Abstrak:Tradisi filsafat Barat sepenuhnya didasarkan pada apa yang disebut sebagai logosentrisme atau 'metafisika kehadiran' (metaphysics of presence). Logosentrisme merupakan sistem metafisik yang mengandaikan logos atau kebenaran transendental di balik segala hal yang tampak di permukaan atau segala hal yang terjadi di dunia fenomenal. Makna tidak pernah hadir kecuali dalam intertekstualitas tanda. Derrida mengajak untuk melampaui bahasa seperti yang dihasilkan oleh sistem linguistik dan logika. Hubungan antara bahasa dan pikiran merupakan hubungan yang timpang. Pikiran selalu diperlakukan lebih tinggi danpada kata-kata, Pikiran menjadi sumber dari bahasa, sementara bahasa hanya kepanjangan tangan dari pikiran. Bahasa bertugas menyampaikan sesuatu yang ingin diekspresikan oleh pikiran. Derrida menolak supremasi pikiran sebagai fakultas tersendiri yang bebas dari bahasa, dan sebaliknya menegaskan bahwa pikiran juga terkontaminasi oleh bahasa dan diferensialitas tanda-tanda. Derrida mengoperasikan differance untuk membedah kelemahan internal dari metafisika Barat. Pengaruh dari differance juga melebar ke institusi-institusi pengetahuan lainnya yang membentuk nalar epistemik dari setiap pemikiran yang baku, tertutup, dan final. Differance menjadi anasir yang tak terelakkan dalam setiap disiplin keilmuan. Sistem-sistem pemikiran dibangun di atas 'teks' dan beroperasi dengan cara kerja teks, tak dapat menghindar dari differance. Kehadiran differance juga menggerakkan seluruh permukaan teks yang terlihat datar dengan memfungsikan kembali 'logika permainan' yang direpresi oleh logika yang dominan. Kebenaran, makna, atau referens dalam teks tidak menjadi prioritas utama yang dicari. Semua ini dialami lebih sebagai proses. Differance secara terusmenerus mempertanyakan asumsi-asumsi yang mapan dan mengujinya dengan kemungkinan-kemungkinan baru yang lebih radikal, paradoksal, atau bahkan absurd. Abstract:The tradition of Western philosophy is based entirely on what is called logosentrism or 'metaphysics of presence'. Logosentrism is a metaphysical system that presupposes logos or transcendental truths behind everything that appears on the surface or everything that happens in the phenomenal world. Meaning is never present except in the intertextuality of the sign. Derrida invites to go beyond the language as produced by linguistic and logic systems. The relationship between 1 Artikel ini merupakan edisi online pertama kali dan pernah dimuat dalam edisi cetak di jurnal Okara vol. 1 (Mei, 2009 language and thought is a lame relation. The mind is always treated higher and in words, the mind becomes the source of the language, while the language is only an extension of the mind. Language is in charge of conveying something that the mind expects to express. Derrida rejects the supremacy of the mind as a separate faculty free from language, and instead asserts that the mind is also contaminated by the language and differentiality of signs. Derrida operates differance to dissect the internal weakness of Western metaphysics. The...
Idealism various groups of political Islam failed to change the political landscape of the Middle East and some other regions. Political Islam is not won power, while the old regimes are still in power. Western powers are increasingly plugging hegemony (political, economic, cultural) in the region. Political Islam is also not always successfully display the values contained in the ideals of fundamentalism in the form of the application of religious laws in politics. Islamic fundamentalists in some places only produce changes that are not significant in the fields of law, politics and economics. In this case, fundamentalism does emphasize the application of Sharia totally, but often do not care about the character of the political system. The variant of the traditional and modern fundamentalism fundamentalism can be seen also shift to the neo-fundamentalism. Orientation and strategy of neofundamentalism is the master of society through social action, far from being revolutionary, neo-fundamentalists are now entering into civil society and political classes. 254|Although the character of the revolution is lost, the symbols of Islam seeped into the public and political discourse of Islam. Neo-fundamentalism seeks reislamization society at grassroots level, and no longer through the country. Fundamentalists are directing the struggle in the birth of an Islamic society and Islamic space. This shift has seen as a symbol of Islamic fundamentalism in the political failure that resulted in a significant change in the weight of thought and movement.[Idealisme berbagai kelompok Islam politik ternyata gagal mengubah landscape politik Timur Tengah dan beberapa kawasan lainnya. Islam politik tidak berhasil meraih kekuasaan, sementara rezim-rezim lama masih terus berkuasa. Kekuatan Barat semakin menancapkan hegemoni (politik, ekonomi, budaya) di kawasan tersebut. Islam politik juga tidak selalu berhasil menampilkan nilainilai yang terkandung dalam cita-cita fundamentalisme berupa penerapan hukum-hukum agama (syariah) dalam politik. Kaum Islam fundamentalis di beberapa tempat hanya melahirkan perubahan-perubahan yang tidak signifikan di bidang hukum, politik dan ekonomi. Fundamentalisme memang menekankan penerapan syariah secara total, tetapi seringkali tidak mempedulikan watak sistem politik. Selain terdapat varian fundamentalisme tradisional dan fundamentalisme modern dapat disaksikan pula adanya pergeseran dengan apa yang disebut sebagai neo-fundamentalisme. Orientasi dan strategi kelompok neo-fundamentalisme yakni menguasai masyarakat melalui tindakan sosial. Jauh dari kesan revolusioner, kaum neo-fundamentalis sekarang masuk ke masyarakat sipil dan kelas-kelas politik. Meskipun watak revolusi hilang, simbol-simbol Islam merembes ke masyarakat dan diskursus politik Islam. Neofundamentalisme berusaha me-reislamisasi masyarakat pada tingkat akar-rumput, dan tidak lagi lewat negara.
Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.
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