scholarly journals Problematika Pendidikan Islam; Antara Determinisme Historis dan Realisme Praktis

2018 ◽  
Vol 2 (2) ◽  
pp. 302-322
Author(s):  
Masykurotus Syarifah
Keyword(s):  
Human Dignity ◽  
Education System ◽  
The Other ◽  
Islamic Education ◽  
The West ◽  
Practical Orientation ◽  
Islamic Thought ◽  
The Future ◽  
The One ◽  
Keywords Education

Abstrak: Pendidikan Islam sampai sekarang dapat dikatakan masih berada dalam posisi problematik antara 'determinisme historis' dan 'realisme praktis'. Di satu sisi, pendidikan Islam belum sepenuhnya keluar dari cita-cita kemuliaan masa lalu hegemoni tentang pemikiran dan peradaban Islam; Sementara di sisi lain, juga 'dipaksa' menerima tuntutan masa kini, terutama yang datang dari Barat, dengan orientasi yang sangat praktis. Perkembangan  pendidikan Islam di Indonesia, dapat disimpulkan bahwa basis yang digunakan adalah peradaban pembebasan pemberdayaan. Dasar dari reformasi ini adalah pendidikan dengan konsep keagamaan, demokrasi, toleransi, berbasis hukum, egaliter, menjunjung tinggi martabat manusia, berbasis budaya, berbasis global, anti kekerasan, dan berbasis antikorupsi. Sistem pendidikan Islam di masa kini dan masa yang akan datang perlu dipikirkan dan dibicarakan sebab-sebab permasalahannya, antara lain: Pertama, bahwa penyelenggaraan pendidikan Islam secara formal/ informal belum sesuai dengan pengertian pendidikan Islam itu sendiri; Kedua, bahwa sistem dan metode itu masih dalam lingkaran pendakalan (proses de islamisasi).  Kata kunci: Pendidikan, Islam, historis, Realisme Praktis   Abstract: Islamic education until now may be said to still be in a problematic position between 'historical determinism' and 'practical realism'. On the one hand Islamic education has not been entirely out of the ideals of the hegomonic past glories of Islamic thought and civilization; while on the other hand, it is also 'forced' to accept the demands of the present, especially those coming from the West, with a very practical orientation. 2) The renewal of Islamic education in Indonesia, it can be concluded that the basis used is empowerment-liberating civilization. The basis of this reform is education with religious foundations, democracy, tolerance building, law-based, egalitarian stance, uphold human dignity, cultural-based diversity, global-based, anti-violence, and anti-corruption-based. 3) Islamic education system in the present and the future should be considered and discussed the causes of the problem, among others: First, that the implementation of Islamic education in a formal / informal not in accordance with the understanding of Islamic education itself; Second, that the systems and methods are still in the circle of delinquency (de Islamization process).   Keywords: Education, Islam, historical, realism Practical

scholarly journals Akhlak Tasawuf Basis Pendidikan Multikultural Di Indonesia

2020 ◽  
Vol 7 (1) ◽  
pp. 71-78
Author(s):  
Hadarah Rajab Rajab
Keyword(s):  
Qualitative Research ◽  
Multicultural Education ◽  
Research Methods ◽  
Direct Observation ◽  
Education System ◽  
The Other ◽  
Islamic Education ◽  
Long Time ◽  
The One ◽  
Depth Interviews

Penelitian ini bertujuan untuk mendeskripsikan bagaimana sikap aklah yang diajarkam ilmu tasawuf dapat menjadi landasan Pendidikan multicultural. Metode yang digunakan adalah dengan metode penelitian kualitatif fenomenologis, dengan melalui pendekatan wawancara mendalam dan pengamatan langsung di lapangan, serta observasi. Adapaun hasil dari pene;itian ini adalah  desain Pendidikan Multikultural  yang  berbasis Akhlak Tasawuf. Kolaborasi antara konsep pendidikan multicultural di satu sisi dan perilaku sufi  pada ajaran tasawuf dilain sisi. Pada dasarnya kedua unsur tersebut sudah berjalan dengan waktu yang cukup panjang dan telah merimplikasi ke berbagai aspek[1], namun pada bagian ini menawarkan kolaborasi kedua unsur dalam sistim pendidikan multikulturak berdimensi sufi[2] yang dimungkinkan menjadi suatu pola baru yang lebih teduh dan menciptakan kedamaian untuk bangsa Indonesia This study aims to describe how the attitude that is taught by Sufism can be the basis of multicultural education. The method used is phenomenological qualitative research methods, through in-depth interviews and direct observation in the field, as well as observation. The results of this study are the design of Multicultural Education based on Moral Tasawuf. Collaboration between the concept of multicultural education on the one hand and Sufi behavior on Sufism on the other hand. Basically these two elements have been running for quite a long time and have been implicated in various aspects, but this section offers collaboration between the two elements in a multicultural education system with a Sufi dimension which is possible to become a new pattern that is more shady and creates peace for the Indonesian people   [1] Hadarah and Gani, ‘The Implementation of Tarekat Naqsyabandiyah’s Sufism Values in South Celebes’. [2] Enok Rohayati, ‘Pemikiran al-Ghazali tentang Pendidikan Akhlak’, Ta’dib: Journal of Islamic Education (Jurnal Pendidikan Islam), vol. 16, no. 01 (2011), pp. 93–112.

