scholarly journals Moderasi Berpikir untuk Menempati Tingkatan Spiritual Tertinggi dalam Beragama

2019 ◽  
Vol 21 (2) ◽  
pp. 170
Author(s):  
Nirwani Jumala
Keyword(s):  
Self Awareness ◽  
Human Origin ◽  
Absolute Truth ◽  
The Absolute ◽  
Human Spirituality

The development of spiritual character is an appropriate step to realize moderation in religion. Spiritual character holds the value of self-awareness about human origin, purpose and destiny while religion is a testimony of faith that people accept as the absolute truth of life upon living on earth. Spirituality provides answers to who we are and how we exist and are aware of our existence, while religion provides answers to what we must reflect in our behavior and actions. Every religion presents a path to spiritual. Following the same religion, doesn't necessarily guarantee that they would have the same path or spiritual level. In fact, they can have a different spiritual value in their religious paths. Religion is not the same as spirituality, but it is a form of spirituality that lives in human's personal and communal civilizations. A Muslim can occupy seven levels of human spirituality from selfish to holiness according to Allah's command. This level consists of nafsu al-amᾱrah, nafsu al-lawwᾱmah, nafsu al-mulhimma, nafsu al-muṭma’innah, nafsu ar-raḍiyah, nafsu al-marḍiah dan nafsu as-safῑyah

scholarly journals Qurʾān and Sunna or the Madhhabs?: A Salafi Polemic Against Islamic Legal Tradition

2017 ◽  
Vol 24 (3) ◽  
pp. 211-253
Author(s):  
Emad Hamdeh
Keyword(s):  
Critical Role ◽  
Social Climate ◽  
Religious Movement ◽  
Legal Tradition ◽  
Unique Type ◽  
Absolute Truth ◽  
Rhetorical Strategy ◽  
The Absolute ◽  
Annotated Translation ◽  
Shed Light

The Albanian scholar Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999) established a unique type of Salafism, a movement whose adherents follow a puritanical model of Muslim creed, exegesis, and conduct that is critical of madhhab Traditionalism. In this article I present an annotated translation of an audio lecture in which Albānī attempted to defend Salafism against its anti-madhhab image. I shed light on the religious and social climate that played a critical role in triggering Albānī’s disdain for Traditionalism and led him to discredit madhhab Traditionalist fiqh and replace it with his own interpretation of the jurisprudential requirements of Islamic scripture. Among the arguments I make is that Albānī’s claim to follow only the Qurʾān and Sunna is a rhetorical strategy designed to present Salafism as the absolute truth and distinguish it from being categorized as another madhhab or religious movement.


scholarly journals THE TURN OF THE SCREW: HENRY JAMES AS AN AUTHOR AND A CRITIC

2020 ◽  
pp. 55-67
Author(s):  
M.B. Rarenko ◽  
Keyword(s):  
Henry James ◽  
William James ◽  
Absolute Truth ◽  
The Core ◽  
Works Of Art ◽  
Starting Point ◽  
The World ◽  
New Type ◽  
Points Of View ◽  
The Absolute

The article considers the story by Henry James (1843 – 1916) «The Turn of the Screw» (1898 – first edition, 1908 – second edition) in connection with the emergence of a new type of narrator in the writer's late prose. The worldview and creative method of H. James are formed under the influence of the philosophy of pragmatism, which became widespread at the turn of the XIX-XX centuries thanks to the works of the writer's elder brother, the philosopher William James (1842 – 1910). The core of pragmatism is the pluralistic concept of William James based on the assumption that knowledge can be realized from very limited, incomplete, and inadequate «points of view» and this leads to the statement that the absolute truth is essentially unknowable. The epistemological statements of William James's theory is that the content of knowledge is entirely determined by the installation of consciousness, and the content of the truth in this case depends on the goals and experience of the human, i.e. the central starting point is the consciousness of the person. Henry James not only creates works of art, but also sets out in detail the principles of his work both on the pages of fiction works of small and large prose, putting them in the mouths of their characters – representatives of the world of art, and in the prefaces to his works of fiction, as well as in critical works.

