Pub Date : 1900-01-01DOI: 10.29037/digitalpress.49439
Fitri Alfariz, Rr. Yudiswara Ayu
Pancasila as a state ideology needs to continue to be actualized. One way to actualize it is to make the village one of the practical spaces. Villages are also an implication for the space for indigenous knowledge to occur. the two pancasila villages used as research objects are Balun village and Nogosari hamlet. Both of them have their own character and background as Pancasila Village. The character in each village provides sharpening of the character of Pancasila village as indigenous knowledge trough the worldviews. Therefore, this study aims to make the findings as a future concept for Pancasila Village. The purpose is based on the position of Pancasila Village as Indigineous Knowledge. The method used is a field study, namely in balun village, Lamongan, east java and Nogosari hamlet, Bantul, Yogyakarta. Data collection methods are interviews, observations, and libraries. The result obtained is that the ideal concept of pancasila village based on indigenous knowledge is to pay more attention to the relationship between individual knowledge and the social and environment. Focusing on the relationship of social cognition can provide optimization to the preservation of the originality of knowledge that exists in the community and the regulation of the direction of development of Pancasila Village.
{"title":"The Future of Desa Pancasila as Indigenous Knowledge: Comparative Study of Balun Village in Lamongan and Nogosari Hamlet in Bantul","authors":"Fitri Alfariz, Rr. Yudiswara Ayu","doi":"10.29037/digitalpress.49439","DOIUrl":"https://doi.org/10.29037/digitalpress.49439","url":null,"abstract":"Pancasila as a state ideology needs to continue to be \u0000actualized. One way to actualize it is to make the village one of the practical \u0000spaces. Villages are also an implication for the space for indigenous knowledge \u0000to occur. the two pancasila villages used as research objects are Balun village \u0000and Nogosari hamlet. Both of them have their own character and background as \u0000Pancasila Village. The character in each village provides sharpening of the \u0000character of Pancasila village as indigenous knowledge trough the worldviews. \u0000Therefore, this study aims to make the findings as a future concept for \u0000Pancasila Village. The purpose is based on the position of Pancasila Village as \u0000Indigineous Knowledge. The method used is a field study, namely in balun \u0000village, Lamongan, east java and Nogosari hamlet, Bantul, Yogyakarta. Data \u0000collection methods are interviews, observations, and libraries. The result \u0000obtained is that the ideal concept of pancasila village based on indigenous \u0000knowledge is to pay more attention to the relationship between individual \u0000knowledge and the social and environment. Focusing on the relationship of \u0000social cognition can provide optimization to the preservation of the \u0000originality of knowledge that exists in the community and the regulation of the \u0000direction of development of Pancasila Village.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115201508","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 : 1900-01-01DOI: 10.29037/digitalpress.43275
Agiska Tanesya, Myrna Laksman-Huntley
This article deals with the level of correspondence of the translations of French interjections into Indonesian in the comics Spirou et Fantasio and its translation. Using qualitative methods and literature techniques, data were analyzed based on Leech's (1981) component analysis theory and Williams' equivalence theory (2013). Types of shape changes were analyzed using Catford's (1965) shift theory. The results that show more total equivalence indicate that translators maintain correspondence and messages even though French interjections are more varied than in Indonesian. However, the translation equivalent of interjections in Indonesian is considered more appropriate for the function in the context of images than in French. The onomatopic-type interjection usually consists solely of a collection of vowels or consonantal combinations serves to support the expressions and feelings of the characters. This type of interjection dominates other forms of interjection. Although the translation of onomatopoeia into Indonesian is done only by the repetition of previous translations, the onomatopoeia that is used has different meanings depending on the context. Compared to other comics, genre humor Spirou and Fantasio is more likely to bring up the story in the picture, so the interjections and simple sentences felt quite favorable to the picture. The use of simple sentences in this comic indicates that there is no change of form is found other than the displacement of the word class in Indonesian translation
