scholarly journals HERMENEUTIKA MUHAMMAD SYAHRUR (Telaah tentang Teori Hudud)

HERMENEUTIK ◽  
2019 ◽  
Vol 11 (1) ◽  
pp. 68
Author(s):  
Ahmad Fatah
Keyword(s):  
Human Freedom ◽  
Space And Time ◽  
New Ideas ◽  
Freedom Of Action

<p align="center"><strong>Abstrak</strong></p><p>Kajian ini bertujuan untuk memahami hermeneutika Muhammad Syahrur yang dikenal dengan teori <em>hudud</em> atau teori limit. Hal ini bertujuan untuk menawarkan gagasan-gagasan baru dalam metodologi pemahaman terhadap al-Qur’an. Melalui teori limit, Syahrur ingin melakukan pembacaan ayat-ayat <em>muhkamat</em> secara produktif dan prospektif (<em>qira’ah muntijah</em>), bukan pembacaan repetitif dan restrospektif (<em>qira’ah mutakarrirah</em>). Dan dengan teori limit juga, Syahrur ingin membuktikan bahwa ajaran Islam benar-benar merupakan ajaran yang relevan untuk tiap ruang dan waktu. Syahrur berasumsi, kelebihan risalah Islam adalah bahwa di dalamnya terkandung dua aspek gerak, yaitu gerak konstan (<em>istiqamah</em>) serta gerak dinamis dan lentur (<em>hanifiyyah</em>). Sifat kelenturan Islam ini berada dalam bingkai teori limit yang oleh Syahrur dipahami sebagai <em>the bounds or restrictions that God has placed on mans freedom of action </em>(batasan yang telah ditempatkan Tuhan pada wilayah kebebasan manusia).</p><p>Kata kunci: hermeneutika, Syahrur, teori hudud.</p><p> </p><p align="center"><strong>Abstract</strong></p><p>This study aims to understand the hermeneutics of Muhammad Syahrur known as the hudud theory or the theory of limits. It aims to offer new ideas in the methodology of understanding the Qur'an. Through the theory of limits, Shahrur wanted to read the verses of muhkamat productively and prospectively (qira'ah muntijah) instead of repetitive and restrosive (qira'ah mutakarrirah). And with the theory of limits as well, Syahrur wants to prove that the teachings of Islam really are relevant teachings for every space and time. Syahrur assume, the excess message of Islam is that it contains two aspects of motion, namely constant motion (istiqamah) and dynamic and flexible motion (hanifiyyah). The nature of this Islamic flexibility lies within the frame of the theory of limits which Syahrur understands as the bounds or restrictions that God has placed on mans freedom of action (the limitation that God has placed on the domain of human freedom).</p><p>Keywords: hermeneutics, Syahrur, the hudud theory.</p>

scholarly journals A Semiotic Modern Synthesis: Conducting Quantitative Studies in Zoosemiotics and Interpreting Existing Ethological Studies through a Semiotic Framework

Biosemiotics ◽  
2021 ◽  
Author(s):  
Amelia Lewis
Keyword(s):  
Animal Behaviour ◽  
Modern Synthesis ◽  
Tripartite Model ◽  
Structural Elements ◽  
Darwinian Theory ◽  
Space And Time ◽  
Quantitative Studies ◽  
Behavioural Analysis ◽  
New Ideas ◽  
Numerous Test

AbstractIn this paper, I present an argument that quantitative behavioural analysis can be used in zoosemiotic studies to advance the field of biosemiotics. The premise is that signs and signals form patterns in space and time, which can be measured and analysed mathematically. Whole organism sign processing is an important component of the semiosphere, with individual organisms in their Umwelten deriving signs from, and contributing to, the semiosphere, and vice versa. Moreover, there is a wealth of data available in the traditional ethology literature which can be reinterpreted semiotically and drawn together to make a cohesive biosemiotic whole. For example, isolated signals, such as structural elements of birdsong, are attributed meaning by an interpreter, thus generating new ideas and hypotheses in both biology and semiotics. Furthermore, animal behaviour science has developed numerous test paradigms that with careful adaptation, could be suitable for use within a Peircean tripartite model, and thus give valuable insights into Umwelten of other species. In my conclusion, I suggest that by bringing together traditional ethology and biosemiotics, it is possible to use the Modern Synthesis to provide context to biosemiosis, thus pragmatic meaning to animal signals. On this basis, I propose updating the Modern Synthesis to a Semiotic Modern Synthesis, which focuses on whole-organism signals and their contexts, the latter being derived from neo-Darwinian theory and the ‘Umwelt’. Thus, there need be no dichotomy; the Modern Synthesis can successfully be integrated with biosemiotics.

