1 FILSAFAT AL-FARABI DALAM PRAKTEK PENDIDIKAN ISLAM

This research is aimed to explore al-Farabi philosophy in the practice of Islamic education. Al-Farabi is called as “the second teacher” after Aristotle due to his ability to understand Aristotle, who was known as the first teacher in philosophy. He also was the first Moslem philosopher who tried to face and intertwine classical Greek political philosophy and Islam as well as possible. He also made effort to make the philosophy understandable under the context of religions. In this regard, Al-Farabi was also considered as the one preserving intellectual tradition of al-Kindi, although with higher competence and creativity, and more complicated sophistication and freedom thinking. While al-Kindi was prominent as literally Moslem philosopher, al-Farabi was admitted as the founder of philosophy study in Islam, which has been developed ever since. He was the Second Teacher and the next highest authority after his role-model, Aristotle. He gained fame for introducing the doctrine of “The Harmony of Plato’s and Aristotle’s Thinking.” His logical knowledge capacity is adequate and he was well-known as Abu Nashr or Abu Naser among Latin philosophers. The philosophy of al-Farabi reconstructs the practice of Islamic education with the presence of integrality of naturalist nativits with empiricist. This brings together the belief that what someone has is important and the presence of empirical experience influence. In the context of learning process, a teacher might give learning experience which develop students’ potential, talents, and interests in defining themselves in time. Key words: al-Farabi philosophy, Islamic education, Harmony

THE ROOTS OF TRADITIONAL ISLAM IN MODERNIST MUSLIM WORKS: K.H. Aceng Zakaria and the Intellectual Tradition of Pesantren

One of characters of modernist Islam organization in Indonesia is the opposition to traditionalist Islam practices. Initially, the modernist Islam activist also learned in the traditional Islam culture before they turned around. This study focuses on the roots of the traditional Islam among the modernist Islam organization activists, Islamic Union (Persatuan Islam/PERSIS). The study object is the historical life of the PERSIS chairman, Aceng Zakaria and his magnum opus works, al-Muyassar fî ‘Ilm al-Naḥw and al-Hidâyah fî Masâ’il Fiqh Muta‘âriḍah. Through a socio-intellectual historical approach, the study shows that the Islamic intellectual tradition of the modernist activists is inseparable from the learning of traditional pesantren. Aceng Zakaria, as a PERSIS ulama, originally learned at the traditional pesantren in the mid-twentieth century. The roots of traditional Islamic science influences his intellectual career which was reflected in his works. Both books, Arabic grammar al-Muyassar and fiqh discourse al-Hidâyah demonstrate his connectivity to the intellectual of traditional pesantren. However, Aceng Zakaria, as a modernist and reformist ulama, also modified his explanation systematically and practically. This shows that the genealogy of intellectual tradition of pesantren has an important position in supporting the development of reformist Islamic ideas in Indonesia.

Reframing Chinese Business History

Business history is expanding to include a greater plurality of contexts, with the study of Chinese business representing a key area of growth. However, despite efforts to bring China into the fold, much of Chinese business history remains stubbornly distal to the discipline. One reason is that business historians have not yet reconciled with the field's unique origins and intellectual tradition. This article develops a revisionist historiography of Chinese business history that retraces the field's development from its Cold War roots to the present day, showing how it has been shaped by the particular questions and concerns of “area studies.” It then goes on to explore five recent areas of novel inquiry, namely: the study of indigenous business institutions, business and semi-colonial context, business at the periphery of empire, business during socialist transition, and business under Chinese socialism. Through this mapping of past and present trajectories, the article aims to provide greater coherence to the burgeoning field and shows how, by taking Chinese business history seriously, we are afforded a unique opportunity to reimagine the future of business history as a whole.

Dialectics of Technoscience

Dialectics is a philosophical method developed by Hegel (1770–1831), but building on an intellectual tradition whose origins can be traced back to ancient Greece. Dialectics was initially practiced as an educational technique for conducting philosophical discussions. For Hegel, however, dialectical processes can be discerned in the dramatic unfolding of nature, history and human thinking as such. The first dialectical thinker, in the genuine sense of the term, according to Hegel (1971), was Heraclitus (535 – c. 475 BC), in whose “obscure” aphorisms Hegel recognises the awareness that dialectics is more than merely a technique to foster critical reflection. Heraclitus already refers to a basic logic guiding the dynamics of nature as such, to a λόγος at work in actual processes of becoming and change, giving rise to contrasting and contradictory developments (“objective dialectics”, as Hegel phrases it). For dialectical thinkers, the dialectical method is fundamentally in tune with nature, because nature as such is inherently dialectical. Hegel considered Aristotle as ancient philosophy’s most thoroughly dialectical thinker, as we have seen, while Hegel himself is regarded as a modern Aristotle (Beiser, 2005, p. 57; Pippin, 2019, p. 301).