scholarly journals Desentralisasi Pendidikan:Proses, Implikasi dan Pengaruhnya Terhadap Arah Pendidikan Nasional

2018 ◽  
Vol 15 (3) ◽  
pp. 453-467
Author(s):  
Nur Widiantoro
Keyword(s):  
Education System ◽  
The Other ◽  
Community Diversity ◽  
Local Conditions ◽  
Regional Autonomy ◽  
National Education ◽  
Decentralization Of Education ◽  
The One ◽  
Keywords Education ◽  
The Impact

Abstract: The impact of education decentralization is giving appreciation for differences in ability and local conditions and community diversity in this country. Paradigm changes the education system will requires that every actor and education providers to be proactive, critical and have the passion to want to change. Educational autonomy in the framework of regional autonomy is quite a dilemma consequences among schooling. In the one hand, schools should be independent in creating quality, on the other side of the schools should be independent in creating quality, on the other side of the school still has many shortcomings (supporta). However, in the era of educational autonomy, the school be able to compete with problem, this paper tries to give an idea about the process, the implications, the influence of decentralization of education to the direction of national education and solving problems that arise from this policy. Keywords: Education, Decentralization, National Education

Transhumanism, Posthumanism, and the Catholic Church

2019 ◽  
Vol 24 (2) ◽  
pp. 369-396
Author(s):  
Alcibiades Malapi‑Nelson
Keyword(s):  
Higher Education ◽  
Human Dignity ◽  
Catholic Church ◽  
Emerging Technologies ◽  
The Other ◽  
Institutions Of Higher Education ◽  
Academic Institutions ◽  
The Future ◽  
The One ◽  
The Catholic Church

In this essay, I engage the foreseeable consequences for the future of humanity triggered by Emerging Technologies and their underpinning philosophy, transhumanism. The transhumanist stance is compared with the default view currently held in many academic institutions of higher education: posthumanism. It is maintained that the transhumanist view is less inimical to the fostering of human dignity than the posthuman one. After this is established, I suggest that the Catholic Church may find an ally in a transhumanist ethos in a two‑fold manner. On the one hand, by anchoring and promoting the defense of “the human” already present in transhumanism. On the other, rethinking the effectiveness of the delivery of sacraments in a humanity heavily altered by these technologies.

scholarly journals Pemikiran Pendidikan Islam Muhammad Abduh dan Muhammad Iqbal

2013 ◽  
Vol 12 (2) ◽  
Author(s):  
Normuslim Normuslim
Keyword(s):  
Education System ◽  
Human Life ◽  
Islamic Education ◽  
Macro Level ◽  
The West ◽  
Western Education ◽  
Religious Doctrine ◽  
Islamic Thought

Muhammad Abduh and Muhammad Iqbal are two of the reformers of Islamic thought who are very popular in the East and even the West. Both are thinkers who have different typologies, although that does not mean that they are opposite, but they are complementary. Muhammad Abduh is a thinker who emphasizes changes in society at a macro level, whereas Muhammad Iqbal prioritizes natural self-change. The equation is that in general they both carry out reforms towards reformulating the Islamic religious doctrine in all lines of human life and placing reasoning (rationality) in an urgent place. Both try to integrate aspects of religiosity (religion) and aspects of rationality (philosophy) as a single truth.Education is one aspect of both thoughts which basically Abduh and Iqbal initiated an independent Islamic education system, not bound or dependent on a foreign (Western) education system, but able to absorb Western rationality and integrate it with an Islamic education system born of the local Islamic community .

