Pub Date : 2023-09-29DOI: 10.36383/diskursus.v19i2.374
Albertus Adiwenanto
Homosexuality is not easily accepted in the Catholic Church. There are at least three major schools concerning the attitude towards homosexuality based on their respective theological methodologies (scientia fidei). The first school is encapsulated in the Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons (1986), which rejects homosexual persons and same-sex sexual relationships. The second school is put forward by John J. McNeill (1993), a moralist who embraces homosexual persons and same-sex sexual relationships. The last one is represented by the document of Amoris Laetitia (2016), which accepts homosexual persons but disapproves of same-sex sexual relationships. These three major schools refer to the interpretation of the document Persona Humana article 8 (1975). A survey of 566 respondents was conducted from the 8th to the 15th of November in 2022. The results show that 74.2% of respondents have a form of acceptance in accordance with Amoris Laetitia, 14.5% with the Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons, and 5.5% with the thoughts of John J. McNeill. Our study concluded that accepting homosexual persons and rejecting homosexual acts is the reference for ad experimentum moral decisions in the context of the Archdiocese of Jakarta in 2022.
Abstrak
Homoseksualitas tidak begitu mudah diterima dalam Gereja Katolik. Setidaknya ada tiga aliran yang berbeda sikap terhadap homoseksualitas berdasarkan pandangan teologi (scientia fidei) masing-masing. Aliran pertama terwakili oleh dokumen Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons (1986) yang menolak pribadi homoseksual dan hubungan seksual sesama jenis. Aliran kedua diwakili oleh seorang moralis bernama John J. McNeill (1993) yang menerima pribadi homoseksual dan hubungan seksual sesama jenis. Aliran ketiga terwakili oleh dokumen Amoris Laetitia (2016) yang menerima pribadi homoseksual namun menolak hubungan seksual sesama jenis. Ketiga aliran besar ini mengacu pada penafsiran dokumen Persona Humana artikel 8 (1975). Sejak tanggal 8 sampai dengan 15 November 2022 kami melakukan survei terhadap 566 responden. Hasil survei menunjukkan sebanyak 74.2% responden memiliki bentuk penerimaan sesuai dengan Amoris Laetitia; sebanyak 14.5% responden memiliki bentuk penerimaan sesuai dengan dokumen Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons; dan sebanyak 5.5% responden memiliki bentuk penerimaan sesuai dengan pemikiran John J. McNeill. Kami menyimpulkan bahwa sikap menerima pribadi homoseksual dan menolak tindakan homoseksual merupakan rujukan keputusan moral ad experimentum dalam konteks Keuskupan Agung Jakarta di tahun 2022.
Kata-kata Kunci: Homoseksualitas, Persona Humana, Amoris Laetitia, John J. McNeill, sensus fidei, scientia fidei
天主教会不容易接受同性恋。根据各自的神学方法论(scientia fidei)，至少有三种主要的教派对同性恋的态度。第一种观点被浓缩在《致天主教主教关于同性恋者教牧关怀的信》(1986年)中，它拒绝同性恋者和同性性关系。第二种学派是由John J. McNeill(1993)提出的，他是一位支持同性恋者和同性性关系的道德家。最后一种以Amoris Laetitia(2016)的文件为代表，它接受同性恋者，但不赞成同性性关系。这三个主要学派提到对《人之面目》第8条(1975年)的解释。该调查于2022年11月8日至15日对566名受访者进行了调查。调查结果显示，74.2%的受访者表示接受《爱的爱》，14.5%的受访者表示接受《致天主教主教关于同性恋者牧灵关怀的信》，5.5%的受访者表示接受约翰·麦克尼尔(John J. McNeill)的思想。我们的研究得出的结论是，在2022年雅加达总教区的背景下，接受同性恋者和拒绝同性恋行为是实验性道德决策的参考。Abstrak& # x0D;homseksualitas tidak begitu mudah diterima dalam Gereja Katolik。Setidaknya ada tiga aliran yang berbeda sikap terhadap homseksualitas berdasarkan pandangan teologi(科学科学)masing-masing。给天主教主教关于牧养同性恋者的信(1986年)。约翰·j·麦克尼尔(1993)，《女同性恋者》，男同性恋者，女同性恋者。(2016)阳春春，阳春春，阳春春，阳春春，阳春春，阳春春。Ketiga aliran besar ini mengacu pata penafsian dokumen Persona human artikel 8(1975)。2022年11月15日kami melakukan调查共有566名受访者。Hasil的调查显示，74.2%的受访者表示，他们的家庭生活状况良好，他们的家庭生活状况良好;塞尔维亚(14.5%)答复了memoriliki bentuk penerimaan sesuai dengan dokumen致天主教会主教关于同性恋者的牧灵关怀的信;dan sebanyak 5.5%受访者回忆说，本图克penerimaan和sesusedean penerimaan和John J. McNeill。Kami menypulkan bahwa sikap menerima pribadi homoseksual dan menolak tindakan同性恋merupakan rujukan keputusan道德与实验dalam konteks Keuskupan Agung Jakarta di tahun 2022.
