scholarly journals Enigma Kejahatan dalam Sekam Filsafat Ketuhanan

Intizar ◽  
2016 ◽  
Vol 22 (1) ◽  
pp. 23
Author(s):  
Andri Fransiskus Gultom
Keyword(s):  
Human Life ◽  
Fundamental Question ◽  
Existence Of God ◽  
History Of ◽  
The Relationship ◽  
Philosophical Questions

Artikel ini membahas tentang problematika kejahatan dalam kaitannya dengan keberadaan Tuhan. Kejahatan yang kerap dihadapi manusia dalam hidup menjadi persoalan yang coba diruntut berdasar perspektif filsafat ketuhanan. Dalam artikel ini, adanya kejahatan yang terdapat di dalam sepanjang sejarah kehidupan manusia, menghadirkan pertanyaan mendasar tentang keberadaan Tuhan. Tuhan yang diyakini sebagai Yang Maha Baik dihadapkan dengan realita kejahatan dalam kontestasi ide filosofis. Terdapat empat tema pembahasan yang berawal dari pertanyaan-pertanyaan filosofis perihal relasi kejahatan dengan ketuhanan, yaitu: apa itu teodise? Apa itu kejahatan? Beranjak dari pertanyaan tersebut, penulis mendapati bahwa kejahatan merupakan suatu kenyataan yang disebut dengan enigma.  Kenyataan enigmatik yang dihadapi manusia dalam kehidupan tersebut memposisikan manusia sebagai subjek yang rentan (vulnerable subject) tatkala berhadapan dengan kejahatan. This article discusses about the problematics of crime in relation to the existence of God. Crimes that are often faced by humans in life have been problems that try tracing based on existence of god perspective. In this article, the crimes contained in the history of human life, presents a fundamental question about the existence of God. God is believed to be the Most Good confronted with the reality of crime in the contestation of philosophical ideas. There are four discussion themes which start from the philosophical questions regarding the relationship with Divinity crime, namely: what is it theodicy? What is crime? Moving on from these questions, the authors found that the crime is a reality called the Enigma. The fact of the Enigmatic faced by humans in the life has been positioned that humans as a vulnerable subject whenthey are dealing with crime.

INTER AKSI AGAMA DAN BUDAYA

EMPIRISMA ◽  
2018 ◽  
Vol 27 (1) ◽  
Author(s):  
Mohammad Arif Dan Yuli Darwati
Keyword(s):  
Human Life ◽  
Belief System ◽  
Cultural Interaction ◽  
Cultural Economic ◽  
Modern Period ◽  
Or Groups ◽  
Close Relationship ◽  
History Of ◽  
The Relationship ◽  
Determining Factor

This paper will try to explain the relationship between religion and culture. These two topics are the most important items that are inseparable in the history of human civilization from the classical to the modern period. Religion is ahuman belief system that is related to God. If the rule comes from God, then it cannot be said to be a culture, because it is not human creation, but God’s creation that is absolute. Religion is interpreted as part of the life (culture) ofindividuals or groups, each of which has the authority to understand religion and apply it. With the characteristics as indicated by Fazlur Rahman, wherever religion is located, it is hoped that it can provide guidance on values or moralsfor all activities of human life, whether social, cultural, economic or political. Not infrequently also religion becomes a determining factor in the adhesive process of social cultural interaction of the community as well as unifying thenation. Culture and religion are something different but can influence each other so that new cultures or mixing of cultures emerge. The opinion of Endang Saifudin Anshari who said in his writing that religion and culture do notinclude each other, in principle one is not part of the other and each consists of itself. Between them, of course, they are closely related like us, we see in everyday life and human life. As also seen in the close relationship between husband and wife who can give birth to a son but the husband is not part of the wife, and vice versa. Religion and culture are two different things but cannot be separated. The existence of a religion will be greatly influenced and affect thepractice of a religion in question. And conversely, a culture will be greatly influenced by the beliefs of the society in which culture develops. Therefore religion is not only an individual problem but religion is also a social affair whichultimately religious people are not only able to give birth to individual piety but also must be able to give birth to social piety.Key words: Interaction, Religion, Culture,

Is God Really in History?

