TERMINOLOGICAL CHAOS IN LABELLING FALSE ONLINE CONTENT

The study deals with the issue of misleading information in the Internet environment. The authors define and analyse basic terms denoting various methods of disinformation. They point to the fact that there are specific terms and phenomena forming the thematic axis of the current discourse on disinformation practices in online media. They state that there is quite a lot of chaos in the field of terminology. This is the reason why they critically reconsider the existing knowledge related to disinformation, such as fake news and the like. The ambition of the authors is the conceptualisation of disinformation methods in the context of a broadening of genres and social background. They emphasise the need to research the issue because the information quality of various blogs, posts, comments, etc. raises many unanswered questions or incorrect answers. In their analysis of the issue, they use the basic methods of logical analysis, the hermeneutic approach, as well as selectively chosen examples of individual typological variants of disinformation.

Fusing Approaches in Educational Research: Data Collection and Data Analysis in Phenomenological Research

One of the aims of human sciences seek to understand the essences and meanings of human experiences by focusing on philosophical, epistemological, methodological, and linguistic principles through transcendental phenomenology and hermeneutics, two philosophies and research methodologies central to qualitative research. Therefore, fusing approaches provides a space where both epistemology and methodology within both traditions can merge to yield meaning and understanding, and at the same time, offer a new approach to dealing with data collection and data analysis without neglecting or distorting original leading concepts. Fusing approaches comes into being as the merging of overlapping and deferring epistemological, methodological, and rhetorical assumptions that a researcher brings into play and actually puts into practice sustaining a purposeful and explicit sense of neutrality to assure methodological trustworthiness. Moved by my sensitivity to lived experience, in this paper, I explicate in a step-by-step fashion the combination of Moustakas’ modification of Stevick-Colaizzi-Keen method of phenomenological analysis and Van Manen’s (1990) hermeneutic approach to phenomenology in data collection and analysis. In fusing approaches, I encourage researchers to generate knowledge and show understanding emanated from both transcendental phenomenology and hermeneutics sustaining a deep sense of neutrality, co-creation, thoughtfulness, and rigor.

Makna Kata שָׁפַך (Shapak) Berdasarkan Kitab Kejadian 9:6

Kejadian 9 merupakan awal dari kisah perjanjian Allah dengan semua ciptaan-Nya di bumi setelah air bah, yang diwakilkan oleh Nuh. Kehidupan manusia sangat berharga di mata Tuhan, Allah menghendaki manusia untuk saling mengasihi bukan untuk saling membunuh, melalui kasih-Nya itu Allah mengadakan suatu perjanjian terhadapa pembalasan penumpahan darah pada manusia. Metode yang digunakan adalah kualitatif dengan pendekatan hermeneutika studi kata, penelitian ini bertujuan untuk menemukan makna dari kata “Penumpahan Darah Berdasarkan Kejadian 9:6” dari berbagai perbedaan interpretasi yang terjadi terhadap arti dari teks ini. Hasil dari penelitian ini mengarah kepada mengambil nyawa manusia dengan sengaja dalam arti pelaku sudah memiliki niat untuk melakukan kejahatan tersebut serta sudah merencanakan secara rapih dan memiliki tekat untuk melakukan pembunuhan, kehidupan manusia tidak boleh diambil sama sekali, karena manusia diciptakan menurut gambar Tuhan.Genesis 9 is the beginning of the story of God's covenant with all of His creation on earth after the flood, represented by Noah. Human life is very precious in the eyes of God, God wants people to love each other not to kill each other, through His love God made a covenant against the vengeance of shedding blood on humans. The method used is qualitative with a word study hermeneutic approach, this study aims to find the meaning of the word "Blood shedding based on Genesis 9:6" from the various different interpretations that occur on the meaning of this text. The results of this study lead to the intentional taking of human life in the sense that the perpetrator already has the intention to commit the crime and has been neatly arranged and has the determination to commit murder, human life should not be taken at all, because humans are created in the image of Lord.

Polygamy from Quraish Shihab’s View in the Tafsir Al-Mishbah

This paper aims to find out the method used by Quraish and the factors that influenced his interpretation of polygamy in the Tafsir of Al-Mishbah. This research is a literature research using Arkoun's hermeneutic approach in analyzing the Quraish interpretation of Polygamy in his Tafsir. Data collection was carried out by citing and analyzing relevant literature on the issue discussed, then reviewing and concluding it. The results of this study indicate that polygamy is pictured as a small emergency exit that can only be conducted in emergency situation. The method used by Quraish Shihab in his interpretation of polygamy is the tahlili method, and the approach is more dominantly contextual. Likewise, the factores that influenced his interpretation include his social settings, schools of thought, and such figures such as Al-Biqai, Muh. Abduh, Tabataba'i, and Al-Farmawy.

