Oposisi Biner dalam “Lettres de Mon Moulin” Karya Alphonse Daudet

Binary opposition is the most important aspect that can reveal how humans think, how humans produce meaning and understand reality (Culler, 1976). Therefore, the discovery of binary oppositions is useful in providing clues to the workings of human reason. In the context of narrative analysis, binary opposition can reveal how the logic behind a narrative is made. Based on this, this study highlights how the formation of binary opposition contained in the novel "Lettres de Mon Moulin" by Alphonse Daudet uses Lévi Strauss's theory of binary opposition (1955) and structural analysis using Freytag's plot theory (1863). The corpus of the research consists of six stories contained in the novel forming a binary opposition. After doing the analysis, it was found that a pair of words with binary opposition were included in the exclusive category and two pairs of words that were included in the non-exclusive binary opposition category. From these findings, it was found that the author of the novel, Daudet, gave directions on what was good and bad by giving a clear line of separation. This is in line with the context of making stories during the industrial revolution, which mapped the world into two things, namely traditional and modern life.

The Humble Reason. On Education in Kant and Fichte

In this paper I will focus on education as the core function of reason in Kant and Fichte. The notion of reason carries an intrinsic tendency to universality, which is difficult to be reconciled with its local (cultural, historical, anthropological) background and actualisation. I believe that the stress on the importance of learning, which can be seen in the works of both Kant and Fichte, might provide useful clues to approaching the relation between universality and particularity. I will start by focusing on Kant’s narration on the genealogy of human reason in the Conjectural Beginning of Human History, and then move on to the critical writings and selected lectures in order to focus on the role of human dignity and ethical education for the moral appraisal and the practice of virtue. Later, I will consider Fichte’s lectures on the Vocation of the Scholar, the Vocation of Man and The Characteristics of the Present Age, which are crucial to understanding the social, ethical and political role of the scholar. For Fichte, education is the best instrument to eradicate selfishness, regarded as a historical phenomenon which can lead a nation to ruin. I will then provide some conclusions concerning the two accounts and their implications.

الإعْجَازُ التشرِيْعِي فِي القُرْآنِ الكريمِ ضوَابِطُهُ ونمَاذجُهُ

The Qur'an has various forms of miracles, one of which is al-i'jaz at-tasyri'i (miracles of Islamic law). Therefore, this study will highlight how the miracles of the Shari'a are, the measuring standards along with examples that are appropriate and not in accordance with these rules. This type of research is a qualitative research where the researcher focuses on library data sources as the main resource. Then the data is described by descriptive analysis and analyzed critically (content analysis) and then gives a conclusion.The results of the study indicate that there are five criteria or rules that must be met. First, to distinguish between i'jaz tasyri'i and taujih ijaz (an attempt to explain the miraculous side) where the miracle of the Shari'a is something that is certain, while the taujih has the possibility of being right or wrong. Second, that the Shari'a contained in the Qur'an is something that is beyond the reach of the power of human reason. Third, I'jaz tasyri'i is contained in one discussion theme and not in the scope of one verse or one surah alone. Fourth, it must be underlined that not all the wisdom and secrets of His shari'a miracles can be revealed in real terms. Fifth, do not violate the rules and rules of interpretation in the analysis.

The space of ragoûts. Diderot, the dressing gown and Penelope in a beer hall

My article aims to interrogate the tension between space and time in Diderot’s philosophy starting from the tableau of the imagination and its specific functioning.By examining the category of ragoût – a culinary preparation that, during the 18th century, became an expression of an aesthetic of the relationship and harmony between the parts and the whole – I will show how it plays, between the Lettres sur les souds et muets, the Essais sur la peinture, the Salons and the Regrets sur ma vieille robe de chambre, its central role in defining an idea of dynamic spatiality, within which reality and representation coexist in relationships of mutual tension and correspondence. In fact, the ragoût reveals a conception of convenience which, by interweaving space and time, recalls the processes of human reason and interrogates them in pictorial and real space, making it habitable and comprehensible: if a detail always reveals a totality, activating a process of orientation in reality, when the relationship between the parts and the whole breaks down, the world itself falls apart. It is the law of convenience and ragoût that regulates the world: to change one’s dressing gown is to redefine one's life entirely. If this does not happen, if the relationship between the fragment and the whole is broken, as in La Grenée painting exhibited at the Salon 1767, Penelope appears more suited to a beer hall than to the majestic but sober palace of Ithaca.

Filsafat Kenabian Muhammad Saw. di dalam al-Quran

The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind.

Rationalizing (Vernünfteln)

Kant was a keen psychological observer and theorist of the forms, mechanisms and sources of self-deception. In this Element, the author discusses the role of rationalizing/Vernünfteln for Kant's moral psychology, normative ethics and philosophical methodology. By drawing on the full breadth of examples of rationalizing Kant discusses, the author shows how rationalizing can extend to general features of morality and corrupt rational agents thoroughly (albeit not completely and not irreversibly). Furthermore, the author explains the often-overlooked roles common human reason, empirical practical reason and even pure practical reason play for rationalizing. Kant is aware that rationality is a double-edged sword; reason is the source of morality and of our dignity, but it also enables us to seemingly justify moral transgressions to ourselves, and it creates an interest in this justification in the first place. Finally, this Element discusses whether Kant's ethical theory itself can be criticised as a product of rationalizing.

Sikap Dan Tanggung Jawab Orang Percaya Dalam Menyikapi Teologi Imanensi

The view of God which is reasoned logically and rationally brings the concept of God as an experience and not a transcendent person. Therefore, any form of immanence theology cannot be accepted as biblical teaching. Through a literature study approach, it is concluded that the existence of a transcendent and immanent God can counter the principles of immanence theology. God is present and actively participates in the world to give believers rest in the knowledge that no place or situation is too far away to be under God's protective hands. And moreover, God is present supernaturally and transcendentally far beyond human reason and logic, both in the form of religiosity that is built and one's relationship with the world.

7. The Bible and its critics

‘The Bible and its critics’ explores critical readings, mainly from the Reformation and the Enlightenment, which had radical effects on how the Bible was perceived. For Martin Luther, the Bible speaks about the liberation of men and women from the threat of God’s law and punishment. Thus, the Reformation sought to emancipate men and women from their bondage to the medieval church. To do so, it used the methods of the Renaissance to subject traditional readings of the biblical text to closer scrutiny. Meanwhile, the Enlightenment period saw the rise of the empirical sciences and of rationalist and empiricist philosophies which sought to base human knowledge and the conduct of human affairs on the unaided efforts of human reason. The Deists, in particular, pointed to the existence of inconsistencies and contradictions within the Bible. Out of this emerged a rich tradition of critical scholarship which sought historically to reconstruct the life of Jesus.

Scholastic and Cosmic Philosophy

This chapter places Kant’s remarks on the architectonic in historical context, and shows how Kant appropriates existing historical sources to advance his own project of the foundation of metaphysics as a science. His vision of philosophy as a unified discipline includes a scholastic and cosmic/cosmopolitan perspective. Kant endorses this distinction to emphasize the importance of systematicity and purposiveness as features of human reason, and appeals to the need for a purposive architectonic principle to integrate reason’s theoretical cognitions with its practical interest. This concept of purposiveness which orients the Doctrine of Method, the chapter argues, has been overlooked in many interpretations, but is helpful to restore the centrality of the Architectonic of Pure Reason to Kant’s overall critical system.