Kata-kata Kunci: Homoseksualitas, Persona Humana, Amoris Laetitia, John J. McNeill, sensus fidei, scientia fidei
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 Abstrak
 Homoseksualitas tidak begitu mudah diterima dalam Gereja Katolik. Setidaknya ada tiga aliran yang berbeda sikap terhadap homoseksualitas berdasarkan pandangan teologi (scientia fidei) masing-masing. Aliran pertama terwakili oleh dokumen Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons (1986) yang menolak pribadi homoseksual dan hubungan seksual sesama jenis. Aliran kedua diwakili oleh seorang moralis bernama John J. McNeill (1993) yang menerima pribadi homoseksual dan hubungan seksual sesama jenis. Aliran ketiga terwakili oleh dokumen Amoris Laetitia (2016) yang menerima pribadi homoseksual namun menolak hubungan seksual sesama jenis. Ketiga aliran besar ini mengacu pada penafsiran dokumen Persona Humana artikel 8 (1975). Sejak tanggal 8 sampai dengan 15 November 2022 kami melakukan survei terhadap 566 responden. Hasil survei menunjukkan sebanyak 74.2% responden memiliki bentuk penerimaan sesuai dengan Amoris Laetitia; sebanyak 14.5% responden memiliki bentuk penerimaan sesuai dengan dokumen Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons; dan sebanyak 5.5% responden memiliki bentuk penerimaan sesuai dengan pemikiran John J. McNeill. Kami menyimpulkan bahwa sikap menerima pribadi homoseksual dan menolak tindakan homoseksual merupakan rujukan keputusan moral ad experimentum dalam konteks Keuskupan Agung Jakarta di tahun 2022.
 Kata-kata Kunci: Homoseksualitas, Persona Humana, Amoris Laetitia, John J. McNeill, sensus fidei, scientia fidei","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"135 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135294892","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 : 2023-09-29DOI: 10.36383/diskursus.v19i2.376
None Clemens Dion Yusila Timur
This paper is meant to show why the introduction of probation in the capital punishment act of the new Code of Criminal Law is a change we should appreciate. This change will expectedly lead Indonesia to be a nation that de facto no longer employs capital punishment. This is a desirable consequence given that, in my view, capital punishment cannot be ethically justified. In this paper, I will show why arguments in defense of capital punishment by appealing to the deterrence effect, the risk of recidivism, the sense of justice, and the principle of retributive justice do not stand up to scrutiny. The irreversible nature of capital punishment further points to the unjustifiability of this form of punishment.
Abstrak
Tulisan ini hendak menunjukkan mengapa diintroduksikannya masa percobaan dalam pasal hukuman mati KUHP terbaru merupakan perubahan yang layak diapresiasi. Perubahan tersebut berpotensi mengantar Indonesia menjadi negara yang de facto tidak lagi menerapkan hukuman mati. Menurut penulis, konsekuensi semacam ini layak disambut baik lantaran hukuman mati itu sendiri secara etis tidak dapat dibenarkan. Dalam tulisan ini, penulis akan menunjukkan mengapa argumen-argumen yang ditujukan untuk menjustifikasi hukuman mati dengan merujuk pada efek jera, risiko residivis, rasa keadilan, dan prinsip keadilan retributif tidak dapat dipertahankan. Sifat hukuman mati yang tidak membuka ruang bagi koreksi yang berarti juga meneguhkan tidak dapat dibenarkannya bentuk hukuman tersebut.
