Harmonisasi Islam dan Tradisi Lokal dalam Kehidupan Warga Muhammadiyah di Pedesaan

Perkembangan kehidupan masyarakat di era revolusi teknologi 4.0, membuat lembaga ekonomi dan sosial banyak yang mengalami kebangkrutan ditinggalkan warga. Nasib serupa suatu saat bisa saja dialami Muhammadiyah di masa depan. Di saat demikian itulah perkembangan Muhammadiyah dengan pengalaman aktivis gerakan berdialog dengan tradisi lokal di desa Kerto Yogyakarta, Plompong Brebers, Wuluhan Jember, Sendang Ayu Lampung, Jatinom Klaten Jawa Tengah, menarik untuk dikembangkan sebagai model dan pola dialog kreatif dan kritis semacam “ijtihad” lokal menjawab pertanyaan tentang peran dan fungsi Muhammadiyah dalam kehidupan masyarakat yang sedang berubah. Masa depan gerakan ini banyak ditentukan oleh kemampuan memaknai ulang jargon kembali kepada Al-Qur’an dan Sunnah secara kreatif dan substantif agar tidak terjebak pada pemaknaan harfiah yang kaku dan beku. Karena itu harmonisasi tradisi lokal dengan fatwa tarjih melalui media dialog kritis dan kreatif menjadi agenda masa depan yang perlu menjadi fokus perhatian para aktivis gerakan ini untuk memelihara elan-vital gerakan pembaruan sosial-budaya di era abad kedua sejarahnya.

Creative Emotion and Understanding of Democracy in the Philosophy of H. Bergson

In this paper, the concept of creative emotion (émotion créatrice) and the understanding of democracy, which arises out of it, in the philosophy of Bergson is analysed. This specific emotion does not depend on an object’s intellectual representation; therefore, Bergson refers to it as “supra-intellectual.” Contrary to the usual “infra-intellectual” emotions, it is primary in regard of the mind and the will, and it comprises the fundamental matrix of creative acts of the human being. Creative emotion is one of the forms of the intuition of duration that is rooted in élan vital. It not only determines the essential changes in the fields of art, religion or science, but also re-configures the political rationality by revealing a deeper form of sociality. Thus, the presumed anti-sociality of the philosophy of Bergson is denied. In his last work, The Two Sources of Morality and Religion, Bergson shows how creative emotion transforms understanding of democracy and how it turns this political conception into a dynamic movement corresponding to the deep process of the human being and the whole reality.

Indecisão plena de promessas: imagens da vida e da infância na filosofia de Henri Bergson

Indecisão plena de promessas: imagens da vida e da infância na filosofia de Henri Bergson Resumo: Numa passagem da obra Évolution Créatrice, Bergson recupera a imagem da criança para afirmar que a natureza viva opera através de tendências divergentes. Apesar de não ter desenvolvido um pensamento de pendor educacional, encontram-se na obra bergsoniana referências que, por um lado, recuperam a dimensão criativa e criadora da infância e, por outro, acentuam a forma infantil dos movimentos do élan vital. Estas referências fazem parte da imagética do autor, mostrando como o seu pensamento sugestiona leituras ímpares. O convite para cruzar a imagem da vida como infância com a imagem da infância como vida revela-se, assim, sugestivo para repensar o que nos habita como constitutivamente outro: a criança que fomos e a natureza que somos. E será através da imagem – como forma de contacto dinâmico com o real – que poderemos encontrar algumas respostas para a sugestão bergsoniana de se promover nas escolas um conhecimento infantil (enfantin).Palavras-chave: infância; criança; natureza; imagem; Bergson. Indecision charged with promise: Images of life and childhood in Henri Bergson’s philosophy Abstract: In a passage in his Évolution Créatrice, Bergson reclaims the image of the child to argue that living nature works through divergent tendencies. Although Bergson’s work doesn’t focus specifically on education, it does contain references that, on the one hand, reclaim the creative and creating nature of childhood, while on the other hand accentuating the childlike nature of élan vital’s movements (vital impetus). These references are part of Bergson’s repertoire of imagery and demonstrate how his thought evokes uneven readings. The invitation to cross the image of life as childhood with that of childhood as life ultimately evokes a rethinking of what inhabits us as constitutively other: the child we were and the nature we are. And it is through the notion of image – as a form of dynamic contact with reality – that we will find some answers for Bergson’s suggestion that schools promote a childlike knowledge (enfantin).Key-words: childhood; child; nature; image; Bergson. Indecisión cargada de promesas: Imagénes de la vida y de la infancia en la filosofía de Henri Bergson Resumen: En un pasaje sobre la obra Évolution Créatrice, Bergson recupera la imagen del niño para afirmar que la naturaleza viva opera a través de tendencias divergentes. A pesar de no haber desarrollado un pensamiento de carácter educacional, se encuentran en la obra bergsoniana referencias que, por un lado, recuperan la dimensión creativa y creadora de la infancia y, por otro, acentúan la forma infantil de los movimientos del impulso vital. Estas referencias hacen parte de la imagen del autor, mostrando como su pensamiento sugestiona lecturas impares. O convite para cruzar la imagen de la vida como infancia con la imagen de la infancia como vida se revela, de esta manera, sugestivo para repensar lo que nos habita como constitutivamente otro: el niño que fuimos y la naturaleza que somos. Y será a través de la imagen – como forma de contacto dinámico con lo real – que podremos encontrar algunas respuestas para la sugestión bergsoniana de promoverse en las escuelas un conocimiento infantil (enfantin).Palavras-clave: infancia; niño; naturaleza; imagen; Bergson. Data de registro: 20/08/2020Data de aceite: 30/11/2020

