Fictions of Credit in the Age of Shakespeare

In Shakespeare’s England, credit was synonymous with reputation, and reputation developed in the interplay of language, conduct, and social interpretation. As a consequence, artful language and social hermeneutics became practical, profitable skills. Since most people both used credit and extended it, the dual strategies of implication and inference—of producing and reading evidence—were everywhere. Like poetry or drama, credit was constructed: fashioned out of the interplay of artifice and interpretation. The rhetorical dimension of economic relations produced social fictions on a range of scales: from transitory performances facilitating local transactions to the long-term project of maintaining creditworthiness to the generalized social indeterminacy that arose from the interplay of performance and interpretation. Fictions of Credit in the Age of Shakespeare examines how Shakespeare and his contemporaries represented credit-driven artifice and interpretation on the early modern stage. It also analyses a range of practical texts—including commercial arithmetics, letter-writing manuals, legal formularies, and tables of interest—which offered strategies for generating credit and managing debt. Looking at plays and practical texts together, Fictions of Credit argues that both types of writing constitute “equipment for living”: practical texts by offering concrete strategies for navigating England’s culture of credit, and plays by exploring the limits of credit’s dangers and possibilities. In their representations of a world rewritten by debt relations, dramatic texts in particular articulate a phenomenology of economic life, telling us what it feels like to live in credit culture: to live, that is, inside a fiction.

Social Hermeneutics Study On the Meaning of Jihad by Students of Mulawarman University

ABSTRACT: Jihad has been an integral part of Islamic discourse from its early days until today. This research was conducted to determine variations in the meaning of jihad that developed in Mulawarman University students. I use Paul Ricoeur's theory of Social Hermeneutics to explain how the process of interpreting meaning from a text. Ricoeur views that text has a life of its own regardless of the author's intention or intent (text autonomy). In interpreting the text, Ricoeur also argues that understanding and explanation are not two contradictory methods of interpreting the text. The workings of Paul Ricoeur's social hermeneutics include three factors, namely the world of text, the world of presenters, and the world of readers, whereas in this paper there are only two factors, namely the world of text and the world of readers. Jihad in al-Qur'an is repeated 41 times in 23 verses and by Ibn Al-Qayyim it is divided into four meanings, namely jihad against lust, jihad against Satan, jihad against infidels, and hypocrites, and jihad against injustice and wickedness. Meanwhile, readers only divide jihad into two meanings, namely jihad against lust and war jihad. In the process of interpreting, readers are greatly influenced by the trajectories of life that they have been through. This can be seen from the many meanings of jihad they express, namely war, defending, doing good, effort/strength, being serious, preaching, and enthusiasm. ABSTRAK: Jihad merupakan bagian integral wacana Islam sejak masa awal kedatangannya hingga sampai saat ini. Penelitian ini dilakukan untuk mengetahui variasi makna jihad yang berkembang pada Mahasiswa Universitas Mulawarman. Teori Paul Ricouer tentang Hermenutika Sosial saya gunakan untuk menjelaskan tentang bagaimana proses menafsir sebuah makna dari sebuah teks. Ricouer berpandangan bahwa teks memiliki kehidupannya sendiri terlepas dari intensi atau maksud pengarang (otonomi teks). Dalam menginterpretasi teks, Ricoeur juga berpendapat bahwa pemahaman dan penjelasan bukanlah dua metode yang bertentangan dalam menafsirkan teks. Cara kerja hermenutika sosial Paul Ricoeur mencakup tiga faktor yaitu dunia teks, dunia pemateri dan dunia pembaca sedangkan dalam tulisan ini hanya ada dua faktor yaitu dunia teks dan dunia pembaca. Jihad dalam al-Qur’an terulang 41 kali dalam 23 ayat dan oleh Ibn Al-Qayyim dibagi menjadi empat makna, yakni jihad melawan hawa nafsu, jihad melawan setan, jihad memerangi kaum kafir dan kaum munafik serta jihad melawan kezaliman dan kefasikan. Sedangkan pembaca hanya membagi jihad dalam dua makna yakni jihad melawan hawa nafsu dan jihad perang. Dalam proses penafsirannya, pembaca sangat dipengaruhi oleh trajektori kehidupan yang mereka pernah lalui. Hal ini dapat dilihat dari banyaknya makna jihad yang mereka ungkapkan, yaitu perang, membela, melakukan kebaikan, usaha/kekuatan, bersungguh-sungguh, dakwah serta semangat.