The Dialogue Between Believers and Atheists: the Platonic Model in the Laws

This paper examines the question concerning the right model of epistemically rational dialogue. First of all, the main, though not undisputed, principles of rational dialogue are defined according to the contemporary field of the epistemology of disagreement. It then explains why even these principles are not sufficient for making the disagreement between believers and atheists not only a rational discourse but also a fruitful dialogue. This paper defends a thesis that the latter aim can be achieved with a proper model of dialogue, which is found in Plato’s Laws – one of the first discussions between the believers and the atheists in the Western intellectual tradition. This model not only includes the contemporary principles of rational argument but also provides some new guidelines for the solution of problems that lead the believers and the atheists to the communicational dead end.

The Effect Of Hamzah Fansuri's Mystical Thought To The Muslim Intellectual Tradition In The Archipelago

This discussion aims to explain further the effect of Hamzah Fansuri's mystical thought to the muslim intellectual tradition in the archipelago. This research is a library research using a historical approach to obtain data and conducting content analysis. This research show that Hamzah Fansuri was the first in the Archipelago who wrote on mystical thoughtin a systematic form that had roots in a strong scientific approach and pure of deviation and perfect in reference to Arabsources. From the works of Ḥamzah Fanṣūrī, we can see his mystical style of writing which had a distinctive character, in contrast to other Fansuri's who lived in the past. Although the influence of wahdah al-wujud was still strong, Hamzah Fansuri was able to transform the term in Arabic into Malay, so it could be understood by people who were unable to speak Arabic. Hamzah Fansuri provided new technical concepts in Malay; he has made the language fully adequate to discussthe doctrines of philosophical and metaphysical thought formulated by previous Sufis. Hamzah Fansuri is not only as the originator and pioneer of Sufism wujudiyah in the archipelago, but also as laying the foundations of Islamic studies and integration of Islam and culture.

Introducing Solid Fluids

This issue opens an inquiry into the tension between solidity and fluidity. This tension is ingrained in the Western intellectual tradition and informs theoretical debates across the sciences and humanities. In physics, solid is one phase of matter, alongside liquid, gas and plasma. This, however, assumes all matter to be particulate. Reversing the relation between statics and dynamics, we argue to the contrary, that matter exists as continuous flux. It is both solid and fluid. What difference would it make were we to start from our inescapable participation in a world of solid fluids? Is solid fluidity a condition of being in the midst of things, or of intermediacy on a solid-fluid continuum? Does the world appear fluid in the process of its formation, but solid when you look back on things already formed? Here we open new paths for theorizing matter and meaning at a time of ecological crisis.

Non-Proletarianization Theories of the Jewish Worker (1902-1939).

In the early twentieth century, an economic doctrine known as “non-proletarianization theory” became influential among left-wing Zionists in Russia. According to this theory, Jewish workers were unable to “proletarianize”—that is, to integrate large-scale industry; hence, Jewish territorial autonomy was required, whether in Palestine or elsewhere. This article analyzes this theory’s historical development, focusing on the works of three authors: Khaim Dov Horovitz, Yakov Leshchinsky, and Ber Borochov. I claim that discussions of Jewish non-proletarianization can be considered a specific and coherent intellectual tradition in the history of economic thought. I also discuss these theories’ relation to the anti-sweatshop campaign of the Progressive Era, particularly John R. Commons’s writings on Jewish immigrants that were recently debated in this journal.

African American political thought reimagined: A review of African American Political Thought: A Collected History

This review essay surveys the contributions of the new edited volume African American Political Thought: A Collected History. The thinker-based approach to the study of African American political thought advanced in the volume highlights the ways in which thinkers reformulate the central political questions of the intellectual tradition and constitute the canon through the citation and invocation of earlier figures. It also draws attention to the rhetorical, strategic, and tactical dimensions of their political thought. The volume sets a new standard for study of African American political thought and makes a persuasive case for the tradition’s important contributions to political theory broadly. However, by tying its significance too closely to its interventions within American political thought, the volume inadvertently minimizes the global resonances of African American political thought.