scholarly journals Konsep Umat Dalam Al-Quran : Menggali Nilai-Nilai Apriori Dan Aposteriori Sosial

2015 ◽  
Vol 1 (1) ◽  
pp. 71
Author(s):  
Ammar Fauzi
Keyword(s):  
Common Sense ◽  
Religious Belief ◽  
A Priori ◽  
A Posteriori ◽  
Lexical Meaning ◽  
Muslim People ◽  
The One ◽  
Islamic Faith ◽  
Bahasa Indonesia

<p><strong>Abstrak</strong></p><p>Although umat (<em>ummah</em>) has been standarized in the Indonesian vocabulary and will be easily found in the Qur’an, it seems that this term has not been commonly and uniquely emerging in the sociology and politics literatures in Bahasa Indonesia. As far as common sense and lexical meaning, the term of umat ordinarily connotes a kind of religious belief. However, how the concept of umat should be described in the view of the Quran? This paper examines that the islamic faith and thought could be an element that capture the diversity and differences of Muslim people into a core, i.e. the one umat (community) in its typical and complete sense encompassing a priori and a posteriori values.</p><p><strong><em>Keywords: </em></strong><em>umat, leader, individu, social, fitrah, self-knowing, a priori, a posteriori<strong> </strong></em></p><p> </p><p><strong>Abstrak</strong></p><p>Meskipun umat (<em>ummah</em>) telah terbakukan dalam Bahasa Indonesia dan akan dengan mudah dite-mukan dalam Al-Quran, tampaknya istilah ini belum secara umum dan unik muncul dalam literatur sosiologi dan politik Bahasa Indonesia. Sejauh pengertian umum dan makna leksikal, istilah umat biasanya berkonotasi dengan semacam keyakinan agama. Namun, bagaimana konsep umat itu sendiri dapat dijelaskan dalam pandangan Al-Quran? Makalah ini akan menimbang bagaimana keimanan dan pemikiran Islam bisa menjadi elemen yang merangkul keragaman dan perbedaan orang Muslim ke dalam satu inti, yaitu umat yang satu dalam artinya yang khas dan lengkap hingga meliputi nilai-nilai apriori dan aposteriori.</p><p><strong><em>Kata</em></strong><strong><em>-kata</em></strong><strong><em> </em></strong><strong><em>k</em></strong><strong><em>unci:</em></strong> <em>umat, pemimpin, individu, sosial, fitrah, mengenal-diri, apriori, aposteriori</em><strong><em></em></strong></p>

scholarly journals Konsep Umat Dalam Al-Quran : Menggali Nilai-Nilai Apriori Dan Aposteriori Sosial

2015 ◽  
Vol 1 (1) ◽  
pp. 71
Author(s):  
Ammar Fauzi
Keyword(s):  
Common Sense ◽  
Religious Belief ◽  
A Priori ◽  
A Posteriori ◽  
Lexical Meaning ◽  
Muslim People ◽  
The One ◽  
Islamic Faith ◽  
Bahasa Indonesia

<p><strong>Abstrak</strong></p><p>Although umat (<em>ummah</em>) has been standarized in the Indonesian vocabulary and will be easily found in the Qur’an, it seems that this term has not been commonly and uniquely emerging in the sociology and politics literatures in Bahasa Indonesia. As far as common sense and lexical meaning, the term of umat ordinarily connotes a kind of religious belief. However, how the concept of umat should be described in the view of the Quran? This paper examines that the islamic faith and thought could be an element that capture the diversity and differences of Muslim people into a core, i.e. the one umat (community) in its typical and complete sense encompassing a priori and a posteriori values.</p><p><strong><em>Keywords: </em></strong><em>umat, leader, individu, social, fitrah, self-knowing, a priori, a posteriori<strong> </strong></em></p><p> </p><p><strong>Abstrak</strong></p><p>Meskipun umat (<em>ummah</em>) telah terbakukan dalam Bahasa Indonesia dan akan dengan mudah dite-mukan dalam Al-Quran, tampaknya istilah ini belum secara umum dan unik muncul dalam literatur sosiologi dan politik Bahasa Indonesia. Sejauh pengertian umum dan makna leksikal, istilah umat biasanya berkonotasi dengan semacam keyakinan agama. Namun, bagaimana konsep umat itu sendiri dapat dijelaskan dalam pandangan Al-Quran? Makalah ini akan menimbang bagaimana keimanan dan pemikiran Islam bisa menjadi elemen yang merangkul keragaman dan perbedaan orang Muslim ke dalam satu inti, yaitu umat yang satu dalam artinya yang khas dan lengkap hingga meliputi nilai-nilai apriori dan aposteriori.</p><p><strong><em>Kata</em></strong><strong><em>-kata</em></strong><strong><em> </em></strong><strong><em>k</em></strong><strong><em>unci:</em></strong> <em>umat, pemimpin, individu, sosial, fitrah, mengenal-diri, apriori, aposteriori</em><strong><em></em></strong></p>

