Agama Kristen dan Agama Islam adalah dua agama yang diturunkan oleh Allah, keturunan Abraham dan memiliki Kitab Suci yang diwahyukan Allah. Keduanya sama-sama mempercayai Allah Yang Maha Esa, Sang Pencipta. Tujuan penulisan ini untuk memahami konsep ketuhanan agama Kristen dan Islam dan memahami refleksi ketuhanan kedua agama tersebut dalam Filsafat Perenial. Dalam pemahaman agama Kristen, Allah itu Esa yang merujuk kepada kualitatif. Sementara kata Allah bukanlah nama Oknum yang disembah melainkan gelar karena kata “Allah” juga digunakan baik kepada sesembahan Bangsa Israel dan Non-Israel. Salah satu nama Allah dalam Alkitab adalah Yahweh. Sementara dalam pemahaman agama Islam, konsep Allah adalah Esa merupakan salah satu rukun iman (Tauhid) dan ini merujuk kepada kuantitatif. Konsep Esa ini adalah monoteisme murni, di mana Tuhan bukan hanya jumlahnya Esa melainkan sifatnya pun Esa. Perbedaan pemahaman ketuhanan kedua agama tersebut dapat dilihat melalui Filsafat Perenial di mana Filsafat Perenial merupakan metafisika yang mengakui realitas Ilahi yang substansial bagi dunia benda, hidup dan pikiran. Filsafat Perenial memberikan analog tentang Tuhan seperti cahaya matahari yang satu dan ketika ditangkap oleh prisma memunculkan beraneka macam warna. Itu sebabnya Filsafat Perenial melakukan dua pendekatan yaitu: Eksoteris yang berfungsi sebagai dasar pijakan pemahaman tentang Tuhan berdasarkan perkataan Tuhan tentang dirinya melalui wahyu; Pendekatan Esoterik adalah pemahaman langsung tentang Tuhan melalui penyatuan seluruh potensi kemanusiaan yang dikenal sebagai “jalan” mistik. Kesimpulannya, agama Kristen dan agama Islam adalah menyembah Allah yang sama yaitu Allah Yang Maha Esa, Sang Pencipta (Esoterik). Kedua, kata Esa, dalam pemahaman agama Kristen berarti kualitatif sementara dalam Agama Islam berarti kuantitaf (Eksoterik). Ketiga, kata Allah dipahami berbeda, yang satu sebagai gelar, namun bagi yang satu sebagai nama (Eksoterik). Kata Kunci: Perenial, Allah, Esa
This study aims to explore inclusive education for children with Cerebral Palsy by propose the questions what is the meaning of inclusive education for children with Cerebral Palsy and how is the problem of incoherence between policy and practice in inclusive education for children with Cerebral Palsy. The research objectives in this study are to find philosophical issues in inclusive education for children with Cerebral Palsy and describes the philosophical response towards the problem of incoherence between policy and practice in inclusive education for children with Cerebral Palsy. This study uses qualitative method that bring the philosophical worldviews or sets of beliefs to the qualitative research with some particular analytical philosophy element which is consist of description, interpretation, reflection, and hermeneutics. This study uses Philosophy of Education as a theoretical framework. The result of this study is inclusive education policy for children with Cerebral Palsy find the obstacle in practical range regarding to the dilemma incoherence between policy and practice in inclusive education for children with Cerebral Palsy which caused by the principle of idealism at policy level has not compatible yet with the principle of realism which is become the purpose of inclusive education implementation for children with Cerebral Palsy. Inclusive education for children with Cerebral Palsy need a harmonization between policy and practice based on realism to enclose both physically and psycologically children with Cerebral Palsy through accommodation either in an inclusive school or in other educational institutions.
This paper aim to explores a philosophical analysis towards the obstacles who experienced by children with cerebral palsy in receiving inclusive education in inclusive schools. This paper based on qualitative research that refers to analytic in philosophy of education as its central method. Reconstructionism as one of the streams in philosophy of education also offer a philosophical response towards the dilemma of inclusive education for children with cerebral palsy through make serious efforts to positioning humanity in inclusive education for children with cerebral palsy. A philosophical response in the form of reframing the concept of inclusive education that held based on humanistic principles point out that inclusive education can be carried out comprehensively. The paper concludes that positioning humanity in providing education for children with cerebral palsy is carried out by aligning various components of education that include teachers, students, places, and time. Thus, positioning humanity in education becomes a holistic foundation in organizing education for all children.
Artikel ini secara garis besar bertujuan untuk memahami prinsip hidup kawruh begja dalam masyarakat Jawa berdasarkan teori metafisika Anton Bakker. Memaparkan kedudukan orang Jawa sebagai pengada yang berada di antara pengada-pengada lain di dalam suatu struktur realitas. Manusia Jawa dalam konteks ini diandaikan bermetafisika, yakni menempatkan dirinya sebagai subjek sekaligus sebagai objek metafisika, serta menempati posisi sebagai pengada bagi dirinya sendiri sekaligus pengada bagi orang lain. Prinsip kawruh begja memang lebih dominan memperlihatkan aspek mental yang berupa jiwa tetapi, ditekankan kembali bahwa jiwa dan badan tetaplah merupakan kesatuan realitas yang tak terpisahkan dengan perannya masing-masing. Orang Jawa pun tidak semata-mata memandang realitas melalui perspektif dirinya, tetapi juga memandang realitas fisik dunia di luar dirinya, kemudian melihat jangkauan keterhubungan antara dirinya dengan realitas di luar dirinya.