Kata-kata Kunci: hukuman mati, KUHP, efek jera, keadilan retributif, ruang koreksi
本文旨在说明为什么新刑法典在死刑中引入缓刑制度是一个值得我们欣赏的变化。预计这一变化将使印度尼西亚成为一个事实上不再使用死刑的国家。这是一个可取的结果，因为在我看来，死刑在道德上是不合理的。在本文中，我将说明为什么通过诉诸威慑效应、再犯风险、正义感和报复性正义原则来为死刑辩护的论点经不起推敲。死刑的不可逆性进一步说明了这种刑罚形式的不正当性。Abstrak& # x0D;我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。秘鲁人的生活很美好，但也很美好。menuut penulis, konsekuensi semacam ini layak disambut, baikantaran, hukuman mati, sendiri secara, ettis tiak dapat dibenarkan。Dalam tulisan ini, penulis akan menunjukkan mengapa argumumumyang ditujukan untuk menjusfikasi hukuman mati dengan merujuk pada efek jera, visiko resdiis, rasa keadilan, danprinsip keadilan retributitiak dapat dipertahankan。@ #x0D;Kata-kata Kunci: hukuman mati, KUHP, efek jera, keadilan retributif, ruang koreksi
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 Abstrak
 Tulisan ini hendak menunjukkan mengapa diintroduksikannya masa percobaan dalam pasal hukuman mati KUHP terbaru merupakan perubahan yang layak diapresiasi. Perubahan tersebut berpotensi mengantar Indonesia menjadi negara yang de facto tidak lagi menerapkan hukuman mati. Menurut penulis, konsekuensi semacam ini layak disambut baik lantaran hukuman mati itu sendiri secara etis tidak dapat dibenarkan. Dalam tulisan ini, penulis akan menunjukkan mengapa argumen-argumen yang ditujukan untuk menjustifikasi hukuman mati dengan merujuk pada efek jera, risiko residivis, rasa keadilan, dan prinsip keadilan retributif tidak dapat dipertahankan. Sifat hukuman mati yang tidak membuka ruang bagi koreksi yang berarti juga meneguhkan tidak dapat dibenarkannya bentuk hukuman tersebut.
 Kata-kata Kunci: hukuman mati, KUHP, efek jera, keadilan retributif, ruang koreksi","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"2016 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135294305","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 : 2023-09-29DOI: 10.36383/diskursus.v19i2.397
Arokiaraj Joseph Patrick
In today’s postmodern world, the idea of having absolute theories or absolute truth is rejected. This has also created a problem of how to explain religion, which is an important part of human nature. Most postmodern philosophers think there is an element of spiritual desire in each human being which is seeking the Wholly Other for its fulfilment. Hence in their own way, they have tried to explain this mystical desire in humans. Derrida has been seen as a major contributor towards the philosophy of religion in recent times. Through his project of deconstruction, he has tried to show how deconstruction is deeply religious. Deconstruction of religion is not the destruction of religion but its reinvention. The method of deconstructionism tends to teach us to move beyond the boundaries of philosophical concepts. It creates an attitude of openness towards the Wholly Other that may come or not come but we need to live as if the Other has come. Derrida’s religion portrays well the postmodernist faith. Based on his Jewish background, he finds religion to be like deconstruction, which is waiting for the Really Real or the absolute Truth. He has brought out the mystical aspect of religion through deconstruction.
Abstrak
Di era postmodern, gagasan mengenai teori yang bersifat mutlak atau ide tentang kebenaran absolut tidak bisa diterima lagi. Hal ini menimbulkan persoalan: bagaimana menjelaskan agama yang memiliki perang penting dalam hidup manusia. Sebagian besar pemikir postmodern sebetulnya percaya bahwa ada kerinduan spiritual dalam tiap manusia yang mencari pemenuhannya dalam Diri Yang Sepenuhnya Lain (Wholly Other). Dengan cara mereka yang khas, mereka berusaha menjelaskan kerinduan mistik ini. Derrida merupakan salah satu pemikir postmodern yang berkontribusi pada Filsafat Ketuhanan kontemporer. Sejatinya proyek dekonstruksi yang dikembangkannya bersifat religius. Dekonstruksi agama bukanlah destruksi agama, melainkan penemuan kembali agama. Dekonstruksi adalah suatu metode untuk melampaui batas-batas konsep-konsep filosofis. Metode ini membuat manusia bersikap terbuka pada Diri Yang Sepenuhnya Lain, hal mana mungkin hadir atau tidak hadir namun memaksa kita menghayatinya seolah-olah telah hadir. Agama yang digambarkan Derrida ini merupakan potret iman postmodern. Bertolak dari latar belakang Yahudi, Derrida mengalami agama sebagai sebuah dekonstruksi, yang masih menunggu Apa Yang Sepenuhnya Nyata atau Kebenaran Absolut. Melalui dekonstruksi ia menyingkapkan aspek mistik agama.
