scholarly journals PEMBACAAN HIZB GHAZÂLÎ DI PONDOK PESANTREN LUQMANIYYAH YOGYAKARTA PERSPEKTIF TEORI SOSIOLOGI PENGETAHUAN KARL MANNHEIM

2020 ◽  
Vol 3 (1) ◽  
pp. 25
Author(s):  
Oki Dwi Rahmanto
Keyword(s):  
Social Action ◽  
Sociology Of Knowledge ◽  
Cultural Practice ◽  
Karl Mannheim ◽  
Objective Meaning

Reading the Qur’an is a form of worship to God which is rewarded for its readers. But in practice, Muslims have another purpose. This research is backed by the meaning by the student in Pesantren of the verses of Qur’an (hizb ghazâlî) that serve as amulets that can grant any wish. As for practice, students are obliged to do the ascetic before doing the hizb reading with fasting for seven consecutive days and read seven times in a day during fasting. The practice of reading (hizb ghazâlî) that exists up to now is not separated from the obligation of students in reading it. Also, the students made this reading as a form of obedience and hoped for the blessing. Using the theory sociology of knowledge by Karl Mannheim’s, this research is expected to reveal the meaning of the students in hizb ghazâlî readings. Karl Mannheim distinguishes between three different meanings in social action, i.e. objective, expressive and documentary meaning. The result of this research is the objective meaning hizb ghazâlî is a form of ijâzah from Na’im. The meaning of expressive is acceptable to serve the wish. The meaning of the documentary, hizb readings can be a thorough cultural practice.

scholarly journals KAJIAN LIVING AL-HADITS ATAS TRADISI SHALAT BERJAMA’AH MAHGRIB-ISYA` DI RUMAH DUKA 7 HARI DI DUSUN NUGUK, MELAWI, KALIMANTAN BARAT

Al-Hikmah ◽  
2018 ◽  
Vol 12 (1) ◽  
Author(s):  
Wendi Parwanto
Keyword(s):  
Sociology Of Knowledge ◽  
The Body ◽  
Karl Mannheim ◽  
Expressive Meaning ◽  
Objective Meaning

The analysis used in this study is Karl Mannheim's sociology of knowledge, especially on three aspects of meaning: Objective meaning, expressive meaning and documentary meaning. The results of this study are: 1) Objective Meanings, all people believe that the traditions they do are inherited from their predecessors; 2) Meaning of Expression, they believe in fadhilah by reciting yasin and tahlil can help the body in the grave; and, 3) Documentary Meanings, they do not realize the meaning implied or hidden in the tradition, so that the actor or actor does not realize that what he is doing is an expression that shows the culture as a whole. (Analisis yang digunakan dalam penelitian ini adalah teori sosiologi pengetahuan Karl Mannheim, terutama pada tiga aspek makna: Makna objektif, makna ekspresif dan makna dokumenter. Hasil dari penelitian ini adalah: 1) Makna Objektif, semua masyarakat meyakini bahwa tradisi yang mereka lakukan adalah ‎warisan dari pada pendahulu mereka; 2) Makna Ekspresi, mereka meyakini ‎fadhilah dengan dibacakan yasin dan tahlil dapat menolong mayat di alam kubur; ‎dan, 3) Makna Dokumenter, mereka tidak menyadari makna yang tersirat atau ‎tersebunyi di dalam tradisi tersebut, sehingga aktor atau pelaku tindakan tidak ‎menyadari bahwa apa yang dilakukannya itu merupakan suatu ekspresi yang ‎menunjukan kepada kebudayaan secara keseluruhan).‎

Anti-Foundational Knowledge Management

2011 ◽  
pp. 3143-3152
Author(s):  
Tom Butler
Keyword(s):  
Knowledge Management ◽  
Social Action ◽  
Sociology Of Knowledge ◽  
Social Phenomena ◽  
Short Article ◽  
Socially Constructed ◽  
Individual Knowledge ◽  
Social Scientific ◽  
The Individual ◽  
Role Of It

