Pub Date : 2019-08-01DOI: 10.26593/mel.v34i2.3391.193-211
Yogie Pranowo
Jean-Paul Sartre offers a different way of looking at artworks. He offers psychological as well as phenomenological perspectives. The artworks referred to by Sartre include music, painting, literature, and theater. In his thoughts related to works of art, Sartre offers a notion of analogon, that has a key role to explain his concept of imagination. With this notion, he goes further to explain the concept of irreality in artworks, of which analogon is a medium or a material vehicle. When enjoying an artwork, one is enjoying the analogon. Music can be seen as an excess of reality, literature finds its role within its social environment, a painting provokes a viewer to rise certain images in his or her cosciousness, and an actor in theater not simply portrays the characters of a personage because he becomes ‘not real’ in playing his role on the stage. All this brings to the understanding of artwork as irreality.
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Pub Date : 2019-01-01DOI: 10.26593/mel.v34i2.3388.129-144
Rafael Mathando Hinganaday
Diversity has been an unavoidable reality. People live with other people of different religions, tribes, or races. The falling of old ideological and political structures in the world has played a great role in making this happen. To replace the old ideological and political structures, populism tends to be widely accepted by people who want to erect great wall in order to avoid immigrants. In Indonesia, populism manifests in the ideas and attitudes that alienate others based on religions and ethnic groups. The author introduces the views of Carlo Maria Martini, who, as a Catholic bishop, has promoted the idea of creating a society that supports diversity to be a new world order. Martini based his ideas on a biblical analysis, mainly on the Old Testament books such as Genesis, Exodus, and Deuteronomy. In order to find inspiration of Martini’s views for the context of Indonesia, the author relates them to Anthony Giddens and Raimon Panikkar, and finds how Martini’s ideas can be practised not only by inclusivists and pluralists, but also by exclusivists.
多样性是一个不可避免的现实。人们与不同宗教、部落或种族的人生活在一起。世界上旧的意识形态和政治结构的衰落在这方面发挥了重要作用。为了取代旧的意识形态和政治结构，民粹主义往往被那些想要竖起长城以避免移民的人所广泛接受。在印度尼西亚，民粹主义表现为基于宗教和种族群体疏远他人的思想和态度。作者介绍了天主教主教马蒂尼(Carlo Maria Martini)的观点。马蒂尼主张，建立一个支持多样性的社会是一种新的世界秩序。马蒂尼的观点基于对圣经的分析，主要是对旧约的书，如《创世纪》、《出埃及记》和《申命记》。为了找到马蒂尼的观点对印度尼西亚语境的启示，作者将其与安东尼·吉登斯和雷蒙·帕尼克卡尔联系起来，并发现马蒂尼的思想不仅可以被包容主义者和多元主义者实践，也可以被排他主义者实践。
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Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3084.35-59
Konrad Kebung
This paper presents Foucault’s philosophical thinking on the constitution of the subject as the peak point of all his works from his early writings through his last writings, lectures, and seminars. All his works therefore can be summarized as a technology or a constitution of the self. To Foucault, this particular “self” should be seen as a result of a work of art that is ordered and engraved creatively and continuously. This “self” is seen as a mode of being which is unique, historical and contextual as well. This process Foucault calls an aesthetic of existence. This paper also shows Foucault’s own perspectives on the various radical and extreme movements that often times bring forth a lot of calamities to human life. Using his aesthetic of existence, he tries to look into such problems critically and presents some possible opportunities to minimize or even to erase all kinds of radicalizations and extremisms. Humankind should be able to care of him/her self and therefore he/she should be able to care for others.