scholarly journals O Vaticano II cinquenta anos depois

2019 ◽  
Vol 71 (283) ◽  
pp. 629
Author(s):  
José Comblin
Keyword(s):  
Cultural Revolution ◽  
Vatican Ii ◽  
The Other ◽  
Sufficient Time ◽  
The West ◽  
The Past ◽  
The Future ◽  
The One ◽  
The Church ◽  
The Way

Para o A., o Vaticano II chegou tarde. Não houve tempo suficiente para implementar seu espírito, porque, logo após seu encerramento, aconteceu a maior revolução cultural do Ocidente e os desafetos do Concílio acusaram-no dos problemas surgidos dessa revolução e foram ouvidos. Por isso, a Igreja não só continuaria tendo dificuldade de adequar sua linguagem segundo os novos tempos, mas, fixando-se em esquemas mentais do passado, até faria o movimento contrário. Assim, por um lado, o Vaticano II ficará conhecido na história como uma tentativa de reformar a Igreja, e, por outro, como um sinal profético, uma voz evangélica, uma chamada para olhar para o futuro – como Medellín, em relação à AL, também contestado, é um farol que mostra o caminho.Abstract: For the Author, the Vatican II arrived too late. There wasn’t sufficient time to implement its spirit because, soon after its closing, the greatest cultural revolution in the West happened and the enemies of the Council blamed it for the problems resulting from this revolution and were heard. For this reason the Church would not only find it difficult to adapt its language to the new times, but, focusing on mental schemes of the past, would even make the opposite move. Thus, on the one hand, Vatican II will be known in history as an attempt to reform the Church and on the other, as a prophetic sign, an Evangelical voice, a summons to look towards the future – just like Medellin, in relation to AL, also contested, is a lighthouse that shows the way.

THE CONCEPT OF MODERNIZATION

1997 ◽  
Vol 14 (1) ◽  
pp. 13-26
Author(s):  
Mohammad Mumtaz Ali
Keyword(s):  
Muslim Brotherhood ◽  
The Other ◽  
The West ◽  
Islamic Revival ◽  
Critical Attitude ◽  
Islamic Movement ◽  
Islamic Thought ◽  
Revival Movements ◽  
The Muslim Brotherhood ◽  
The One

One of the main characteristics of contemporary Islamic thought,especially within the traditions of Islamic revival movements and theIslamization of knowledge movement, is its critical attitude toward boththe Islamic heritage and western ideas, concepts, and theories. Thinkersand scholars of these movements have neither rejected entirely the westerncontributions toward knowledge, unlike the rejectionists, nor havethey accepted it blindly, like the adoptationists. Most thinkers in thesemovements do not accept western ideas and concepts without a criticalevaluation from an Islamic perspective. Khurshid Ahmad aptly remarks:The Islamic movement clearly differentiates between developmentand modernization on the one hand and westernization andsecularization on the other. It says “yes” to modernization but“no” to blind westernization.’Such a stance on modernization may not be attributed only to suchIslamic movements as the Muslim Brotherhood of Egypt,2 established byHasan a1 Banna,’ and the Jama‘at-e-Islami of the Indian s~bcontinent,~founded by Abul A‘la Mawdudi,’ but also to the Islamization of knowledgemovement.6 The type of modernization welcomed by scholars ofthese movements is not the same as that conceived by the West; rather,it is an Islamic modernization based on an Islamic epistemology ...

Islamic Education Institutions in Singapore

2019 ◽  
Author(s):  
Laila Fariha Zein ◽  
Adib Rifqi Setiawan
Keyword(s):  
International Education ◽  
Religious Education ◽  
Education System ◽  
Tertiary Education ◽  
The Other ◽  
Islamic Education ◽  
Full Time ◽  
Positive Potential ◽  
Secular Education ◽  
Qualitative Descriptive

This qualitative descriptive work briefly examines what it has been and continues to be like for islamic education institutions to be alternative institutions in the Singapore’s education system that has the highest performance in international education and tops in global rankings. In Singapore’s education system, islamic education institutions represented by madrasah that are full-time and offer a pedagogical mix of Islamic religious education and secular education in their curricula. There are currently six madrasahs in Singapore offering primary to tertiary education, namely, Aljunied Al-Islamiah, Al-Irsyad Al-Islamiah, Al-Maarif Al-Islamiah, Alsagoff Al-Arabiah, Al-Arabiah Al-Islamiah, and Wak Tanjong Al-Islamiah. Four of them are co-educational, while the other two offer madrasah education exclusively to girls. It explores the powerful and positive potential of islamic education institutions in developing a truly humane science of the the future.