本文探讨了漫画《斯皮鲁与幻想》中法语感叹词译成印尼语的对应程度及其翻译。采用定性方法和文献技术，基于Leech(1981)的成分分析理论和Williams的等价理论(2013)对数据进行分析。使用Catford’s(1965)位移理论分析了形状变化的类型。结果表明，尽管法语的感叹词比印尼语的感叹词变化更大，但翻译人员仍然保持了通信和信息。然而，印尼语中对应的感叹词的翻译被认为比法语中更适合于图像上下文的功能。拟声感叹词通常仅由一组元音或辅音组合组成，用以支持人物的表达和感情。这种类型的感叹词在其他感叹词中占主导地位。虽然将拟声词翻译成印尼语只是通过重复以前的翻译来完成，但所使用的拟声词根据上下文具有不同的含义。与其他漫画相比，类型幽默的《Spirou and Fantasio》更倾向于把故事带到画面中，所以感叹词和简单的句子给人的感觉是非常有利于画面的。从漫画中简单句的使用来看，除了印尼语翻译中词类的移位外，没有发现形式的变化
{"title":"Le niveau d’équivalence de l’interjection dans Spirou et Fantasio et sa traduction en Indonésien","authors":"Agiska Tanesya, Myrna Laksman-Huntley","doi":"10.29037/digitalpress.43275","DOIUrl":"https://doi.org/10.29037/digitalpress.43275","url":null,"abstract":"This \u0000article deals with the level of correspondence of the translations of French \u0000interjections into Indonesian in the comics Spirou \u0000et Fantasio and its translation. Using qualitative methods and literature \u0000techniques, data were analyzed based on Leech's (1981) component analysis \u0000theory and Williams' equivalence theory (2013). Types of shape changes were \u0000analyzed using Catford's (1965) shift theory. The results that show more total \u0000equivalence indicate that translators maintain correspondence and messages even \u0000though French interjections are more varied than in Indonesian. However, the \u0000translation equivalent of interjections in Indonesian is considered more \u0000appropriate for the function in the context of images than in French. The \u0000onomatopic-type interjection usually consists solely of a collection of vowels \u0000or consonantal combinations serves to support the expressions and feelings of \u0000the characters. This type of interjection dominates other forms of \u0000interjection. Although the translation of onomatopoeia into Indonesian is done \u0000only by the repetition of previous translations, the onomatopoeia that is used \u0000has different meanings depending on the context. Compared to other comics, \u0000genre humor Spirou and Fantasio is more likely to bring up the story in the \u0000picture, so the interjections and simple sentences felt quite favorable to the \u0000picture. The use of simple sentences in this comic indicates that there is no \u0000change of form is found other than the displacement of the word class in \u0000Indonesian translation","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123479637","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}
The field of social epistemology has been producing new discourses about knowledge generation and transfer while not forgetting the social aspects of them. One of its contributions is the acknowledgment of epistemic agents other than some lone subject in transferring and generating knowledge. For many centuries, people have been receiving knowledge through educational institutions. Social epistemology now allows us to reexamine the epistemology of education, primarily since education is usually made up of testimonial knowledge—knowledge that is “transferred” by teachers to students simply by the account of the teacher’s position as the educator. Philosophy of education, up until recently, has been concerned with types of education ideally pursued by students. However, social epistemology has turned our attention to aspects beyond normativity and set about the questioning of the nature of knowledge in education in the first place. We will see how, using social epistemology as a framework, new approaches to inquire about education and the transfer of knowledge can be determined. This paper will examine the changes in which we understand knowledge transfer done by educational institutions, particularly schools, considering the advances made in the field of social epistemology. The hopes of the exploration carried out in this paper are to reassess the way we go about the philosophy of education and to ignite further discussions concerning social epistemology and its impact on education.