Le concept d'intégration en écologie appliquée

1972 ◽  
Vol 50 (3) ◽  
pp. 533-541 ◽  
Author(s):  
Gilbert Long
Keyword(s):  
Multidisciplinary Approach ◽  
Historical Data ◽  
A Priori ◽  
Point Of View ◽  
Trial And Error ◽  
A Posteriori ◽  
Horizontal Integration ◽  
Australian School ◽  
Wide Range ◽  
The One

The concept of integration has a wide range of meanings. The author first tries to bring out the point of view of specialists in natural resources. Two approaches are described: on the one hand that proceeding from elementary disciplines or from the nature of variables and on the other hand the ecosystematic or global, multidisciplinary approach. In the first one, integration is made a posteriori by trial and error. More important developments are devoted to the second approach; integration is said to be holistic and proceeds from a priori hypotheses (geomorphological postulate of the Australian school or phytoecological postulate of the Centre d'Etudes Phytosociologiques et Ecologiques Louis Emberger de Montpellier) and a posteriori interpretations. The phyto-ecological approach is especially well developed (vertical vs. horizontal integration). Verified integration is that which proceeds from mathematical models, from historical data, or experimentation.Total integration takes into account contributions from "naturalists" as well as from "humanists."

Rejoinder to Oppenheim's “Comment”

1971 ◽  
Vol 65 (4) ◽  
pp. 1117-1118
Author(s):  
Donald VanDeVeer
Keyword(s):  
A Priori ◽  
General Criterion ◽  
A Posteriori ◽  
Cognitive Significance ◽  
The Road ◽  
Noam Chomsky ◽  
Carl Hempel ◽  
The One ◽  
Cognitive Meaning ◽  
Do So

I do not think that Professor Oppenheim and I are any nearer agreement, but perhaps the various forks in the road are clearer. I will try to be as fair, as clear, and to the point as Oppenheim has been. I will consider most, but not all, of his replies and will do so in the order he has followed.Oppenheim concedes that he is relying upon the principle that a sentence is cognitively significant if and only if (briefly) it is logically significant or empirically testable, and he claims that this principle is generally accepted by contemporary philosophers of science. I do not think it is generally accepted; indeed, on the page after the one quoted by Oppenheim, Carl Hempel states that he feels “less confident” that such a criterion can establish “sharp dividing lines” between “those sentences which do have cognitive significance and those which do not.” The proper estimate of the current situation is, I think, that whether a general criterion of “cognitive” meaning can be had, and if so, just what it is—are notoriously unsettled questions. If any estimate is correct, it is that among philosophers of language there is widespread suspicion of the neat distinctions between analytic/synthetic, a priori/a posteriori, cognitively meaningful/meaningless which prevailed prior to and during the 1950's. The work of W. V. O. Quine and Noam Chomsky has only muddied the waters further.

scholarly journals Purism

2020 ◽  
Vol 2 (2) ◽  
pp. 160-178
Author(s):  
Primus
Keyword(s):  
Religious Belief ◽  
Religious Freedom ◽  
Freedom Of Expression ◽  
A Priori ◽  
Religious Faith ◽  
Relative Power ◽  
A Posteriori ◽  
Absolute Power ◽  
Belief In God ◽  
Ontological Proof

Abstract This article presents an ontological proof that God is impossible. I define an ‘impossibility’ as a condition which is inconceivable due to its a priori characteristics (e.g. a ‘square circle’). Accordingly, said conditions will not ever become conceivable, as they could in instances of a posteriori inconceivability (e.g. the notion that someone could touch a star without being burned). As the basis of this argument, I refer to an a priori observation (Primus, 2019) regarding our inability to imagine inconsistency (difference) within any point of space. This observation renders the notion of absolute power to be inconceivable, a priori. I briefly discuss the moral implications of religious faith in the context of Purism: a moral rationalist paradigm. I conclude that whilst belief in God can be aesthetically expressed it should not be possessed as a material purpose, due to the illogicality of the latter category of belief and/or expression. With this article I provide conceptual delineation between harmless religious belief and expression—which, I argue, should be protected from persecution, as per any other artistic expression—and religious belief and expression which is materially harmful to society. Whilst I aim to protect religious freedom of expression on one hand, I duly aim to reduce instances of material faith in God(s) on the other. Finally, I aim to bring hope in the possibility for human salvation via technology—such that they should exist indefinitely as ‘demi-gods,’ defined by conditional, relative power over their environment.