Kata-kata Kunci: dekonstruksi, Derrida, postmodernisme, iman, postmodern, agama
在今天的后现代世界中，拥有绝对理论或绝对真理的想法被拒绝了。这也产生了一个如何解释宗教的问题，宗教是人性的重要组成部分。大多数后现代哲学家认为，每个人都有一种精神欲望的元素，即寻求完全他者的实现。因此，他们试图用自己的方式来解释人类这种神秘的欲望。德里达被认为是近代宗教哲学的主要贡献者。通过他的解构主义项目，他试图展示解构主义是如何具有深刻的宗教性的。对宗教的解构不是对宗教的毁灭，而是对宗教的再造。解构主义的方法倾向于教导我们超越哲学概念的界限。它创造了一种对完全他者开放的态度，可能来也可能不来，但我们需要像他者来一样生活。德里达的宗教很好地描绘了后现代主义的信仰。基于他的犹太背景，他认为宗教是一种解构，等待真正的真实或绝对的真理。他通过解构揭示了宗教的神秘一面。
Abstrak& # x0D;迪亚兹时代的后现代主义、加加蓬时代的现代主义、现代主义、现代主义、现代主义、现代主义、现代主义。拜耳，拜耳，拜耳，拜耳，拜耳，拜耳，拜耳，拜耳，拜耳，拜耳，拜耳。Sebagian besar pemikir后现代sebetulnya peraya bahwa ada kerduan精神dalam tiap manusia yang menari pemenuhannya dalam Diri yang Sepenuhnya Lain(完全其他)。邓加卡拉梅里卡杨卡斯，梅里卡贝鲁萨哈梅里卡拉斯坎坎米蒂克尼。Derrida merupakan salah satu pemikir后现代主义yang berkontribusi pada Filsafat Ketuhanan kontemporer。Sejatinya proyek dekonstruksi yang dikembangkannya bersifat religius。Dekonstruksi agama bukanlah destruksi agama, melainkan penemuan kembali agama。Dekonstruksi adalah suatu方法untuk melampaui batas-batas konsep-konsep filosofis。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。德里达，我是后现代主义者。Bertolak dari latakang Yahudi, Derrida mengalami agama sebagai sebuah dekonstruksi, yang masih menungu Apa yang Sepenuhnya Nyata atau Kebenaran Absolut。【翻译】:Melalui dekonstruksi在menyingkapkan讲话的错误。
Kata-kata Kunci: dekonstruksi, Derrida，后现代主义，man，后现代主义，agama
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 Abstrak
 Di era postmodern, gagasan mengenai teori yang bersifat mutlak atau ide tentang kebenaran absolut tidak bisa diterima lagi. Hal ini menimbulkan persoalan: bagaimana menjelaskan agama yang memiliki perang penting dalam hidup manusia. Sebagian besar pemikir postmodern sebetulnya percaya bahwa ada kerinduan spiritual dalam tiap manusia yang mencari pemenuhannya dalam Diri Yang Sepenuhnya Lain (Wholly Other). Dengan cara mereka yang khas, mereka berusaha menjelaskan kerinduan mistik ini. Derrida merupakan salah satu pemikir postmodern yang berkontribusi pada Filsafat Ketuhanan kontemporer. Sejatinya proyek dekonstruksi yang dikembangkannya bersifat religius. Dekonstruksi agama bukanlah destruksi agama, melainkan penemuan kembali agama. Dekonstruksi adalah suatu metode untuk melampaui batas-batas konsep-konsep filosofis. Metode ini membuat manusia bersikap terbuka pada Diri Yang Sepenuhnya Lain, hal mana mungkin hadir atau tidak hadir namun memaksa kita menghayatinya seolah-olah telah hadir. Agama yang digambarkan Derrida ini merupakan potret iman postmodern. Bertolak dari latar belakang Yahudi, Derrida mengalami agama sebagai sebuah dekonstruksi, yang masih menunggu Apa Yang Sepenuhnya Nyata atau Kebenaran Absolut. Melalui dekonstruksi ia menyingkapkan aspek mistik agama.