{"title":"Knowledge transfer in educational institutions in light of social epistemology","authors":"Luthfi Baihaqi Riziq, Rizqi Vazrin, Aryasatya Rafa Prayitno","doi":"10.29037/digitalpress.49443","DOIUrl":"https://doi.org/10.29037/digitalpress.49443","url":null,"abstract":"<p class=\"MsoNormal\" style=\"text-indent:0in;border:none;mso-padding-alt:31.0pt 31.0pt 31.0pt 31.0pt; \u0000mso-border-shadow:yes\">The field of social epistemology has been producing new \u0000discourses about knowledge generation and transfer while not forgetting the \u0000social aspects of them. One of its contributions is the acknowledgment of \u0000epistemic agents other than some lone subject in transferring and generating \u0000knowledge. For many centuries, people have been receiving knowledge through \u0000educational institutions. Social epistemology now allows us to reexamine the \u0000epistemology of education, primarily since education is usually made up of \u0000testimonial knowledge<span style=\"color: rgb(74, 74, 74); background-image: initial; background-position: initial; background-size: initial; background-repeat: initial; background-attachment: initial; background-origin: initial; background-clip: initial;\">—</span>knowledge that is “transferred” by teachers to students simply \u0000by the account of the teacher’s position as the educator. Philosophy of \u0000education, up until recently, has been concerned with types of education \u0000ideally pursued by students. However, social epistemology has turned our \u0000attention to aspects beyond normativity and set about the questioning of the \u0000nature of knowledge in education in the first place. We will see how, using \u0000social epistemology as a framework, new approaches to inquire about education \u0000and the transfer of knowledge can be determined. This paper will examine the \u0000changes in which we understand knowledge transfer done by educational \u0000institutions, particularly schools, considering the advances made in the field \u0000of social epistemology. The hopes of the exploration carried out in this paper \u0000are to reassess the way we go about the philosophy of education and to ignite \u0000further discussions concerning social epistemology and its impact on education.<o:p></o:p></p>","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124596528","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 : 1900-01-01DOI: 10.29037/digitalpress.49437
Fadhlur Rahman, Atin Suhartini
Nick Bostrom, a transhumanist figure, referred human perfection on three pillars: including super longevity (super long life), super wellbeing (super happy) and super intelligence (super intelligent). This cyborg human model adheres to the epistemology of scientism which he values as anti-traditionalist culture, religious dogmas and metaphysics, but in principle ostrom bases his perfect human model on Nietzsche (Der ubermensch), whereas scientism in Nietzsche's view is a form of religious ideas in a certain degree. This paper attempts to reveal the epistemological paradox of Bostrom's concept of transhumanism through Nietzsche's genealogical philosophy and its epistemological implications. The method used in this research is an epistemological and genealogical analysis on the three main pillars of Bostrom which are the basic foundations of its transhumanism. In this study, it is found first that the Bostrom paradox occurs not only in the misinterpretation of a perfect man, where Bostrom considers the fulfillment of the three pillars, whereas what Nietzsche means is as an independent human being in the sense of two things, namely: able to govern himself and be united or only rely on himself, and not relying on external reality or dogma. The second, paradoxes occur in the belief system of the pillars of Bostrom's transhumanism where he relies on the absolutism of science and negates all assumptions or arguments that come from metaphysics and religion. Meanwhile, what Nietzsche means is to hold on to the relativity of truth where humans will be weak and flawed if they rely on beliefs outside themselves, including science.