Perilaku Komunikasi Hiperpersonal Pasangan Muslim pada Online Cinta

The study of hyperpersonal communication behavior of Muslim couples through online love comes from observing the phenomenon of the activities of internet users of different sexes who interact socially, intensely, romance, even intimate even though they are not married. Despite the prohibition of Islamic religion about dating, problems have been found, that chat rooms on Facebook and Whastapp have indicated that love relationships are easier and more open than real life, often without barriers or religious norms, social status, education, physical differences, state , marital status, and age. In addition, online love has made it easy for people to find a partner (jodo), whether religious or not, can be used as an affair media for couples whose marital life is in disarray, and a media for disloyal acts to their partners. The approach used is Social Hermeneutics, Hyperpersonal Communication theory and the concept of Islamic relations. The methodology used by the communication mediated computer (CMC) method through online interviews of online couples in love in various characteristics and patterns of interaction or communication The results of the study suggest that in hyper-personal communication, Muslim couples through cyberlovers on Facebook and Watsapp construct self-presentation, self-attribution, and communication intensification. to his partner. These Muslim couples can play a role as selective senders, but they lack control over non-religious communication. As recipients, couples are less able to be balancing and adjusting their communication. In the channel, the pairs communicate asynchronously and synchronously where the informants send each other "intensive messages" or continuously without space and time. However, the nature of this online couple's relationship is not in accordance with the ta'aruf, khitbah and ghasiyah nau frame contained in Islamic values.

Integrasi Paham Agama: Membangun Kesamaan untuk Menegasikan Perbedaan Telaah Serat Sastra Gending

Islamization in Mataram shows symptoms of transformation of the cultural system of society, from global to local culture, from great culture to little culture; Sultan Agung, the last student of Sunan Kalijaga, played an important role in this task. as the third king of the Mataram, he strongly criticized the Islamization model which did not build local conciusness because it uprooted the cultural roots of the community from where it had grown, which would hinder the process of Islamization and the process of community maturity. For this reason, he formulated his thoughts through allegorical poems in the <em>Sastra Gending</em> Literature text. The purpose of this study is to provide an interpretation of the literary <em>Sastra gending</em> so that an integrative acculturative pattern is found in concocting a phenomenal model of Islamization in the Mataram era. This study was carried out by exploring library data, which will be assembled by utilizing historical research methodology of thought, while analyzing the contents utilizing social hermeneutics. Conclusion This study has 2 things: 1) Serat Sastra Gending contains that’s about personal self-integration and divine integration; 2) According to Sultan Agung, human should understand the essence of religious teachings in a balanced way, it will make human life harmonious and peaceful, not mutually blaming and toppling each other. That is the point of preaching with the pacifique penetration model

Value-semantic Dominants of the Philosophical Congress (COVID-19 Era Amendments)

The article is a revised version of a report prepared and read at the international scientific conference “What is a community? Social hermeneutics, power and media” (Belgorod, 2019). Changes’ took place that significantly clarify the very idea of the congress, its substantive content and historical relevance during the preparation for the publication of the following report materials within a few months (!). Communication as a living sense-forming beginning of the congress has been tested by the idea of social distance as some completely stable form of self-organization of the philosophical community. The COVID-19 pandemic contributed to the emergence of new conditions for its possibility: the personal turned out to be in some involuntary, “digital” identity with the public. It was impossible not to take these changes into account in the final edition of the text of the report, which included some additional semantic accents and historical in­formation. The presented material specifies the historical semantics of the idea of a philosophical congress, its substantive content and relevance. The article substantiates the understanding of the congress as a special, value-rich form of cognitive activism. The ethical and communicative meanings of the international philosophical congress are as a special or formative dialogic constellation of pro­fessional community, which does not require renouncing the individuality of each of the participants. It is thus important to suggest the moral prospects of the next VII Russian Philosophical Congress in probably an intensive connection with the renewal of value-epistemological attitudes and traditional technologies of philosophical education as an indispensable condition for the moral health of a philosophizing people.

Cultural conditionality of understanding in social hermeneutics

Social hermeneutics is a young, emerging branch of philosophy associated with problems of understanding social actions. Since any social action is aimed at transforming the human world, our present, future and past, understanding its motives and goals is of practical importance for each person and humanity as a whole. A social action always has a cultural-historical context. Understanding the motive and the meaning of the social action is impossible outside the language system that determines it and the culture of a particular nation.

Relasi Budaya dan Kuasa dalam Konstruksi Islam Kultural Pasca-Reformasi

<p>This article will examine the cultural construction of the post-reform Islam has offered a variety of opportunities and challenges. Through content analysis and social hermeneutics (which is defined as a personal interpretation of the human as a social action, this study detects that the construction of the Islamic cultural post-reform is a form of political responses Islamic culture. Through cultural ideology, politicians take advantage of the cultural basis for the crawl political interests at the same time releasing its cultural organizations from the burden of political stigmatization that could happen someday. kulturalisasi Also the political process that the political process without developing Islamic symbols. bid with culture-based politics is beneficial but at the same harm on the other.</p>