Nationalism and Freedom

Worldview ◽  
1964 ◽  
Vol 7 (7-8) ◽  
pp. 7-12
Author(s):  
George Shepherd
Keyword(s):  
Nineteenth Century ◽  
John Locke ◽  
World History ◽  
Natural Rights ◽  
Human Freedom ◽  
Self Determination ◽  
The Enlightenment ◽  
New Ideas ◽  
The Right

The flower of human freedom blooms seldom and precariously in world history. One such occasion was the period of the Enlightenment when philosophers from Rousseau to John Locke and Jefferson proclaimed new conceptions of natural rights. Inspired by these new ideas of freedom, revolutions spread from America, France and England through Europe. New nations arose throughout Europe of the nineteenth century as a wave of new nationalism spilled across the Continent. The right of nationhood and self-determination was one of the new doctrines of freedom.

scholarly journals Conclusions: Touching and Being Touched – Experience and Ethical Relations

2021 ◽  
pp. 85-95
Author(s):  
Lars Frers
Keyword(s):  
Field Work ◽  
Clear Definition ◽  
Single Word ◽  
Complex Sentences ◽  
Space And Time ◽  
Michel Serres ◽  
New Ideas ◽  
Five Senses ◽  
Ethical Relations

AbstractSometimes, research can hit you in the stomach, making you angry and upset, possibly sick. With a bit of luck, this can be fine, as discontentment can be a force that propels you to become active and engage yourself. Sometimes, research can resonate in your heart, making you aware and empathetic. Not much luck is needed in these cases, as this will hopefully also stimulate you to get new ideas, a better understanding or hopefully even give you a better foothold for whatever you do in practice. Most of the time, research just passes you by, not leaving much of an impression. We do know that words can make a difference, that words can touch you. They evoke many different thoughts and emotions. It is not a single word alone that does this, it is the flow and rhythm of a text, how it takes the reader along, cognitively but also in space and time and in an embodied manner. To achieve different effects, we place words differently, we craft sentences that appeal to different senses and sensibilities, we use terms or jargon, we write complex sentences that juxtapose hosts of different qualities, as Michel Serres does in in The Five Senses (2008). We present a clear definition, we unfold arguments or put something to the point. Most of the word work we do, we do on our keyboards, sitting at a desk, in a train carriage or lying on a sofa. Thus, this word work happens remote from the site where our study took place, it is definitely not the same as the field work that we do, it is not the same as the numbers and algorithms that make up our data. But done well, it can still evoke the sense of what happens or happened “out there” in the field, the phenomena that the numbers point to, be they the numbers of people crossing a border or the feeling of someone who is lost or maybe even hunted (Guttorm, 2016).

The Limits of Consent and the Law of Assault

2011 ◽  
Vol 24 (1) ◽  
pp. 205-223 ◽  
Author(s):  
Hamish Stewart
Keyword(s):  
The Other ◽  
Legal Philosophy ◽  
Physical Interaction ◽  
Space And Time ◽  
Positive Law ◽  
The Law ◽  
Usual Rule ◽  
Freedom Of Action

In this paper, I show that a Kantian account can explain both the rule that consent is normally a defence to assault and the exceptions to that rule. Kant himself does not discuss the offence of assault, but thebody– the manifestation of the person in space and time – is central to Kant’s account of each person’s innate right of humanity. Since Kant’s legal philosophy is oriented around the idea that each limit on freedom of action can be justified only for the sake of freedom itself, it is plausible to think that this might do all the work; but that is not the case. The law may rightly refuse to recognize consent to a physical interaction that is inconsistent with treating the participants as persons and may, in such cases, create an exception to the usual rule that lack of consent is an element of assault.But this Kantian account needs to be supplemented in two ways. First, the account provides a structure but no criteria for determining whether an interaction is inconsistent with personhood. Second, the law does sometimes recognize consent as a defence in activities that expose the participants to the intentional application of force that creates a risk of permanent and serious damage, even though that damage itself could not be consented to. The distinction turns out to run parallel to Kant’s solution to the problem (as he sees it) of sexuality: how is it possible for two persons to engage in an activity that necessarily requires each to treat the other as an object, and yet to retain their humanity? With these supplements, the limits on consent in the positive law of assault can be justified in Kantian terms.