{"title":"Paradoxes and Epistemological Implications of Nick Bostrom’s Transhumanism in Nietzsche’s Genealogical Perspective","authors":"Fadhlur Rahman, Atin Suhartini","doi":"10.29037/digitalpress.49437","DOIUrl":"https://doi.org/10.29037/digitalpress.49437","url":null,"abstract":"Nick Bostrom, a transhumanist figure, referred human \u0000perfection on three pillars: including super longevity (super long life), super \u0000wellbeing (super happy) and super intelligence (super intelligent). This cyborg \u0000human model adheres to the epistemology of scientism which he values as \u0000anti-traditionalist culture, religious dogmas and metaphysics, but in principle \u0000ostrom bases his perfect human model on Nietzsche (Der ubermensch), \u0000whereas scientism in Nietzsche's view is a form of religious ideas in a certain \u0000degree. This paper attempts to reveal the epistemological paradox of Bostrom's \u0000concept of transhumanism through Nietzsche's genealogical philosophy and its \u0000epistemological implications. The method used in this research is an \u0000epistemological and genealogical analysis on the three main pillars of Bostrom \u0000which are the basic foundations of its transhumanism. In this study, it is \u0000found first that the Bostrom paradox occurs not only in the misinterpretation \u0000of a perfect man, where Bostrom considers the fulfillment of the three pillars, \u0000whereas what Nietzsche means is as an independent human being in the sense of \u0000two things, namely: able to govern himself and be united or only rely on \u0000himself, and not relying on external reality or dogma. The second, paradoxes occur \u0000in the belief system of the pillars of Bostrom's transhumanism where he relies \u0000on the absolutism of science and negates all assumptions or arguments that come \u0000from metaphysics and religion. Meanwhile, what Nietzsche means is to hold on to \u0000the relativity of truth where humans will be weak and flawed if they rely on \u0000beliefs outside themselves, including science. ","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129538923","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 : 1900-01-01DOI: 10.29037/digitalpress.49442
Leonardus Aditya Krisnadi
Bali is one of the cultural tourism destinations in Indonesia. As a well-known tourism destination, tourism industry in Bali has generated huge economic benefits for the Balinese people. The development of Bali tourism industry is started in the Dutch East Indies era. The colonial government attempted to prevent another bloody war with Bali’s local kingdoms to preserve the law and order in Dutch East Indies. To improve their relations with Bali’s local kingdom, the colonial government introduced the Baliseering policy as a pro-local culture policy to preserve Balinese culture from a foreign culture. However, the colonial government used Baliseering to isolate Bali from Indonesian nationalism movement in Java. Another agenda behind Baliseering policy is to develop Bali as a new tourism destination in Dutch East Indies. To encourage the development of Bali's tourism industry, Bali is promoted as a culturally rich island with bare-chested women, these promotions created the idea of a hidden paradise. This study aims to explain Baliseering as a reductionism project from Vandana Shiva’s ecofeminism approach. Baliseering has exploited Balinese culture and environment and destroyed the ideal relations between Balinese people. With Vandana Shiva’s ecofeminism approach, Baliseering is seen as another patriarchal-capitalist reductionism project. Reductionism in Baliseering policy foundations perpetuates epistemic injustice in Bali. This study is philosophical research on actual problems with a descriptive approach. This research uses the philosophical hermeneutic method with methodological elements consisting of description, historical continuity, and critical reflection.
{"title":"Baliseering as Reductionism Project: Vandana Shiva’s Ecofeminist Approach","authors":"Leonardus Aditya Krisnadi","doi":"10.29037/digitalpress.49442","DOIUrl":"https://doi.org/10.29037/digitalpress.49442","url":null,"abstract":"Bali is one\u0000of the cultural tourism destinations in Indonesia. As a well-known tourism\u0000destination, tourism industry in Bali has generated huge economic benefits for\u0000the Balinese people. The development of Bali tourism industry is started in the\u0000Dutch East Indies era. The colonial government attempted to prevent another\u0000bloody war with Bali’s local kingdoms to preserve the law and order in Dutch\u0000East Indies. To improve their relations with Bali’s local kingdom, the colonial\u0000government introduced the Baliseering policy as a pro-local culture policy to\u0000preserve Balinese culture from a foreign culture. However, the colonial government used Baliseering\u0000to isolate Bali from Indonesian nationalism movement in Java. Another agenda\u0000behind Baliseering policy is to develop Bali as a new tourism destination in\u0000Dutch East Indies. To encourage the development of Bali's tourism industry, Bali is promoted as a culturally\u0000rich island with bare-chested women, these promotions created the idea of a\u0000hidden paradise. This study aims to explain Baliseering as a reductionism\u0000project from Vandana Shiva’s ecofeminism approach. Baliseering has exploited\u0000Balinese culture and environment and destroyed the ideal relations between\u0000Balinese people. With Vandana Shiva’s ecofeminism approach, Baliseering is seen\u0000as another patriarchal-capitalist reductionism project. Reductionism in Baliseering policy foundations\u0000perpetuates epistemic injustice in Bali. This study is philosophical research\u0000on actual problems with a descriptive approach. This research uses the\u0000philosophical hermeneutic method with methodological elements consisting of\u0000description, historical continuity, and critical reflection.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115262779","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 : 1900-01-01DOI: 10.29037/digitalpress.49440
Fitria Yusrifa, Siti Murtiningsih
'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.