Perdagangan Manusia dalam Kisah Yusuf: Kajian Hermeneutik terhadap Kejadian 37:12–36

This article aims to systematically and contextually explain the events of human trafficking that occurred in the Genesis 37: 12-23 story. This article was written using a qualitative method with a hermeneutic approach and literature study. Through these methods and practices, the writing of this article presents a series of written information data about the causes, forms and effects of the trafficking incident that occurred in the story of the character Yusuf in Genesis 37: 12-23. Theoretically, the human trafficking incident that happened in the character of Yusuf in Genesis 37: 12-23 is a form of crime against humanity in the form of slavery which involves the exploitation of economic and social factors. As a result, as the main character in this incident, Yusuf experienced various acts of physical and mental violence as a logical consequence of the trafficking incident he shared. These acts of physical and psychological violence have a broad impact on the journey of life and the growth of Yusuf's human dimension. The record of the sale of the figure of Yusuf in the Elohis traditional text ended with the recovery of the victim's trauma through a restitution approach and spiritual maturity. Both methods are essential contributions to the contextualization of Yusuf's story for the problem of human trafficking today.ABSTRAKArtikel ini dibuat dengan tujuan untuk menjelaskan secara sistematis dan kontekstual tentang peristiwa perdagangan manusia yang terjadi dalam kisah Kejadian 37: 12-23. Artikel ini ditulis menggunakan metode kualitatif dengan pendekatan hermeneutik dan studi kepustakaan. Melalui metode dan pendekatan tersebut, penulisan artikel ini menyajikan serangkaian data informasi tertulis tentang sebab, bentuk dan akibat dari peristiwa perdagangan manusia yang terjadi pada kisah tokoh Yusuf dalam Kejadian 37: 12-23. Secara teoritis, peristiwa perdagangan manusia yang menimpa tokoh Yusuf dalam Kejadian 37:12 -23 merupakan bentuk kejahatan kemanusiaan berupa perbudakan yang melibatkan eksploitasi faktor ekonomi dan faktor sosial. Akibatnya, Yusuf sebagai tokoh utama dalam kejadian ini mengalami berbagai tindakan kekerasan fisik dan mental sebagai konsekuensi logis dari peristiwa perdagangan manusia yang dialaminya. Tindakan kekerasan fisik dan mental tersebut memiliki daya dampak luas bagi perjalanan hidup dan pertumbuhan sisi kemanusiaan Yusuf. Catatan kisah perdagangan tokoh Yusuf dalam teks tradisi Elohis, diakhiri dengan adanya pemulihan trauma korban yang dilakukan melalui pendekatan restitusi dan pematangan spiritual. Kedua Pendekatan tersebut menjadi sumbangan penting terhadap pemaknaan kontekstualisasi kisah Yusuf bagi persoalan perdagangan manusia pada masa kini.

THE DIALECTICS OF RELIGIOUS AND CULTURAL LIBERALISM IN THE TRANSCULTURAL ERA

Trans culture is a cross-cultural condition which can develop or survive within the life of a community. Religion and culture as the pillars for unity in the cross-cultural era can potentially develop into liberalism. This study aims to reveal the process of religious and cultural liberalism along with the solutions. It uses a qualitative-analysis method with hermeneutic approach based on the thoughts of the figures of Nahdlatul Ulama (NU) in East Java. To collect the data, the researchers conduct in-depth interviews and data analysis of the works and news on religious and cultural liberalism. The study discovers the dialectic model of religious liberalism by making human rights the main source of law, which is called theological-capitalism. Besides, it finds cultural liberalism in the form of an identity crisis, which is called enculturation-liberalism. To overcome the religious liberalism, we can use clarification techniques and logical-systematic thinking. Meanwhile, the solution to deal with cultural liberalism is through cultural realism and socio-cultural learning. Transkultural adalah kondisi lintas kebudayaan yang dapat berkembang atau bertahan di kehidupan masyarakat. Agama dan budaya sebagai pilar persatuan yang dalam era lintas kebudayaan berpotensi berkembang pada paham liberal. Tujuan penelitian ini mengungkap proses liberalisme agama dan budaya yang disertai solusi dalam menangkalnya. Metode penelitian yang digunakan adalah kualitatif-analisis dengan pendekatan hermeneutik berdasarkan pemikiran tokoh Ulama’ NU Jawa Timur. Dalam menggali data, dilakukan interviu mendalam serta analisis data dokumentatif karya dan berita liberalisme agama dan budaya. Hasil penelitian ditemukan model dialektika liberalisme agama dengan menjadikan Hak Asasi Manusia sebagai sumber hukum utama disebut teologis-kapitalistik, sedangkan dialektika liberalisme budaya dalam bentuk krisis identitas disebut enkulturasi-liberalistik. Solusi dalam menaggulangi liberalisme agama dengan menggunakan teknik klarifikasi dan berfikir logis-sistematis. Sedangkan solusi menghadapi liberalisme budaya melalui realisme culture dan socio-culture learning.