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Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3083.1-34
M. B. B. Simanjuntak
Religion has probably been very influencial since the dawn of civilization. The next imperative question would be how something that has always been in the very discourse of human achievement stays in the centre stage for generations to come. To tackle this question, it is important to see what religion actually is related to its ability to manifest the self. The question can even be extended further by examining how the self – central to epistemological inquiries – be justified by the presence of consciousness. Constructing answers to this colossal undertaking of religious identity invites a thorough understanding of how human beings can be taken as conscious. The subsequent agenda is to determine whether consciousness lies within or – on the other way around – outside; whether it is naturally personal or else impersonal. Having dealt with these risky arguments allows us to slightly probe something in the future concerning the debatable fate of being a religious self. Both Mark C. Taylor’ rejuvenated schemata and Yuval Noah Harari’ reinvented algorhytms have provided an extra breathing space that facilitates broader chances for religion to further play a farther role in an even broader horizon of foreseeable possibilities.
自文明诞生以来，宗教可能一直非常有影响力。下一个紧迫的问题是，一直在人类成就的话语中出现的东西是如何在未来几代人的舞台上保持中心地位的。要解决这个问题，重要的是要看到宗教实际上与它表现自我的能力有什么关系。这个问题甚至可以通过检验自我——认识论研究的中心——如何被意识的存在所证明而进一步扩展。要回答宗教认同这一巨大问题，就需要我们彻底理解人类是如何被视为有意识的。接下来的议程是确定意识是在内部还是——反过来说——在外部;无论是天生的个人的还是非个人的。在处理了这些冒险的争论之后，我们可以稍微探讨一下未来关于作为一个宗教自我的有争议的命运。马克·c·泰勒(Mark C. Taylor)复兴的图式(schemata)和尤瓦尔·诺亚·哈拉里(Yuval Noah Harari)重新发明的算法都提供了一个额外的喘息空间，为宗教提供了更广泛的机会，使其在可预见的可能性的更广阔的视野中进一步发挥更大的作用。
{"title":"Disposisi Religio-Strategis Skemata Algoritma Mark C. Taylor dan Yuval Noah Harari","authors":"M. B. B. Simanjuntak","doi":"10.26593/MEL.V34I1.3083.1-34","DOIUrl":"https://doi.org/10.26593/MEL.V34I1.3083.1-34","url":null,"abstract":"Religion has probably been very influencial since the dawn of civilization. The next imperative question would be how something that has always been in the very discourse of human achievement stays in the centre stage for generations to come. To tackle this question, it is important to see what religion actually is related to its ability to manifest the self. The question can even be extended further by examining how the self – central to epistemological inquiries – be justified by the presence of consciousness. Constructing answers to this colossal undertaking of religious identity invites a thorough understanding of how human beings can be taken as conscious. The subsequent agenda is to determine whether consciousness lies within or – on the other way around – outside; whether it is naturally personal or else impersonal. Having dealt with these risky arguments allows us to slightly probe something in the future concerning the debatable fate of being a religious self. Both Mark C. Taylor’ rejuvenated schemata and Yuval Noah Harari’ reinvented algorhytms have provided an extra breathing space that facilitates broader chances for religion to further play a farther role in an even broader horizon of foreseeable possibilities.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85437373","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3087.96-110
O. O. Daeli
Spirituality is a virtue of being men and women. It is a significant sign to distinguish human from nonhuman. In this sense, spirituality is a particular drive to motivate people to enter their true self and to explore their inner talents. A person needs spirituality in order to be considered as an authentic person, because spirituality is basically an integral part of his or her existence. Spirituality enables people to explore, develop, and transform their talents to be an excellent contribution for humanity. It is not only associated with humans’ internal desires, but also something that leads them to use, develop, and optimize various other materials and cultures that could be treasured around them. Spirituality is a power to create a better life. Although spirituality is varied and at the same time unique because it is fundamentally and intrinsically local and localized, one must understand that spirituality is always an identity in action. It shapes and transforms human’s life as well as the world.
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Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3088.111-116
H. Tedjoworo
'Chronicles' is a journal column of "MELINTAS" which contains information about the various events, congresses, conferences, symposia, necrologies, publications, and periodicals in the fields of philosophy and theology.