{"title":"'Arisan Rukun': The Cultural Strategy of the Lahendong Community, North Sulawesi in Maintaining Brotherhood Ties from Generation to Generation (Study of Social Solidarity Theory of Emile Durkheim)","authors":"Fitria Yusrifa, Siti Murtiningsih","doi":"10.29037/digitalpress.49440","DOIUrl":"https://doi.org/10.29037/digitalpress.49440","url":null,"abstract":"'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.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121021912","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 : 1900-01-01DOI: 10.29037/digitalpress.49447
Risalatul Hukmi, R. Mahaswa, Putu, Pradnya Lingga
The notion of indigenous knowledge has mostly been constructed based on the assumption that knowledge is actually intertwined with any certain socio-cultural condition. In that assumption, the social somehow is considered determining how knowledge is produced and obtained in any society. In other words, the tenability of knowledge is not measured merely by individual reasoning but through the question of how some beliefs can be justified by social context. Hence, the main objective of this paper is to argue that indigenous knowledge is as valid as scientific knowledge with some conditions, that is its openness to be falsified. Therefore, the paper argues that the separation between indigenous knowledge and scientific knowledge is irrelevant.
{"title":"The Epistemic Status of Indigenous Knowledge: A Socio-epistemological Approach","authors":"Risalatul Hukmi, R. Mahaswa, Putu, Pradnya Lingga","doi":"10.29037/digitalpress.49447","DOIUrl":"https://doi.org/10.29037/digitalpress.49447","url":null,"abstract":"The notion \u0000of indigenous knowledge has mostly been constructed based on the assumption \u0000that knowledge is actually intertwined with any certain socio-cultural \u0000condition. In that assumption, the social somehow is considered determining how \u0000knowledge is produced and obtained in any society. In other words, the \u0000tenability of knowledge is not measured merely by individual reasoning but \u0000through the question of how some beliefs can be justified by social context. \u0000Hence, the main objective of this paper is to argue that indigenous knowledge \u0000is as valid as scientific knowledge with some conditions, that is its openness \u0000to be falsified. Therefore, the paper argues that the separation between \u0000indigenous knowledge and scientific knowledge is irrelevant.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115173012","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 : 1900-01-01DOI: 10.29037/digitalpress.49452
Yurii Mielkov
The paper is dedicated to philosophical analysis of the value foundations of the Open Science concept and its link to the more general concept of humanism, as the means for building up the common knowledge of humanity while still not sacrificing the diversity of existing cultures and traditions. The philosophical methods used in the investigation include dialectics and post-non-classical approach as it is argued that solving the problem of the coexistence of humans and human cultures and enabling the openness of human knowledge requires understanding the dialectical relation of unity and plurality. It is argued that openness as a major feature of contemporary scientific knowledge corresponds to both the classical principles of ethos of science – first of all, to universalism – and to the new trends in research and education that emerged thanks to the development of information technologies. Openness is shown to be a characteristic of a community that does not put its own private or corporate goals and values above the common human values – Open Science is thus closely linked with the idea of humanism. It is shown that at the same time such universalism is not opposed by, but rather presupposes decolonization of knowledge, as the alternative, local, traditional forms of knowledge augment universal knowledge of science based on rational inquiry rather than replace it. Human knowledge, as well as human culture and human identities in general, are argued to be fractal phenomena: diversity of alternative forms of knowledge, cultures, languages, world views etc. is in no way something that opposes the unity of humanity and vice versa, and that is a necessary way to achieve mutual respect, mutual recognition and mutual understanding of the humans.