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Pub Date : 2023-09-29DOI: 10.36383/diskursus.v19i2.439
Sherel Jeevan Mendonsa
Alasdair MacIntyre is considered one of the most prominent moral philosophers in the contemporary period. Nevertheless, some authors criticize his views on practical rationality as being relativistic. Though there have been authors who have defended MacIntyre through various arguments, none of these authors has referred to one of his later works, namely, Dependent Rational Animals: Why Human Beings Need the Virtues (DRA) for addressing the relativist challenge. The paper aims to fill this lacuna. Thus, the principal question to which the paper responds is: Can the views discussed in DRA contribute toward addressing the relativist challenge raised against MacIntyre? Accordingly, through various arguments, the paper demonstrates that MacIntyre’s views on animal rationality, vulnerability, and dependence as well as those concerning the virtues of care and misericordia as discussed in DRA contribute their mite toward addressing the relativist challenge raised against him.
Abstrak
Alasdair MacIntyre merupakan salah satu pakar filsafat moral terkemuka di era kontemporer. Namun, beberapa pemikir menuduh konsepnya tentang rasionalitas praktis bersifat relativistis. Meski banyak penulis lain telah berusaha membela posisi MacIntyre, tidak satu pun dari mereka mendasarkan diri pada karya MacIntyre yang lebih mutakhir, y.i. Dependent Rational Animals: Why Human Beings Need the Virtues (DRA). Makalah ini berusaha untuk mengisi kekosongan tersebut. Maka, pertanyaan utama tulisan ini ialah apakah gagasan-gagasan yang dikembangkan MacIntyre di dalam DRA dapat dipakai untuk menghadapi tuduhan relativisme terhadapnya. Artikel ini hendak menunjukkan bahwa konsep-konsep yang dikemukakan di dalam DRA, seperti “rasionalitas hewani” (animal rationality), kerapuhan, ketergantungan, kepedulian, dan belarasa (misericordia) dapat dipergunakan untuk menangkis tuduhan bahwa MacIntyre jatuh kedalam relativisme.
Kata-kata Kunci: Alasdair MacIntyre, rasionalitas praktis, relativismemoral, rasionalitas hewani, kerapuhan, kepedulian
麦金太尔被认为是当代最杰出的道德哲学家之一。然而，一些作者批评他的实践理性的观点是相对的。虽然有一些作者通过各种争论为麦金太尔辩护，但这些作者都没有提到他后来的一部作品，即《依赖的理性动物:为什么人类需要美德》(DRA)，以应对相对主义的挑战。本文旨在填补这一空白。因此，本文回应的主要问题是:DRA中讨论的观点能否有助于解决针对麦金太尔提出的相对主义挑战?因此，通过各种论证，本文证明了麦金太尔关于动物理性、脆弱性和依赖性的观点，以及《DRA》中所讨论的关于关怀和仁慈美德的观点，有助于解决对他提出的相对主义挑战。Abstrak & # x0D;Alasdair MacIntyre merupakan salah satu pakar filsafat moral terkemuka di era kontemporer。Namun, beberapappemikir menuduh konsepnya tententenrationalitas praktis bersiverelativistis。Meski banyak penulis lain telah berusaha membela posisi MacIntyre, tidak satu pun dari mereka mendasarkan diri padya MacIntyre yang lebih mutakhir, i.依赖理性动物:为什么人类需要美德(DRA)。Makalah ini berusaha untuk mengisi kekosongan tersebut。Maka, pertanyaan utama tulisan ini ialah apakah gagasan-gagasan yang dikembangkan didalam drapat dipakai untuk menghadapi tuduhan relativisme terhadapnya。Artikel ini hendak menunjukkan bahwa konsep-konsep yang dikemukakan di dalam DRA, seperti“rasionalitas hewani”(动物理性)，kerapuhan, ketergantungan, kepedulian, dan belarasa (misericordia) dapat dipergunakan untuk menangkis tuduhan bahwa MacIntyre jatuh kedalam相对论。
Kata-kata Kunci: Alasdair MacIntyre，理性主义praktis，相对论记忆，理性主义hewani, kerapuhan, kepedulian
{"title":"A. MacIntyre’s Views on Animal Rationality: A Response to the Relativist Challenge","authors":"Sherel Jeevan Mendonsa","doi":"10.36383/diskursus.v19i2.439","DOIUrl":"https://doi.org/10.36383/diskursus.v19i2.439","url":null,"abstract":"Alasdair MacIntyre is considered one of the most prominent moral philosophers in the contemporary period. Nevertheless, some authors criticize his views on practical rationality as being relativistic. Though there have been authors who have defended MacIntyre through various arguments, none of these authors has referred to one of his later works, namely, Dependent Rational Animals: Why Human Beings Need the Virtues (DRA) for addressing the relativist challenge. The paper aims to fill this lacuna. Thus, the principal question to which the paper responds is: Can the views discussed in DRA contribute toward addressing the relativist challenge raised against MacIntyre? Accordingly, through various arguments, the paper demonstrates that MacIntyre’s views on animal rationality, vulnerability, and dependence as well as those concerning the virtues of care and misericordia as discussed in DRA contribute their mite toward addressing the relativist challenge raised against him.