André Bazin's Film Theory: Art, Science, Religion

Always keen on the spectators’ freedom of interpretation, André Bazin’s film theory not only asks the famous question “What is cinema?,” but it also explores what is a human. By underlining the importance of personalist ethics, Angela Dalle Vacche is the first film specialist to identify Bazin’s “anti-anthropocentric” ambition of the cinema in favor of a more compassionate society. Influenced by the personalist philosophy of his mentor, Emmanuel Mounier, Bazin argued that the cinema is a mind-machine that interrogates its audiences on how humankind can engage in an egalitarian fashion towards other humans. According to Bazin, cinema’s ethical interrogation places human spirituality or empathy on top of creativity and logic. Notwithstanding Bazin’s emphasis on ethics, his film theory is rich with metaphors from art and science. The French film critic’s metaphorical writing lyrically frames encounters between literary texts and filmmaking styles, while it illuminates the analogy between the élan vital of biology and cinema’s lifelike ontology. A brilliant analyst of many kinds of films from Europe, Asia, and Latin America, ranging from fiction to documentary, from animation to the avant-garde, Bazin felt that the abstractions of editing were as important as the camera’s fluidity of motion. Furthermore, he disliked films based on a thesis or on an a priori stance that would rule out the risks and surprises of life in motion. Neither a mystic nor an animist, Bazin was a dissident Catholic and a cultural activist without membership of a specific political party. Eager to dialogue with all kinds of communities, Bazin always disliked institutionalized religions based on dogmas.

Duração e élan vital no evolucionismo espiritualista de Henri Bergson

Para responder nossa questão principal, isto é, saber como se estabelece, no conjunto da obra de Bergson, a relação entre a sua filosofia da duração e a hipótese evolucionista do élan vital, tentaremos reconstituir a plataforma especulativa de onde parte A evolução criadora e o modo como Bergson faz da esfera da vida o ponto de intersecção entre as noções de duração e de evolução. Nosso objetivo será o de situar o contexto de emergência da imagem do élan vital para aí descobrir a especificidade do pensamento de Bergson, especificidade que dá unidade à sua filosofia e marca sua contribuição para a história da filosofia. Nesse sentido, acreditamos que a teoria do élan vital não pode ser separada dessa intuição fundadora do bergsonismo que é a duração, sem ser destituída do seu significado metafísico. Assim como a consciência, o universo inteiro dura. E essa duração se caracteriza essencialmente pela liberdade. Em todo lugar onde lidamos com a vida, encontramos sob formas diversas a duração imanente à vida. O evolucionismo bergsoniano traduzido pela imagem do élan vital pode então ser compreendido da seguinte forma: o princípio da vida transcende a vida.

A Return to the Face

The chapter assesses the American sculptor Anna Coleman Ladd, who crafted prosthetic masks for facially mutilated soldiers in Paris. Rejecting the distinction between ornamental and functional prosthetics, Ladd regarded the face, be it of flesh or of galvanized copper, as a conduit for a person’s personality or spirit. This belief offered a stark contrast to the facial representations of surrealists like André Breton, who worked at the same hospital that supplied most of Ladd’s clients. Relying on vitalist principles similar to Henri Bergson’s élan vital, she therefore created the masks to give mutilated soldiers, many of whom suffered shell shock, the emotional confidence to reconnect with their past lives and to see themselves as active participants in the postwar world—finding employment, marrying, and even conceiving and raising children. Ladd’s efforts in Paris were similar to America’s rehabilitation program, which at the same time was being promoted in Carry On.

AL-QUR’AN DAN TRAFIKING

Praktek perdagangan manusia merupakan bentuk kejahatan yang masih terjadi. Mayoritas korban trafiking adalah perempuan, meskipun juga ada korban laki-laki dan anak-anak. Tulisan ini hendak mengkaji fenomena trafiking dan bagaimana al-Qur’an merespon praktik trafiking. Dari kajian yang dilakukan, dapat diketahui bahwa trafiking memiliki bermacam bentuk dan modus. Kebanyakan trafiking terjadi dalam bentuk pemaksaan kerja, serta eksploitasi seksual. Modus yang muncul ada kalanya tawaran pekerjaan dengan gaji tinggi, pemaksaan, pernikahan pesanan, atau yang terkait dengan dunia pendidikan seperti tawaran magang. Banyak faktor yang mendorong terjadinya trafiking, antara lain ekonomi, pendidikan dan sosial budaya, terutama pandangan yang masih bias gender sehingga memandang perempuan sebagai makhluk yang bisa diperlakukan semena-mena. Al-Qur’an memberikan perlawanan terhadap praktik trafiking ini. Karena tidak sesuai dengan elan vital yang dibawa al-Qur’an yang mengajarkan keadilan dan kasih sayang untuk kemaslahatan kehidupan.

Warum definiert Bergson Religion von der Mystik her?

Why Does Bergson Understand Religion From the Perspective of Mysticism? In his book Bergson makes first of all the distinction between closed societies, with a static religion, and open societies with the dynamic religion. In fact those dynamic religions are the world religions, and they are understood from the perspective of mysticism. Bergson does not accept the opposition between a mystical and a technical worldview. To the contrary, they are related to each other, especially in Christianity, by the virtue of charity. Charity, and therefore technics, is the practical dimension of mysticism. From the perspective of the mystical experience, an intuition of unity with the totality, Bergson tries to rethink the proof of the existence of God, the immortality of man and the theodicy. Modern man, as a technical man represents a special phase in the history of the evolution of nature and its divine ‘elan vital’. It is a phenomenon in which nature shows a new dimension of itself. Because the technical dimension enlarges man’s capacity of transcendence of the sense of given reality, it creates new possibilities for mystical experience. Modern man needs this mysticism because only mysticism can be the soul within the body of the technical world created by man.