{"title":"Open Science and Humanism: Decolonization of Knowledge and Fractality of Identities","authors":"Yurii Mielkov","doi":"10.29037/digitalpress.49452","DOIUrl":"https://doi.org/10.29037/digitalpress.49452","url":null,"abstract":"The paper is dedicated to philosophical analysis of the value foundations of the Open Science concept and its link to the more general concept of humanism, as the means for building up the common knowledge of humanity while still not sacrificing the diversity of existing cultures and traditions. The philosophical methods used in the investigation include dialectics and post-non-classical approach as it is argued that solving the problem of the coexistence of humans and human cultures and enabling the openness of human knowledge requires understanding the dialectical relation of unity and plurality. It is argued that openness as a major feature of contemporary scientific knowledge corresponds to both the classical principles of ethos of science – first of all, to universalism – and to the new trends in research and education that emerged thanks to the development of information technologies. Openness is shown to be a characteristic of a community that does not put its own private or corporate goals and values above the common human values – Open Science is thus closely linked with the idea of humanism. It is shown that at the same time such universalism is not opposed by, but rather presupposes decolonization of knowledge, as the alternative, local, traditional forms of knowledge augment universal knowledge of science based on rational inquiry rather than replace it. Human knowledge, as well as human culture and human identities in general, are argued to be fractal phenomena: diversity of alternative forms of knowledge, cultures, languages, world views etc. is in no way something that opposes the unity of humanity and vice versa, and that is a necessary way to achieve mutual respect, mutual recognition and mutual understanding of the humans.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122897896","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 : 1900-01-01DOI: 10.29037/digitalpress.49433
Adi Rio Arianto, Gesti Anggraini
Understanding the world order and the world phenomenon can be divided into two main of grand-paradigm, namely “international relations” which is rooted in Western traditions and “world relations” which is rooted in Eastern traditions. The Western World sees the world order through the Discipline of International Relations (IR) which focuses on the study of the interaction of Materialism States as World-States. Furthermore, the Discipline of International Relations has produced various paradigms, philosophies, and theories about organizing the world through “Western International Relations Theory (IRT)”. Meanwhile, the Eastern World in viewing the world order has not been well codified. Therefore, the Eastern World continues to introduce new ideas on the Discipline of World Relations (WR) which focuses on the study of the interaction of Geometricalism Worlds “Tata Bawana” as World-Nations. As an effort to present a balance of studies and disciplines regarding ways to view the world, this paper would like to offer a new way of understanding the world order from the Eastern World by explaining: (1) Manunggalism as a paradigm, philosophy, and theory; (2) Indonesian School (Mazhab Indonesia) as a world political thought movement in organizing and theorizing the world relations with the spirit of “gotong royong” and its variation; (3) Introducing briefly “Eastern World Relations Theory (WRT)” to understand the world order in Manunggalian era of the 21st century, and (4) Classifying World Relations System to defining the world order in past, now, and future.