Gandhi for the Twenty-First Century

Acorn ◽  
2019 ◽  
Vol 19 (2) ◽  
pp. 75-99
Author(s):  
Douglas Allen ◽  
Sanjay Lal ◽  
Karsten Struhl ◽  
Keyword(s):  
Motivational Factors ◽  
First Century ◽  
Bhagavad Gita ◽  
Absolute Truth ◽  
The Absolute ◽  
Twenty First Century ◽  
Bhagavad Gītā

In this author-meets-critics dialogue, Douglas Allen, author of argues that Gandhi-informed philosophies and practices, when creatively reformulated and applied, are essential for developing positions that are ethical, nonviolent, truthful, and sustainable, providing resources and hope for confronting our ‘Gandhi after 9/11’ crises. Critics Sanjay Lal and Karsten Struhl applaud Allen’s demonstration that Gandhi’s nonviolence is serious and broadly adaptable to the twenty-first century. Yet, Lal poses two philosophical challenges, arguing first that the nonviolent message of the Bhagavad Gita is perhaps more essential than Allen allows. Second, Lal raises difficulties involved in placing the needs of others first, especially in response to terrorism. Struhl wonders if the Gita is not more violent than Gandhi or Allen represent it to be. Struhl also questions whether relative claims are always resolved in the direction of Absolute Truth, as Gandhi and Allen assert. Finally, critic Struhl wonders how we can restrain institutions from escalating cycles of violence once we grant Gandhi-based exceptions that would allow violence to suppress terrorism. Against Lal’s objections, Allen defends a more open-ended reading of the Gita and agrees that our service to the needs of others cannot go so far as to embrace their terrorism. In response to Struhl, Allen agrees that there are indeed problems with a nonviolent reading of the Gita, but there are resources to support Gandhi’s view. Likewise, regarding relations between our limited truths and the Absolute, Allen grants that Struhl has identified real problems but that a final defense is possible, especially when we consider motivational factors. As for limiting cycles of violence, Allen argues that a Gandhi-informed use of violence implies considerations that limit its use.

Mystical Union and Grief: The Ba‘al Shem Tov and Krishnamurti

1993 ◽  
Vol 86 (3) ◽  
pp. 309-321
Author(s):  
David Aberbach
Keyword(s):  
Human Perception ◽  
Human Being ◽  
Absolute Truth ◽  
Christian Mysticism ◽  
Jewish Mysticism ◽  
Mystical Union ◽  
Union With God ◽  
The Absolute ◽  
Divine Union

The idea of mystical union with God or a higher being is universal in theological systems, although it may take many forms, metaphorical and moral as well as metaphysical. In Hinduism this concept is expressed in the sayingTat twam asi(“This is thou”); a human being, by finding his or her true immortal self (atman), becomes united with Brahman and, in so doing, achievesnirvana. In Buddhism, similarly, humans must strive to recognize the unity of all within the eternal Buddha, thedharmakaya, the absolute truth or reality that transcends human perception. Jewish mysticism teachesdevekut, commonly translated as adhesion, cleaving, or union with God. Christian mysticism refers to Jesus' words “Abide in me and I in you” (John 15:4) as pertaining to divine union, which has its concrete expression in baptism and the Eucharist. Even Islam, which insists on the absolute transcendence of God, has developed the mystical doctrine oftawhid(“union”).

Is it all relative?

Think ◽  
2002 ◽  
Vol 1 (2) ◽  
pp. 69-82
Author(s):  
Stephen Law
Keyword(s):  
New Age ◽  
Feng Shui ◽  
Absolute Truth ◽  
Points Of View ◽  
The Absolute

According to relativists, people who speak simply of what's ‘true’ are naïve. ‘Whose truth?’ asks the relativist. ‘No claim is ever true, period. What's true is always true for someone. It's true relative to a particular person or culture. There's no such thing as the absolute truth on any issue.’This sort of relativism is certainly popular. For example, many claim that we are wrong to condemn cultures with moral codes different from our own: their moralities are no less valid. Similarly, some claim that while astrology and Feng Shui might be ‘false’ from a Western, scientific viewpoint, they are ‘true’ when viewed from alternative, New Age points of view. What's ‘true’ and what's ‘false’ ultimately depend on where one is standing.Is this sort of relativism about truth tenable?