New ideas of space and time

1973 ◽  
Vol 60 (12) ◽  
pp. 529-531 ◽  
Author(s):  
P. A. M. Dirac
Keyword(s):  
Space And Time ◽  
New Ideas

The Freedom of God and Human Freedom

1983 ◽  
Vol 36 (2) ◽  
pp. 163-180
Author(s):  
Axel D. Steuer
Keyword(s):  
Moral Responsibility ◽  
Human Freedom ◽  
Human Beings ◽  
Images Of God ◽  
The World ◽  
Free Actions ◽  
Freedom Of Action

Our peculiar dignity as persons seems to rest on our freedom of action, since freedom of action is required to make sense both out of moral responsibility and out of the God—man relationship. Indeed, the possession of freedom seems to be a (if not the) major justification for claims that humans are in an important way images of God. Furthermore, the most promising theodicies all ascribe a good portion of the evil experienced in the world to the free actions of human beings.

Tri Hita Karana: Theoretical Basic of Moral Hindu

2016 ◽  
Vol 2 (3) ◽  
pp. 84
Author(s):  
I Wayan Sukarma
Keyword(s):  
Social Participation ◽  
Human Freedom ◽  
Human Beings ◽  
Moral Consciousness ◽  
Living World ◽  
Space And Time ◽  
Moral Teaching

Tri hita karana defined three causes of welfare. It was a reason for a result, due to tri hita karana was the base and moral doctrines. Parhyangan taught a manner to reach the harmonious relationship to God; pawongan taught a manner to realize the harmonious relationship to others, and palemahan taught a manner to get the harmonious relationship to nature. An etiquette was a moral teaching of coercive and appealed to the moral consciousness, regarding human beings were responsible. It was human freedom in implementing the obligation to determine their status and dignity. They were given space and time to participate in the living world with more creative and productive. This social participation was ushering societies to prosperity and happiness.

scholarly journals The crisis of human freedom as an element of the anthropological crisis in a technical society

2019 ◽  
Keyword(s):  
Human Life ◽  
Modern Society ◽  
Human Freedom ◽  
Freedom Of Choice ◽  
Negative Freedom ◽  
Positive Freedom ◽  
The One ◽  
Internal Character ◽  
Post Industrial ◽  
Freedom Of Action

The article deals with the problem of freedom in the period of the anthropological crisis in connection with the development of the so-called post-industrial (information) society. The field of freedom is a combination of obstacles and opportunities. In this regard, freedom is viewed from the perspective of its external and internal orientation as negative and positive. In accordance with this distinction, a distinction is also made between the notion of opportunity that accompanies freedom. The integrative nature of man, including bio-socio-spiritual aspects, allows us to talk about freedom of action, freedom of choice and freedom of wish. Opportunities associated with negative freedom are external and relate to the biological and social spheres. In this respect, modern society, which is characterized as liberal-democratic (politically) and post-industrial, informational in economic terms, gives a person more opportunities, and therefore freedoms, as a biological and social entity. Despite this, fears that the modern man is losing freedom are becoming more and more alarming. What is the reason? The space of possible actions which was provided by negative freedom, makes freedom of choice possible, while maintaining outward orientation when considering the essence of freedom, since the one chosen is either already outside or is embodied outside. This allows us to talk about freedom of action and freedom of choice as forms of empirical freedom. Opportunities associated with positive freedom have an internal character and directly related to the understanding of what is the essence of a person and how it is manifested through his will. This is the spiritual level of freedom. In modern reasoning about a person, he is often declared metaphysical. The possibilities associated with this level are becoming metaphysical. increase the negative aspects of such an approach to the spiritual essence of man that in the «technical and rationalistic world» the main criterion for the benefit is benefit. This leads to the mechanization of all spheres of human life and to a certain image of a person, like a cog in a mechanism. There are two main threats to human freedom in a technogenic society coming from interfering in his inner world. The direct threat is associated with the expansion of the neurobiological sciences which fully objectifying the person. The indirect threat comes from his stay in an aggressive information environment, which would have been impossible without the development of the technosmedia. A new kind of non-freedom is born here - the technology of manipulation of human actions. The substitution of opportunities associated with "positive" freedom by opportunities associated with "negative" freedom, leads to the loss of freedom in modern society.

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