{"title":"Manunggalism: Paradigm, Philosophy, and Theory to View the World Relations (WR) Belong to Indonesian School (Mazhab Indonesia) in Manunggalian Era 21st Century","authors":"Adi Rio Arianto, Gesti Anggraini","doi":"10.29037/digitalpress.49433","DOIUrl":"https://doi.org/10.29037/digitalpress.49433","url":null,"abstract":"Understanding the world order and the world phenomenon can be divided into two main of grand-paradigm, namely “international relations” which is rooted in Western traditions and “world relations” which is rooted in Eastern traditions. The Western World sees the world order through the Discipline of International Relations (IR) which focuses on the study of the interaction of Materialism States as World-States. Furthermore, the Discipline of International Relations has produced various paradigms, philosophies, and theories about organizing the world through “Western International Relations Theory (IRT)”. Meanwhile, the Eastern World in viewing the world order has not been well codified. Therefore, the Eastern World continues to introduce new ideas on the Discipline of World Relations (WR) which focuses on the study of the interaction of Geometricalism Worlds “Tata Bawana” as World-Nations. As an effort to present a balance of studies and disciplines regarding ways to view the world, this paper would like to offer a new way of understanding the world order from the Eastern World by explaining: (1) Manunggalism as a paradigm, philosophy, and theory; (2) Indonesian School (Mazhab Indonesia) as a world political thought movement in organizing and theorizing the world relations with the spirit of “gotong royong” and its variation; (3) Introducing briefly “Eastern World Relations Theory (WRT)” to understand the world order in Manunggalian era of the 21st century, and (4) Classifying World Relations System to defining the world order in past, now, and future.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134286435","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 : 1900-01-01DOI: 10.29037/digitalpress.49435
Cakra Ludra Marhomi
Tourism is an industrial sector that is proliferating and promises benefits to large groups of people. This growth encourages the formation of tourist destinations consisting of infrastructure, supporting communities, and tourist attractions in many places. Some tourist destinations highlight the culture of the people as part of a tourist attraction. Using local culture as a tourist attraction will inevitably lead to a shift in the values and meanings of the culture. Culture consists of three dimensions; artifacts, behaviors, and ideas. Dimensions of ideas from culture include, among others, beliefs and knowledge that are owned and passed down from generation to generation through formal and non-formal education processes. In the context of culture as a tourist attraction, the dimensions of local cultural ideas will adapt to the tourism paradigm. Local beliefs will become a part of an economic system that emphasizes uniqueness in its interactions with other beliefs. Local knowledge, which includes factual, conceptual, procedural, and metacognitive knowledge, initially a process of adaptation of local communities to their environment, is now part of the tourism paradigm. Because of its global nature, the tourism paradigm is a paradigm that has universal standards. Therefore, epistemological awareness is needed to meet the dimensions of local cultural ideas and the global tourism paradigm. This epistemological awareness can be stimulated through knowledge management of the supporting community in the tourist destination by utilizing existing educational institutions and local organizations.
{"title":"Cultural Tourism and Knowledge Management: \u0000The Importance of Epistemological Awareness in Cultural Tourism Destination Management","authors":"Cakra Ludra Marhomi","doi":"10.29037/digitalpress.49435","DOIUrl":"https://doi.org/10.29037/digitalpress.49435","url":null,"abstract":"Tourism is an industrial sector that is proliferating and \u0000promises benefits to large groups of people. This growth encourages the \u0000formation of tourist destinations consisting of infrastructure, supporting \u0000communities, and tourist attractions in many places. Some tourist destinations \u0000highlight the culture of the people as part of a tourist attraction. Using \u0000local culture as a tourist attraction will inevitably lead to a shift in the \u0000values and meanings of the culture. Culture consists of three dimensions; \u0000artifacts, behaviors, and ideas. Dimensions of ideas from culture include, \u0000among others, beliefs and knowledge that are owned and passed down from \u0000generation to generation through formal and non-formal education processes. In \u0000the context of culture as a tourist attraction, the dimensions of local \u0000cultural ideas will adapt to the tourism paradigm. Local beliefs will become a \u0000part of an economic system that emphasizes uniqueness in its interactions with \u0000other beliefs. Local knowledge, which includes factual, conceptual, procedural, \u0000and metacognitive knowledge, initially a process of adaptation of local \u0000communities to their environment, is now part of the tourism paradigm. Because \u0000of its global nature, the tourism paradigm is a paradigm that has universal \u0000standards. Therefore, epistemological awareness is needed to meet the \u0000dimensions of local cultural ideas and the global tourism paradigm. This \u0000epistemological awareness can be stimulated through knowledge management of the \u0000supporting community in the tourist destination by utilizing existing \u0000educational institutions and local organizations.","PeriodicalId":270635,"journal":{"name":"Digital Press Social Sciences and Humanities","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116765957","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}
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