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Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3086.80-95
I. B. Sugiharto
In terms of the parameter of ‘Good Life’, the Declaration of Human Rights as well as the ideals of religions and science have in fact been criticized respectively, and considered flawed. While the Declaration of Human Rights is universal in character – hence they can become a point of convergence among different religions – it is also susceptible to political manipulation, and subject to criticism from particular religious perspectives as well as from scientific outlook. As with science itself, its perspective is considered too narrow and mundane, when viewed from religious perspectives, that is, science deliberately leaves out the mysterious transcendental dimension inherent in human life. On the other hand, religion has also been under severe criticisms these days, due to its contradictory tendencies. At this juncture, atheist scientists come up with a point of view which they claim to be more neutral and objective as far as it concerns the ideal of ‘good life’. At least this is what Sam Harris believes it to be, in his idea of “moral landscape”.
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Pub Date : 2018-11-29DOI: 10.26593/MEL.V34I1.3085.60-79
H. Tedjoworo
Givenness is probably an odd term in methodology, but not in phenomenology. The long history of subjectivism in philosophy faces confrontations from Derrida's deconstruction. This history also results in a sort of mutual exclusion between philosophy and theology. The concept of the subject becomes a problem for both, but frequently it is safeguarded for the sake of a more universal 'objectivity'. The phenomenological tendency towards phenomenon, more than towards the experiencing subject and more than anything regarded as object, provokes some philosophical focus on the emancipation of the phenomena. Marion pushes phenomenology to its limits, to the extent that he is suspected of undermining the role of the subject in contemporary philosophical discourse. He reacts to Derrida's deconstruction, which was also criticised for not offering a way out of the labyrinth from the collapse of traditional thoughts. Marion is quite consistent with his phenomenology, namely in offering a way out for the subject to be a witness, and reminds that philosophy should be more appreciative of phenomena. The term saturated phenomenon represents his philosophical thinking that can be regarded as a methodological approach to respect, and not to dominate, reality. Being a witness is not the same as playing a critic on reality. This could be a useful stance for philosophers as well as theologians in the presence of the phenomena they cannot master, namely, the given phenomena.
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Pub Date : 2018-11-28DOI: 10.26593/MEL.V33I3.3074.302-321
Thomas Kristiatmo
Religion continues to exist despite the various attacks directed to its various elements. The secularisation thesis does not apply to the contemporary world, wherein religion proves itself to be an institution that always finds a place through the endless changes in human civilisation that has witnessed a growing number of violence in the name of particular religious values. Heidegger’s ideas could serve as tools to unravel this pandemonium. His philosophy makes head or tail of the religion’s features that have gone awry due to the lack of mystical elements. Heidegger proposes a fresh way of understanding religion through his reflection on the significance of dwelling poetically. Drawing inspiration from Hölderlin, he reflects upon the importance of poiesis, that is, an understanding on how human beings should live out religion so that it could always be relevant and enlightening.
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Pub Date : 2018-11-28DOI: 10.26593/mel.v33i3.3076.342-369
Emanuel Djogo
Suffering is not by any means a new phenomenon for human beings. Human and suffering are of one reality in life throughout the world. In the light of religious views, the phenomenon of suffering inexplicitly affirms the position of God as central within human life. Job’s suffering in the Christian Scriptures was narrated to contradict directly the ancient laws of retribution in the Old Testament tradition. The Author of the Book of Job seems to insinuate that suffering is not so much an effect of sin as a mystery of God. God is not the cause of suffering. Job’s misfortune draws the attention of his friends who speak in line with the tradition that it is caused by his own sinfulness and to which God has rightly vindicated. Their discussions on sin and suffering did not reach an agreement, however, to the point that eventually God must conclude the debate. The issue of unresolved suffering could properly be related to the distressed victims of HIV/AIDS. This association is intended to recommend the appropriate disposition and approaches to individuals with HIV/AIDS and those who are considered ‘victims’ of the illness, since they have been infected indirectly.
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