scholarly journals The PeaMUST project: defining ideotypes for the pea crop development

OCL ◽  
2018 ◽  
Vol 25 (6) ◽  
pp. D604 ◽  
Author(s):  
Judith Burstin ◽  
Catherine Rameau ◽  
Virginie Bourion ◽  
Nadim Tayeh
Keyword(s):  
A Priori ◽  
Grain Legume ◽  
A Posteriori ◽  
Public And Private ◽  
Legume Crop ◽  
Crop Development ◽  
Set Up ◽  
The One ◽  
Definition Of ◽  
Public And Private Sector

Pea is the most widely cultivated grain legume crop in Europe. In the French research project PeaMUST, a large public and private sector partnership has been set up to undertake complementary strategies towards the development of high and stable yielding cultivars. These different strategies will contribute to the definition of a pea ideotype based on both a priori and a posteriori approaches. On the one hand, genomic selection will identify interesting genotypes which may display new phenotypic ideotypes. On the other hand, marker-assisted selection will enable cumulating resistance for a given or different stresses to reach more durably stable phenotypes. Moreover, mutations identified in candidate genes controlling aerial and root architecture will be tested for their effects on stress tolerance.

A priori/a posteriori

2017 ◽  
Author(s):  
Heinrich Schepers ◽  
Giorgio Tonelli ◽  
Rudolf Eisler
Keyword(s):  
A Priori ◽  
A Posteriori

A Critique of Modernist Synthesis in Islamic Thought

1994 ◽  
Vol 11 (4) ◽  
pp. 475-503
Author(s):  
Masudul Alum Choudhury
Keyword(s):  
Scientific Inquiry ◽  
A Priori ◽  
Scientific Investigation ◽  
Muslim World ◽  
A Posteriori ◽  
Islamic Thought ◽  
And Behavior ◽  
Muslim Scholars

Is it the realm of theoretical constructs or positive applications thatdefines the essence of scientific inquiry? Is there unison between thenormative and the positive, between the inductive and deductivecontents, between perception and reality, between the micro- andmacro-phenomena of reality as technically understood? In short, isthere a possibility for unification of knowledge in modernist epistemologicalcomprehension? Is knowledge perceived in conceptionand application as systemic dichotomy between the purely epistemic(in the metaphysically a priori sense) and the purely ontic (in thepurely positivistically a posteriori sense) at all a reflection of reality?Is knowledge possible in such a dichotomy or plurality?Answers to these foundational questions are primal in order tounderstand a critique of modernist synthesis in Islamic thought thathas been raging among Muslim scholars for some time now. Theconsequences emanating from the modernist approach underlie muchof the nature of development in methodology, thinking, institutions,and behavior in the Muslim world throughout its history. They arefound to pervade more intensively, I will argue here, as the consequenceof a taqlid of modernism among Islamic thinkers. I will thenargue that this debility has arisen not because of a comparativemodem scientific investigation, but due to a failure to fathom theuniqueness of a truly Qur'anic epistemological inquiry in the understandingof the nature of the Islamic socioscientific worldview ...

Qualifier la qualité des données localisées numériques des réseaux d’eau et d’assainissement

2019 ◽  
Vol 11 ◽  
pp. 51-64
Author(s):  
M. LE MOAL
Keyword(s):  
A Priori ◽  
A Posteriori ◽  
Systèmes D’Information Géographique ◽  
Systèmes D’Information

Les systèmes d’information géographique (SIG) sont devenus incontournables dans la gestion des réseaux d’eau et d’assainissement et leur efficacité repose en très grande partie sur la qualité des données exploitées. Parallèlement, les évolutions réglementaires et les pratiques des utilisateurs augmentant notamment les échanges d’informations renforcent le rôle central des données et de leur qualité. Si la plupart des solutions SIG du marché disposent de fonctions dédiées à la qualification de la qualité des données, elles procèdent de la traduction préalable de spécifications des données en règles informatiques avant de procéder aux tests qualitatifs. Cette approche chronophage requiert des compétences métier. Pour éviter ces contraintes, Axes Conseil a élaboré un procédé de contrôle des données SIG rapide et accessible à des acteurs métier de l’eau et de l’assainissement. Plutôt qu’une lourde approche de modélisation a priori, le principe est de générer un ensemble d’indicateurs explicites facilement exploitables a posteriori par les acteurs du métier. Cette approche offre une grande souplesse d’analyse et ne nécessite pas de compétences informatiques avancées.

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