1979 ◽  
Vol 15 (3) ◽  
pp. 379-390
Author(s):  
Frederick Sontag
Keyword(s):  
Nineteenth Century ◽  
Human Life ◽  
History Of ◽  
The Relationship ◽  
As If ◽  
The Way

For some time it seemed as if Christianity itself required us to say that ‘God is in history’. Of course, even to speak of ‘history’ is to reveal a bias for eighteenth- and nineteenth-century forms of thought. But the justification for talking about the Christian God in this way is the doctrine of the incarnation. The centre of the Christian claim is that Jesus is God's representation in history, although we need not go all the way to a full trinitarian interpretation of the relationship between God and Jesus. Thus, the issue is not so much whether God can appear or has appeared within, or entered into, human life as it is a question of what categories we use to represent this. To what degree is God related to the sphere of human events? Whatever our answer, we need periodically to re-examine the way we speak about God to be sure the forms we use have not become misleading.

The Relationship between Nature and Technology as a Philosophical Problem

2020 ◽  
pp. 301-315
Author(s):  
Hans Blumenberg
Keyword(s):  
Natural Resources ◽  
Natural Science ◽  
Human Life ◽  
Reception History ◽  
Philosophical Problem ◽  
Modern World ◽  
Historical Reality ◽  
Human Power ◽  
History Of ◽  
The Relationship

This chapter reflects on Hans Blumenberg's “The Relationship between Nature and Technology as a Philosophical Problem” (1951), a reception history of technē. Technology has historically constituted itself as applied natural science — as a constructive extension of nature — and this structural continuity would seem to determine the character and methodology of its problems once and for all. The historical reality of human life with technology has failed to confirm this basic assumption, however. Technology, as an objective domain within the modern world, has more and more visibly separated itself from its functional continuity with nature and has entered into new constellations that are sui generis and, indeed, diametrical opposites to natural reality. From the mere use of nature for eking out a living through to the increasing exploitation of nature as a reservoir of energy and natural resources, the development of technical consciousness and the technical will tend toward making a claim for the radical and total transformation of nature as mere materia prima for the exercise of human power.

Food, Mobility, and World History

2012 ◽  
Author(s):  
Donna R. Gabaccia
Keyword(s):  
Human Life ◽  
Human Mobility ◽  
World History ◽  
Food Practices ◽  
Food Knowledge ◽  
Cultural Boundaries ◽  
History Of ◽  
Life On Earth ◽  
Relationship Of ◽  
The Relationship

To determine how scholars have tackled the study of food as part of world histories, this article reviews research connecting the history of food with that of human mobility. It explores how and under what circumstances food practices "spread" or "diffuse" among human societies. It asserts that the study of food is becoming a more central theme in world history due to recent interest in mapping the links among the culturally distinct societies of the six continents over the course of human life on earth. Such histories offer a glimpse into the relationship of the general and particular in culinary culture. World histories indicate that trade, human migrations, and media are the mechanisms that allow particular foods, food practices, food technologies, and food knowledge to travel across space and time, and cultural boundaries to become general.

scholarly journals Human Rights: Moral or Political?