The Futurists. Experts in World Futures

2018 ◽  
Author(s):  
Jenny Andersson
Keyword(s):  
Cold War ◽  
Status Quo ◽  
The Other ◽  
Futures Studies ◽  
The Future ◽  
The Status ◽  
The One ◽  
The Cold War ◽  
Images Of The Future ◽  
The Way

Alvin Toffler’s writings encapsulated many of the tensions of futurism: the way that futurology and futures studies oscillated between forms of utopianism and technocracy with global ambitions, and between new forms of activism, on the one hand, and emerging forms of consultancy and paid advice on the other. Paradoxically, in their desire to create new images of the future capable of providing exits from the status quo of the Cold War world, futurists reinvented the technologies of prediction that they had initially rejected, and put them at the basis of a new activity of futures advice. Consultancy was central to the field of futures studies from its inception. For futurists, consultancy was a form of militancy—a potentially world altering expertise that could bypass politics and also escaped the boring halls of academia.

Monotheism in Isaiah

2020 ◽  
pp. 218-248
Author(s):  
Matthias Albani
Keyword(s):  
Historical Context ◽  
The Other ◽  
Divine Power ◽  
Crisis Situation ◽  
Catalytic Function ◽  
Other Hand ◽  
The Future ◽  
The One ◽  
Religious Crisis

The monotheistic confession in Isa 40–48 is best understood against the historical context of Israel’s political and religious crisis situation in the final years of Neo-Babylonian rule. According to Deutero-Isaiah, Yhwh is unique and incomparable because he alone truly predicts the “future” (Isa 41:22–29)—currently the triumph of Cyrus—which will lead to Israel’s liberation from Babylonian captivity (Isa 45). This prediction is directed against the Babylonian deities’ claim to possess the power of destiny and the future, predominantly against Bel-Marduk, to whom both Nabonidus and his opponents appeal in their various political assertions regarding Cyrus. According to the Babylonian conviction, Bel-Marduk has the universal divine power, who, on the one hand, directs the course of the stars and thus determines the astral omens and, on the other hand, directs the course of history (cf. Cyrus Cylinder). As an antithesis, however, Deutero-Isaiah proclaims Yhwh as the sovereign divine creator and leader of the courses of the stars in heaven as well as the course of history on earth (Isa 45:12–13). Moreover, the conflict between Nabonidus and the Marduk priesthood over the question of the highest divine power (Sîn versus Marduk) may have had a kind of “catalytic” function in Deutero-Isaiah’s formulation of the monotheistic confession.

‘There shall be no musical servitude’: Towards a Multitudinous Shostakovich in the West

2020 ◽  
Vol 145 (2) ◽  
pp. 495-505
Author(s):  
EIRINI DIAMANTOULI
Keyword(s):  
Cold War ◽  
Communist Party ◽  
The Other ◽  
The Political ◽  
Musical Style ◽  
The West ◽  
Political Views ◽  
Political Interests ◽  
The One ◽  
The Cold War

Ideologically motivated attempts to elucidate Shostakovich’s political views and to determine whether and how they may be coded into his compositions have come to characterize the Western reception of the composer’s works since his death in 1975. Fuelled by the political oppositions of the cold war, Shostakovich’s posthumous reputation in the West has been largely shaped by two conflicting perspectives. These have positioned him on the one hand as a secret dissident, bent and broken under the unbearable strain of totalitarianism, made heroic through his veiled musical resistance to Communism; and on the other hand as a composer compromised by his capitulation to the regime – represented in an anachronistic musical style. Both perspectives surrender Shostakovich and his music to a crude oversimplification driven by vested political interests. Western listeners thus conditioned are primed to hear either the coded dissidence of a tragic victim of Communist brutality or the sinister submission of a ‘loyal son of the Communist Party’.1 For those prepared to accept Shostakovich as a ‘tragic victim’, the publication of his purported memoirs in 1979, ‘as related to and edited by’ the author Solomon Volkov, presents a tantalizing conclusion: bitterly yet discreetly scornful of the Stalinist regime, Shostakovich was indeed a secret dissident and this dissidence was made tangible in his music.

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