Under the influence of Enlightenment epistemological thought, the social sciences have exhibited a distinct tendency to prefer deterministic1 explanations of social phenomena. In the sociology of knowledge, for example, “foundational” researchers seek to arrive at objective knowledge of social phenomena through the application of “social scientific methodolog[ies] based on the eternal truths of human nature, purged of historical and cultural prejudices” and which also ignore the subjective intrusions of social actors (Hekman, 1986, p. 5). This article argues that “foundationalist” perspectives heavily influence theory and praxis in knowledge management. “Foundationalist” thinking is particularly evident in the posited role of IT in creating, capturing, and diffusing knowledge in social and organisational contexts. In order to address what many would consider to be a deficiency in such thinking, a constructivist “antifoundationalist” perspective is presented that considers socially constructed knowledge as being simultaneously “situated” and “distributed” and which recognizes its role in shaping social action within “communities-of-practice.” In ontological terms, the constructivist “antifoundational” paradigm posits that realities are constructed from multiple, intangible mental constructions that are socially and experientially based, local and specific in nature, and which are dependent on their form and content on the individual persons or groups holding the constructions (see Guba & Lincoln, 1994; Bruner, 1990). One of the central assumptions of this paradigm is that there exist multiple realities with differences among them that cannot be resolved through rational processes or increased data. Insights drawn from this short article are addressed to academics and practitioners in order to illustrate the considerable difficulties inherent in representing individual knowledge and of the viability of isolating, capturing, and managing knowledge in organisational contexts with or without the use of IT.

Karl Mannheim and the Contemporary Sociology of Knowledge.

Social Forces ◽  
1991 ◽  
Vol 69 (3) ◽  
pp. 956
Author(s):  
William R. Garrett ◽  
Brian Longhurst
Keyword(s):  
Sociology Of Knowledge ◽  
Karl Mannheim ◽  
Contemporary Sociology

scholarly journals SALAT DUHA SEBAGAI BUDAYA POPULER DALAM PEMAKNAAN ANGGOTA MAJELIS DHUHA BANTUL

RELIGIA ◽  
2018 ◽  
pp. 160 ◽  
Author(s):  
Nurul Afifah
Keyword(s):  
Mental Health ◽  
Sociology Of Knowledge ◽  
Field Research ◽  
Physical And Mental Health ◽  
Major Question ◽  
Expressive Meaning ◽  
Knowledge Theory ◽  
Objective Meaning ◽  
Unique Style ◽  
Descriptive Qualitative

Majelis Duha Bantul is a community that consistly performs Duha prayer in specific and unique style; by performing it collectively, in certainly days, etc. The major question in this research is how they interpretate the duha prayer that they commit? This research is field research with the descriptive, qualitative and analitic genre by applying etnographical approach and the sociology of knowledge theory, and applying the interview and observation as the method. This result of this research reveal three meaning of the duha ritual in the perspective of majelis duha Bantul: (1) objective meaning that is the meaning of the Duha Prayer which majelis duha Bantul understood from the hadis that suggesting the duha prayer. (2) expressive meaning which personally diverse, several person interpretate duha prayer as the effort to attain the physical and mental health, some men religiously interpretate that duha prayer is one of many ways to reach the wordliness success and the hereafter happiness, etc. (3) documenter meaning that show the duha prayer as the ritual based on the hadis advice but in very fact this ritual is disputed still by some scholars; by commiting the duha prayer it means they indentified them self as the community that  appraise the duha prayer collectively is the sunah ritual. And finally this duha ritual subconsciously become the living hadis ritual it self.Keyword: Duha Prayer, majelis Dhuha Bantul, living hadith, sosiology of knowledge AbstrakMajelis Dhuha Bantul merupakan sebuah komunitas yang secara konsisten melaksanakan salat Duha dengan model yang khas dan unik; dilakukan bersama, di hari ternentu dan sebagainya. Pertanyaannya kemudian, bagaimana pemaknaan salat Duha yang dilakukan oleh komunitas tersebut? Penelitian ini merupakan penelitian lapangan yang bersifat diskriptif, kualitatif dan analitik dengan pendekatan etnografi dan menggunakan teori sosiology of knowledge, dengan metode wawancara, observasi, interview dan sebagainya. Hasil dari penelitian menunjukkan bahwa pemaknaan tentang salat Duha yang diambil berdasarkan informasi dari komunitas tersebut dapat dikategorikan menjadi tiga macam: (1) makna objektif yakni salat Duha yang dilaksanakan oleh Majelis ini berangkat dari pemahaman mereka terhadap teks-teks normatif yakni hadis-hadis wasiat tentang salat Duha. (2) Makna ekpresif (personal) cukup beragam; ada yang memaknai sebagai upaya mendapat kesehatan fisik maupun psikis, meningkatkan sikap religius pelaku, mendapatkan kesuksesan dunia-akhirat dan sebagainya. (3) Makna dokumenter; pada dasarnya praktik tersebut berdasarkan teks-teks hadis yang pada kenyataannya masih diperselisihkan oleh para ulama; dengan memeraktikkan salat Duha, berarti mereka mengidentifikasikan diri dengan kelompok yang menilainya sebagai ritual sunah. Pada gilirannya, tanpa mereka sadari praktik ini pun menjadi salah satu bentuk living hadis.Kata kunci: salat Duha, majelis Dhuha Bantul, living hadis, sosiology knowledge.