2018 ◽  
Keyword(s):  
Human Rights ◽  
Moral Rights ◽  
Political Debate ◽  
Main Text ◽  
History Of ◽  
Dual Status ◽  
The One ◽  
The Relationship ◽  
Philosophical Questions

This volume explores philosophical questions raised by the dual status of human rights as moral rights, on the one hand, and legally, politically, and historically practised rights, on the other. Its topics include: the relevance of the history of human rights to their philosophical comprehension (Part I); the “Orthodox–Political” debate (II); how to properly understand the relationship between human rights morality and law (III); how to balance the normative character of human rights—their description of an ideal world—with the requirement that they be feasible in the here and now (IV); the role of human rights in a world shaped by politics and power (V); and how to reconcile the individualistic and communitarian aspects of human rights (VI). All chapters are accompanied by critical commentaries. And the volume includes a comprehensive introduction, which provides readers with a concise overview of the arguments in the main text.

scholarly journals Islam and Ecology

1993 ◽  
Vol 10 (2) ◽  
pp. 254-256
Author(s):  
Akhtar Siddiqi
Keyword(s):  
Natural Resources ◽  
Human Life ◽  
Well Being ◽  
Religious Practice ◽  
Environmental Crisis ◽  
Physical Universe ◽  
The World ◽  
History Of ◽  
Scientific System ◽  
The Relationship

Islam and Ecology illuminates the issues of environmental change andhuman survival. The authors present the Islamic view of ecology basedon the Qur'an and the hadith. Each essay contains Qur'anic passages thatsupport the view that natural phenomena are important to humanity, forthey have been created by God. The book is valuable because it is basedon scientific knowledge and Islamic principles. While the book contributesmuch to understanding Islamic teachings on the environment, it doesnot contribute much to our understanding of ecological problems.The book is flexible, and the concepts with which it deals are presentedin a manner designed for quick comprehension. Each essay makesthe reader feel ethically obliged to follow these concepts, as it is madeclear that most of our actions are based on our understanding of the willof God, how we think the world works, and what we believe our role inthe world should be. The book's purpose is not to drown the reader withfacts, but to present and explore a small number of basic and useful concepts.Another aim is to illustrate how one can constantly strive to improveone's life in the light of the Sunnah, how God's dictates can illuminateideas, and how one can organize one's life in a meaningful way.Chapter one deals with Islam and ecology, the planet Earth, air andwater pollution, deforestation, and the relationship between humanity andanimals. It is stated that Islam teaches humanity to use what is needed accordingto the moral and ethical discipline laid down by the Creator.However, after a brief initial engagement, the author does not deal withthe facts of ecology and the merits of Islamic teaching in this area.254 The American Journal of Islamic Social Sciences 102Chapter two is analyzes Islamic ethics and the environment. Theauthor is shott on the environment, as he concentrates mainly on ethicsaccording to the Shari'ah and humanity's love for the components ofnatmc. He then discusses how people can perfect themselves if they followthe commands of God. The chapter is mtricted to ethical values anddeals only briefly with the envitonment. For some teason, the authordeemed it unnecessary to give historical incidents or quotations that showhow Muslims thinkers analyzed nature and how important it was to themto urge the proper use of environmental and natural mumes.The environmental crisis is an outward manifestation of a crisis ofmind and spirit. There could be no greater misconception than to believeit is Concerned only with endangered wildlife, man-made ugliness, andpollution. We recognize that the Earth's moumes and environmentalpmblems, as well as the possible solutions, ate interconnected in complexways that we ate only beginning to understand. With this recognition, andthe knowledge that we must seek God's guidance, it is hoped that peoplewill begin to understand and care a little more about natute.Chapter thtee is concerned with science within Islam. The author distinguishesbetween science within Islam and the scientific system basedon human thought and the belief that the physical universe is the onlyreality. He describes the methods and uses of science and claims that itis essential that science should ptaise the Creator-scientists must pmducea unity between religious practice and scientific education. The resultingprinciples will help humanity treat the environment with love, gratitude,and care, and will show it how to make the best use of the world'stesoutces. Based on this undemtandmg, it becomes an Islamic duty toconsetve and protect the world and its tesoutces. The author does not gointo the history of Muslim science in order to illuminate the methodsused in the natural sciences to interrelate nature and produce its meaning.However, some idea of the scope of the cutrent debate on environmentalproblems is given, which provides a new approach to the environment.Chapter four examines natural resources. Although the term "resource"is not defined, it documents the main Islamic principles and preceptsconcerning natural resources. The major focus is on land (dividedinto developed and undeveloped) and water, which fottn the necessaryelements for all human life and activity. Islamic land laws and the roleof animals and plants as natural nsowes are also mentioned. In myopinion, he should have explained that "mutces" does not refer to athing or a substance, but rather to a function that may be performed bya thing or a substance or to an operation in which it may take part to satisfya particular need . It in these areas that Islamic teachings ate morerelevant as a guide to achieving humanity's well-being. The contents ofthe chapter are useful and can be easily adapted to a community's needs ...