This research is aimed at explaining and analyzing the ontological status of semantical objects of religious language. This ontological status concern how every term in religious language refers to an object and how we interpret those terms, whether it represents the object itself or merely its sensual or constructive properties. This finding lies in the disputation between religious realism and non-realism. The results of this research are (1) every believer is exactly a realist because he or she has the ontological commitment to the object of the utterance, but (2) God exists independently from human thought and consciousness, (3) it is possible to put God as the object of intentional and semantic but only represents sensible qualities of the real object, and (4) the meaning of religious language depends on believer's ontological commitment on God's existence.
'Arisan Rukun' is an activity that is held regularly by the Lahendong community and is attended by several families who come from the same lineage. The existence of this tradition is a hallmark of the Lahendong community which belongs to the Minahasa ethnic group, which emphasizes solid relationships between one family and another. Emile Durkheim's Social Solidarity Theory views social solidarity as the collective consciousness of a society, and underscores the shift in social work. This study aims to explore the philosophical meaning of the existence of 'Arisan Rukun' as part of a cultural strategy in maintaining harmony between families and community members from the perspective of Emile Durkheim's Social Solidarity Theory. This study is a qualitative study that uses observation and in-depth interviews with Lahendong residents in the data collection process. The data processing was carried out by using philosophical hermeneutic analysis techniques from verbatim data transcription and using Emile Durkheim's Social Solidarity theory as an analytical tool. This study illustrates that 'Arisan Rukun' is passed down from one generation to another as a form of awareness to maintain kinship ties, especially to remember where people come from. As a consequence of the change in people's perspective, the social system in Lahendong, which was originally a mechanical community group to an organic working community group, turned out to have an impact on the existence of 'Arisan Rukun'. This can be observed from the form of the 'Arisan Rukun' activity, which is adapted to the conditions of the times and the financial capabilities of the family members involved. Collective awareness as the basis for the existence of 'Arisan Rukun' becomes a pillar in overcoming conflicts between families in Lahendong village, so that this tradition continues to be passed down from generation to generation.
AbstrakLatar belakang kajian ini bermula dari minat dalam melihat masalah dalam pendidikan untuk anak-anak Cerebral Palsy di tengah situasi sosial, budaya, dan ekonomi di negara membangun seperti Indonesia. Anak-anak Cerebral Palsy yang mempunyai masalah pada otak, memberikan tantangan untuk guru sekolah untuk menyampaikan pendidikan untuk anak-anak Cerebral Palsy. Walau bagaimanapun, peranan kerajaan sebagai pembuat kebijakan adalah penting untuk membuat peraturan yang baik dalam pendidikan untuk kanak-kanak dengan Cerebral Palsy. Tujuan kajian ini adalah untuk memperluaskan pendidikan untuk anak-anak Cerebral Palsy yang diperlukan untuk mendapatkan perhatian lebih lanjut mengenai pelaksanaan pendidikan di Indonesia. Penelitian ini menggunakan Filsafat Pendidikan sebagai kerangka teori dengan unsur-unsur metodis yakni deskripsi, interpretasi, refleksi, dan hermeneutika. Metode dalam kajian ini ialah kualitatif dengan berdasar pada sumber data kepustakaan. Hasil penelitian ini yaitu pendekatan kemampuan dapat menjadi dasar dalam penerapan pendidikan bagi anak berkebutuhan khusus Cerebral Palsy, mengingat persoalan dilematis ketidaksesuaian antara teori dan praktik dalam pendidikan anak-anak Cerebral Palsy di IndonesiaAbstractThe background of this study started from the interest in exploring the case of education for children with Cerebral Palsy in the middle of social, culture, and economy situations in developing country such as Indonesia. Children with Cerebral Palsy which has a problem on brain, gives a challenge for a school teacher to deliver the education for children with Cerebral Palsy. However, the role of goverment as a policy maker are important to make a good regulation in education for children with Cerebral Palsy. The aim of this study is to extending that education for children with Cerebral Palsy is necessary to get more attention regarding to the implementation of education in Indonesia. The methohodology in this study is qualitative research based on literature data. This study using Philosophy of Education as a theoretical framework with the element of methodology: description, interpretation, reflection, and hermeneutics. The result of this study is capability approach could be a basic education for children with special needs Cerebral Palsy in Indonesia regarding to the dilema incoherence between theory and practice in apllication of special education for children with Cerebral Palsy.
Religion as the largest ritual and social institution with the highest quantity of adherents among other institutions is often used as a justification for various violent behaviors. However religious leaders and adherents reject the relationship between religion and violence, the fact is that many subjects of violence act on certain religions. This article seeks to explore the relationship between them through Rene Girard's mimetic theory. In mimetic theory, violence is described as a consequence of the triangle of desire; subjects, mediators, and objects. The relationship in the triangle of desire shows disharmony, which is a rivalry that results in violence between the two desires of the subject and the mediator in getting the same exclusive object. Girard found how violence formed to its resolution by presenting sacrifice or third-party intervention called scapegoats, through stories contained in scriptures such as Cain and Abel. The concept of sacrifice is the foundation of the creation of sacred in religion and values about good and evil or obligations and prohibitions. The intimacy of religion and violence shows the importance of religion returning to the public sphere as a controller of violence whose role is privatized as a result of modernization but is often blamed in a variety of violence in favor of particular religions.Keywords: Mimetic Desire, Violence, Religion
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