1. Human nature

‘Human nature’ looks at the theory of human nature developed by Hume in Books One and Two of A Treatise of Human Nature. In these books, Hume’s theory of nature is presented as an account of the faculty of understanding, of the passions, and of the relation between them. The biographical context for this theory of human nature is important here, in terms of the intellectual crisis that Hume went through in the early 1730s. Key influences on Hume’s theory of human nature included Pierre Bayle, Bernard Mandeville, and John Locke. Hume reformulated his theory of human nature in his later works. There are limitations of the theory as can be revealed in remarks made by Hume about racial difference.

Individualism and the Neo-Daoist Movement in Wei-Jin China

This study explores the Neo-Daoist movement as an example of one type of Chinese individualism. It shows how this individualism arose along with the profound social and intellectual crisis at the end of the Han and carried on into the Wei-Jin period. In contrast to the generally accepted political interpretation, this essay demonstrates that the transition from Confucianism to Neo-Daoism in the Wei-Jin period can be more sensibly viewed as an outgrowth of the discovery of the individual. It concludes with the reconciliation of Daoist individualism and Confucian ritualism in the late fourth century.

Agenda Pengembangan Studi Islam di Perguruan Tinggi ... Wardani 255 AGENDA PENGEMBANGAN STUDI ISLAM DI PERGURUAN TINGGI: Mempertimbangkan Berbagai Tawaran Model Integrasi Ilmu

: Basically, there are two approaches to study Islam either in textualsources (Qur’an and hadith) or in social and cultural expressions. Those arenormative and historical approach. This article suggests that the intensive andconstant “dialogue” between the twoby applying integrated, rich, syntheticIslamic and western approaches is a must to overcome the intellectual crisis inIslamic studies in Indonesia nowdays. In other words, Islam should not beviewed from one approach only, therefore, we need to build “a bridge”between Islamic religious sciences and “secular” ones (natural sciences, socialsciences, and humanities). The bridge should be two-fold, e.g. through“islamization of science” and “scientization of Islam”. The first step meansthat we should make a room for scripture in scientific method, and that sciencesmust be value-laden. The second one means that Islamic religious sciences,such as theology, law, and ethics should be learned in the light of scientificstandard of inquiry.