Anti-Foundational Knowledge Management

2011 ◽  
pp. 1-11 ◽  
Author(s):  
Tom Butler
Keyword(s):  
Knowledge Management ◽  
Social Action ◽  
Sociology Of Knowledge ◽  
Social Phenomena ◽  
Short Article ◽  
Socially Constructed ◽  
Individual Knowledge ◽  
Social Scientific ◽  
The Individual ◽  
Role Of It

Under the influence of Enlightenment epistemological thought, the social sciences have exhibited a distinct tendency to prefer deterministic1 explanations of social phenomena. In the sociology of knowledge, for example, “foundational” researchers seek to arrive at objective knowledge of social phenomena through the application of “social scientific methodolog[ies] based on the eternal truths of human nature, purged of historical and cultural prejudices” and which also ignore the subjective intrusions of social actors (Hekman, 1986, p. 5). This article argues that “foundationalist” perspectives heavily influence theory and praxis in knowledge management. “Foundationalist” thinking is particularly evident in the posited role of IT in creating, capturing, and diffusing knowledge in social and organisational contexts. In order to address what many would consider to be a deficiency in such thinking, a constructivist “antifoundationalist” perspective is presented that considers socially constructed knowledge as being simultaneously “situated” and “distributed” and which recognizes its role in shaping social action within “communities-of-practice.” In ontological terms, the constructivist “antifoundational” paradigm posits that realities are constructed from multiple, intangible mental constructions that are socially and experientially based, local and specific in nature, and which are dependent on their form and content on the individual persons or groups holding the constructions (see Guba & Lincoln, 1994; Bruner, 1990). One of the central assumptions of this paradigm is that there exist multiple realities with differences among them that cannot be resolved through rational processes or increased data. Insights drawn from this short article are addressed to academics and practitioners in order to illustrate the considerable difficulties inherent in representing individual knowledge and of the viability of isolating, capturing, and managing knowledge in organisational contexts with or without the use of IT.

Mannheim, Karl (1893–1947)

2018 ◽  
Author(s):  
Brian Longhurst
Keyword(s):  
Cultural Change ◽  
Sociology Of Knowledge ◽  
Sociology Of Education ◽  
Social Planning ◽  
Karl Mannheim ◽  
Knowledge Based ◽  
Original Approach ◽  
Forms Of Knowledge

The sociologist Karl Mannheim moved from an initial concern with philosophical issues concerning cultural change, via the development of an original approach to the sociology of knowledge, to a concern with social planning and the sociology of education. He is most enduringly known for his sociology of knowledge, and in particular for his book Ideology and Utopia (1936). Mannheim’s sociology of knowledge is concerned with an analysis of how groups develop specific forms of knowledge based on more general styles of thought during processes of competition over power. He distinguishes ideological forms of thought, which seek to defend the existing order, from utopian forms that attack it.

Sign in / Sign up

Export Citation Format

Share Document