Konsep Amar Ma’ruf Nahi Munkar al-Ghazali dan Relevansinya dengan Nilai-nilai Moderasi Beragama di Pondok Pesantren Sidogiri

<p class="06IsiAbstrak"><em>Ihya’ ‘Ulum al-Din </em>is one of the most studied books in the pesantren, especially in the pesantren of Sidogiri. The main reason is because the book has been considered as a book of sufism with high values of moderation. This study aims to identify the moderation values of da'wah in the <em>Ihya’</em> and examine its effect on the da'wah paradigm of pesantren of Sidogiri. This study uses Gadamer's hermeneutic approach to connect the theory in the <em>ihya'</em> and the reality of da'wah at the pesantren of Sidogiri. Data obtained through documentation, interviews and observations. This study shows that the concept of da'wah in the <em>Ihya’</em> is full of high values of religious moderation. This can be understood from the concept of <em>amr ma'ruf nahi munkar</em> which al-Ghazali explained in his work. This research also shows that the moderation value in the <em>Ihya’</em> affects the da’wah paradigm of pesantren of Sidogiri which is moderate and full of persuasive approaches.</p>

“Every human action is anthropophagic”

The Freudian theory and the era of acceleration announced by the Futurist Manifesto arrived in Brazil in 1899 and 1909, respectively. Afterwards the concrete reception of these two significant events became more than the symptomatic revelation of the shocks provoked by industrial modernity and its powerful undercurrent of anxieties. The poet, „clown“, writer and major figure of the Brazilian modernist avant-garde, Oswald de Andrade (1890-1954) absorbed Freud and the Futurist Manifesto at once, re-pragmatized and re-semantized them. Oswald's concept of Cultural Anthropophagy (1928) as a central interpretative strategy, to be exact, an hermeneutic approach is defined by Haroldo de Campos aptly: “Oswald's ‘Anthropophagy’ [...] is the thought of critical devoration of the universal cultural heritage” (Campos,1986). The introduction of the anthropophagic trope inspired by Native Americans’ metaphysics leads the poet to a subversion of the Gestalt/Behavior psychological theories: “The anthropophagic function of the psychological behavior is reduced to two parts: 1) totemiser the external taboos; 2) create a new taboo in exogamic function” (Andrade,1929). From 1928 to 1950 the Anthropophagy approach on the interaction between the individual and the environment gained philosophical consistency. Oswald's thesis is a conceptual alternative that attempted to bring answers through the amplification of our ethical becoming. As an epistemological perspective attentive to the different modes of existence, the proposition of Oswald is a field of transformative practices having the power to overcome the techno-industrial paradigms. I will examine the contribution of Oswald de Andrade to theoretical psychology and to the issues that arise in an “Era of Acceleration” where the symbolic field is replaced by a cybernetic field.

K. JASPERS: THE TRANSCENDENT SOURCE AND OPENNESS OF HISTORICAL EXPERIENCE

Статья сфокусирована на рассмотрении трактовки исторического опыта в экзистенциальной философии К. Ясперса. В ее формате представлен анализ этим автором основных предпосылок конституирования исторического опыта в онтологическом и эпистемологическом измерениях. Показана подчеркиваемая им дуальная противоположность необъективируемых экзистенциальных оснований формирования исторического опыта и его онтического содержания, сопряженного с существованием человека в конструируемом им мире, обладающем синхронным и диахронным измерением. Исторический опыт рассматривается Ясперсом как возникающий в коммуникации, складывающейся в интерсубъективном пространстве, а также в измерении контакта человеческого субъекта и непостижимого абсолютного начала мира. Подробно анализируется герменевтический подход Ясперса к интерпретации смысла всемирной истории в свете опыта ее постижения. Рассматривая в надконфессиональной перспективе опыт истории как содержащий в себе момент рождения философской веры в эпоху осевого времени, Ясперс предложил собственное понимание идеи истории как ориентированной на видение ее цели в перспективе движения к объединению человечества. Перспективизм его позиции вырисовывается в понимании открытости и нонфинитности прочтения смысла исторического опыта в горизонте настоящего. The article is focused on the interpretation of historical experience in K. Jaspers’s existential philosophy. In its format, the basic prerequisites for the constitution of historical experience in ontological and epistemological dimensions are analyzed. The dual opposite of the non-explicable existential foundations of the formation of historical experience and its ontic content, referring to the presence of a person in the world with its synchronous and diachronic dimension, is revealed. Historical experience is considered by Jaspers as arising in communication that takes place in intersubjective space, as well as in the dimension of contact between a human subject and the incomprehensible absolute foundation of the world. His hermeneutic approach to the interpretation of the meaning of world history in the light of the experience of its comprehension is analyzed in detail. Considering the historical experience in a supra-confessional perspective as containing the moment of the birth of philosophical faith in the axial time epoch, Jaspers proposed his own understanding of the idea of history as focused on the vision of its goal in the perspective of the movement towards the unification of mankind. The perspectivism of his approach finds expression in the understanding of openness and non-finiteness of reading the meaning of historical experience in the horizon of the present.