawheed is the recognition that God is, is and is One. The recognition that the truth can be known and man is able to achieve it, through the process of learning (understanding). This study focuses on natural studies and conceptions in interpreting Islamic ecology among students and students in Indonesia, and emphasizes the need to be serious. The concept of Islamic ecology is an insistence on science, to be preserved and developed. Practically its presence along with Islamic doctrine brought by Muhammad Saw. Slowly but surely, all aspects of human life, can not be separated from the process of improvement and refinement. Both with regard to simple things such as the purification of self from impurities (unclean), to matters concerning environmental sanctification, even corpses (dead). This paper describes, there is no problem that is beneficial to human beings, unless all the problems are related even in accordance with the teachings of Islam, but sometimes this issue is not a concern by all mankind, even consider it trivial. Considering Islam only regulates ubudiyah problems ranging from praying, fasting zakat, alms and pilgrimage. This can be seen from the lack of awareness in disposing of waste in its place. Or the lack of awareness of hygiene and consistent in maintaining the environment. The effort of learning by prioritizing the values of environmental virtue is very necessary to be done early, start learning at Kindergarten level, up to college. This form of business is not only limited to habituation, but more than that, in the form of awareness and love that is formed in the minds of every Muslim, because the love of nature, is a form of love to Allah SWT.

“Non potest non peccare”: Karl Barth on original sin and the bondage of the will

2018 ◽  
Vol 60 (2) ◽  
pp. 185-207
Author(s):  
Shao Kai Tseng
Keyword(s):  
Human Nature ◽  
Original Sin ◽  
Karl Barth ◽  
Human Being ◽  
Human Beings ◽  
Church Dogmatics ◽  
Historical Condition ◽  
History Of ◽  
The Will

Summary This article offers an exposition of Karl Barth’s actualistic reorientation of the Augustinian notions of original sin and the bondage of the will in § 60 and § 65 of Church Dogmatics IV/1–2. Barth redefines human nature as a total determination of the human being (Sein/Dasein) “from above” by the covenantal history of reconciliation. Human nature as such remains totally intact in the historical state of sin. The human being, however, is also determined “from below” by the Adamic world-history of total corruption. With this dialectical construal of sin and human nature, Barth redefines original sin as the radically sinful activities and decisions that determine the confinement of human beings to the historical condition of fallenness. Barth also challenges the famous Augustinian account of the bondage of the will to which original sin gives rise, and uses the present active indicative to express his actualistic reorientation of the Augustinian notion of the bondage: “non potest non peccare”.

scholarly journals Time for Solidarity: Liturgical Time in Disaster Capitalism

Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 332
Author(s):  
Mark Roosien
Keyword(s):  
Human Life ◽  
Natural World ◽  
Collective Modes ◽  
Human Beings ◽  
Social Fragmentation ◽  
Environmental Destruction ◽  
The Past ◽  
Experience Of Time ◽  
Disaster Capitalism ◽  
Sabbath Keeping

This article identifies the upheaval of many people’s experience of time during the COVID-19 pandemic as part of a larger phenomenon of the 24/7 temporality that can be seen to contribute to the environmental destruction and social fragmentation typical of disaster capitalism. It then proposes liturgical temporality as an alternative to 24/7 temporality, framing it as a fitting context for the cultivation of solidarity between human beings and between human beings and the natural world. It argues that modern Jewish and Christian theologies of Sabbath-keeping as a mode of liturgical and ethical praxis have articulated a liberative vision for shared liturgical temporality but have not paid sufficient attention to concrete, collective modes of liturgical time keeping that could contend with the all-encompassing reality of 24/7 life. It concludes by discussing three ways that a more robust spirituality and praxis of liturgical time could support the cultivation of solidarity: a sense of the present that is mindful of the past and future, the invitation of practitioners into a shared story, and meaningful repetition toward the appropriation of a vision of redemption and liberation for human and non-human life.

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