Authorisation and Authorship in the Hesiodic Theogony

Ramus ◽  
1992 ◽  
Vol 21 (02) ◽  
pp. 119-130 ◽  
Author(s):  
Gregory Nagy
Keyword(s):  
Oral Poetry ◽  
Greek Literature ◽  
Absolute Truth ◽  
Poetic Inspiration ◽  
The Absolute

Much has been written about the question of oral poetry in the earliest attested phases of Greek literature, but not enough attention has yet been paid to the existing internal evidence concerning the authority of actual poetic performance. This essay is meant to highlight this authority and its role in authorisation, that is, in the conferring of authorship. Since the first attested identification of an author in Greek literature takes place in the Hesiodic Theogony, where the figure of Hesiod names himself as the poet of this colossal poem (Hēsiodon, Th. 22), it seems fitting that this very act of self-identification should serve as the focus of inquiry. Further, since the poet defines himself in terms of a dramatised encounter with the Muses, who are represented as giving him the two gifts of a sceptre of authority and poetic inspiration itself, it also seems fitting to take with utmost seriousness the actual wording that describes this encounter. The poet's precisely-worded claim to have received from the Muses the power of telling the absolute truth is key, I shall argue, to his authorship.

scholarly journals MULTIPARADIGM APPROACH FOR IMMIGRATION RESEARCHS

2019 ◽  
Vol 2 (1) ◽  
pp. 23-32
Author(s):  
Bobby Briando ◽  
Agung Sulistyo Purnomo ◽  
Sri Kuncoro Bawono
Keyword(s):  
Point Of View ◽  
Human Consciousness ◽  
Research Paradigm ◽  
Absolute Truth ◽  
Spiritual Awareness ◽  
The Absolute ◽  
The Universe

This article discusses a research paradigm from several perspectives which is so-called Multiparadigm. Multiparadigm encompasses Positivism; Criticism; Posmodernism; and the Spiritualism. This research is qualitatively descriptive by using explanative method. The result shows that acquiring the whole paradigm will lead to a contemplation that “truth” is not single, on the contrary it is quite diverse. In this sense, the truth in the context of human consciousness is a “realtive”measure. Nevertheless, the “Absolute” truth belongs only to the Source of Knowledge, the Lord of the Universe. A research in which using multiparadigm would widen the horizon in critical thingking. It is expected that point of view will be able to lead us to a revolutionary way of thingking and enhacing intellectual, emotional and spiritual awareness within researchers.  

scholarly journals Etika dalam Wraspati Tatwa

2019 ◽  
Vol 14 (1) ◽  
pp. 1
Author(s):  
I Gusti Agung Istri Agung
Keyword(s):  
Ethical Values ◽  
Absolute Truth ◽  
The Absolute

<p><em>The  tattwa is the absolute truth about the Divinity / Ida Sang Hyang Widhi Wasa. Tattwa is one source of the teachings of Hinduism, therefore it is inseparable from the Vedas. So by having each obtained from the description of Wrhaspati and Tattwa it can be concluded that Wrhaspati Tattwa means the teaching of the truth / essence of Dharma truth from Bhagawan Wraspati. This article aims to examine the ethical values contained in the teachings of Wrhaspati Tattwa. Based on studies that have been carried out it is known that Wrhaspati Tattwa teaches how to achieve deliverance or freedom from worldly ties through Sadanggayoga. The source of this teaching is the result of dialogue between Bhatara Siwa and Bhagawan. Ethics in waraspati tatwa is a teaching that contains samkya and yoga.</em></p>

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