scholarly journals The Salvific Dimension of Time in the Christian Liturgy

Verbum Vitae ◽  
2020 ◽  
Vol 38 (1) ◽  
Author(s):  
Daniel Brzeziński
Keyword(s):  
Cultural Anthropology ◽  
Human Life ◽  
Special Property ◽  
The Other ◽  
History Of Religion ◽  
Modern Physics ◽  
History Of ◽  
Theological Understanding ◽  
The Relationship ◽  
The Church

This paper discusses the relationship between time and salvation that exists in the Christian liturgy, in which time possesses two characteristics. One is its sacredness, and the other is a special property that does not exist outside the liturgy but derives directly from its anamnetic dimension: it is a “medium” and an “existential context” of the real salvation delivered and still being delivered by Christ. The author begins with a reflection on time in cultural anthropology and the history of religion, demonstrating unambiguously that, since the earliest of days, disparate cultures and religions have shared the conviction that time is sacred. He then goes on to address the biblical concept of time which has fundamentally contributed to a fuller understanding of the essence and nature of liturgical time as the καιρός of salvation. It is in the liturgy of the Church—the final earthly stage in the history of salvation—that the salvific, effective and real encounter between God’s eternity and human life takes place. The Christian liturgy is an otherworldly act of salvation in worldly space and time, a manifestation of the “fullness of time.” The paper also attempts to offer a preliminary juxtaposition of the theological understanding of liturgical time with the findings of modern physics concerning the understanding and description of time. This may serve to stimulate further, more in-depth biblical and theological (and in particular theologico-liturgical) reflection on the phenomenon of time, and perhaps even a new look at the phenomenon of time on the part of modern physicists.

Political Legitimacy

2019 ◽  
Keyword(s):  
Labor Unions ◽  
International Institutions ◽  
Political Legitimacy ◽  
History Of Political Thought ◽  
Institutional Authority ◽  
Contemporary Politics ◽  
History Of ◽  
The Relationship ◽  
Political Decisions ◽  
Philosophical Questions

In Political Legitimacy, a distinguished interdisciplinary group of scholars in political science, law, and philosophy examine one of the most challenging and important concepts in contemporary politics: legitimacy. The twelve essays in this volume, the latest installment in the NOMOS series, take up fundamental philosophical questions about the appropriate scope and domain of legitimacy and the justified exercise of political power, as well as empirical questions about the structure of citizens’ beliefs about compliance and justice. The essays also speak to urgent concerns for contemporary politics, including whether “animus” should matter for the legitimacy of political decisions and the range of institutions (international institutions, labor unions, and so forth) for which legitimacy is relevant. The volume is in three parts. The first third addresses basic questions of the legitimacy of the state and its regime, drawing on competing traditions in the history of political thought (Kant, Hobbes, and Aristotle). The second takes up the reasons according to which institutional authority may be exercised. The final part turns to the empirical study of legitimacy and compliance, and to the relationship between what the authors describe as moral or normative accounts of legitimacy and sociological or descriptive legitimacy.

Making Theology Moral

1999 ◽  
Vol 52 (3) ◽  
pp. 306-327
Author(s):  
D. Stephen Long
Keyword(s):  
Immanuel Kant ◽  
Christian Faith ◽  
Heinrich Heine ◽  
Existence Of God ◽  
History Of Religion ◽  
The World ◽  
History Of ◽  
Kant's Ethics ◽  
The Relationship ◽  
Modern Era

The relationship between theology and ethics has been largely determined in the modern era by the questions Immanuel Kant posed and the answers he gave. This contains a certain irony because in 1786 at Marburg Kant's philosophy was banned on the assumption that it threatened faith and morals. His demolition of the scholastic arguments for the existence of God were thought to be a threat to Christian faith. Many neo-kantians relished this challenge to theology and moved Kantianism in the very direction the orthodox authorities feared. By 1835 Heinrich Heine wrote an essay for French publication entitled, ‘On the history of religion in Germany'. He argued that Robespierre himself was unworthy of comparison with the revolutionary Kant. Robespierre may have lopped off a few royal heads but ‘Kant has stormed heaven, he has put the whole crew to the sword, the Supreme Lord of the world swims unproven in his own blood’. Perhaps Kant's ethics did not go as far as Heine asserted, but it did result in the marginalization of theology from ethics. Ethics was grounded in freedom alone. Theology could be consistent with ethics, but not determinative for it.

scholarly journals Titik Temu Pemikiran Mahmoud Mohamed Thaha dan Abdullahi Ahmed An-Na'im

2017 ◽  
Vol 18 (1) ◽  
pp. 65
Author(s):  
Tholkhatul Khoir
Keyword(s):  
Public Reason ◽  
Human Life ◽  
Historical Research ◽  
Reform Movement ◽  
Islamic Reform ◽  
The Social ◽  
History Of ◽  
Relationship Of ◽  
The Relationship ◽  
Collective Goals

Abdullahi Ahmed an-Na'im is deeply influenced by the Islamic Reform Movement in Sudan pioneered by Mahmoud Mohamed Taha. Together with other Taha supporters, an-Na'im formed a sociopolitical community that became famous for Tahaism. This article wants to show how the relationship of the two minds is so close and how Islamic legal thought of an-Na'im is partially influenced by Taha. In terms of historical research methodology, it can be said that Taha is a history of idea for an-Na'im. This is because the thought of an-Na'im turns out to be the same as Taha in terms of the importance of the naskh, and differs in worship, mysticism, socialism, and public reason. Moreover, the underlying power of the theorem an-Na'im is not merely an individual, not of individual processes aware of its importance in the flow of thought, but rather of the collective goals of a group that underlie individual thought. Most of his thoughts cannot be properly understood as long as their relation to life or to the social implications of human life are not taken into account.<br />---<br /><br />Abdullahi Ahmed an-Na‘im sangat terpengaruh oleh Gerakan Reformasi Islam di Sudan yang dipelopori oleh Mahmoud Mohamed Taha. Bersama sama dengan para pendukung Taha lainnya, an-Na‘im membentuk sebuah komunitas sosial politik yang kemudian terkenal dengan Tahaisme. Artikel ini ingin menunjukkan betapa hubungan pemikiran keduanya sangat dekat dan betapa pemikiran hukum Islam an-Na‘im sebagiannya dipengaruhi oleh Taha. Dalam istilah metodologi penelitian sejarah, dapat dikatakan bahwa Taha adalah history of idea bagi an-Na‘im. Hal ini karena pemikiran an-Na‘im ternyata sama dengan Taha dalam hal pentingnya naskh, dan berbeda dalam hal ibadah, tasawwuf, sosialisme, dan public reason. Selain itu, kekuatan yang mendasari sikap teoritis an-Na‘im bukan semata merupakan sesuatu yang individual semata, yakni tidak berasal dari proses individu menyadari kepentingannya dalam arus pemikiran, akan tetapi lebih berasal dari tujuan-tujuan kolektif suatu kelompok yang mendasari pemikiran individu. Sebagian besar pemikirannya tidak dapat dimengerti secara tepat selama kaitannya dengan kehidupan atau dengan implikasi sosial kehidupan manusia tidak diperhitungkan.

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