 Abstrak 
 Alasdair MacIntyre merupakan salah satu pakar filsafat moral terkemuka di era kontemporer. Namun, beberapa pemikir menuduh konsepnya tentang rasionalitas praktis bersifat relativistis. Meski banyak penulis lain telah berusaha membela posisi MacIntyre, tidak satu pun dari mereka mendasarkan diri pada karya MacIntyre yang lebih mutakhir, y.i. Dependent Rational Animals: Why Human Beings Need the Virtues (DRA). Makalah ini berusaha untuk mengisi kekosongan tersebut. Maka, pertanyaan utama tulisan ini ialah apakah gagasan-gagasan yang dikembangkan MacIntyre di dalam DRA dapat dipakai untuk menghadapi tuduhan relativisme terhadapnya. Artikel ini hendak menunjukkan bahwa konsep-konsep yang dikemukakan di dalam DRA, seperti “rasionalitas hewani” (animal rationality), kerapuhan, ketergantungan, kepedulian, dan belarasa (misericordia) dapat dipergunakan untuk menangkis tuduhan bahwa MacIntyre jatuh kedalam relativisme.
 Kata-kata Kunci: Alasdair MacIntyre, rasionalitas praktis, relativismemoral, rasionalitas hewani, kerapuhan, kepedulian","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"121 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135296359","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 : 2023-09-29DOI: 10.36383/diskursus.v19i2.456
Teraya Paramehta
{"title":"Denise Ferreira da Silva. Toward a Global Idea of Race","authors":"Teraya Paramehta","doi":"10.36383/diskursus.v19i2.456","DOIUrl":"https://doi.org/10.36383/diskursus.v19i2.456","url":null,"abstract":"","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"190 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135247336","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 : 2023-09-29DOI: 10.36383/diskursus.v19i2.443
Tizar Shahwirman
This paper aims to examine and evaluate Habermas’ thoughts on hermeneutical reßection as a methodology of social science based on his work titled Zur Logik der Sozialwissenschaften (On The Logic of The Social Sciences). By starting from a theory of action approach focusing on the process of inquiring and understanding intentional action, Haber-mas developed a hermeneutical reßection approach emphasizing the importance of communicative experience between the researcher and the subject examined. This approach has emancipatory power because it encourages researchers to thoroughly identify the ideological elements of social reality researched. Apart from all the advantages of Habermas’ methodological thought, his thinking should be evaluated critically because there are problematic aspects when viewed through the lens of ontology, methodology/method, and axiology.
{"title":"A Critical Inquiry into Jürgen Habermas’ Hermeneutical Reflection as a Methodology of Social Science","authors":"Tizar Shahwirman","doi":"10.36383/diskursus.v19i2.443","DOIUrl":"https://doi.org/10.36383/diskursus.v19i2.443","url":null,"abstract":"This paper aims to examine and evaluate Habermas’ thoughts on hermeneutical reßection as a methodology of social science based on his work titled Zur Logik der Sozialwissenschaften (On The Logic of The Social Sciences). By starting from a theory of action approach focusing on the process of inquiring and understanding intentional action, Haber-mas developed a hermeneutical reßection approach emphasizing the importance of communicative experience between the researcher and the subject examined. This approach has emancipatory power because it encourages researchers to thoroughly identify the ideological elements of social reality researched. Apart from all the advantages of Habermas’ methodological thought, his thinking should be evaluated critically because there are problematic aspects when viewed through the lens of ontology, methodology/method, and axiology.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135247960","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}
Secara historis, teologi dibangun dari konsepsi pembacaan Kitab Suci agama. Maka, produksi pemahaman mengenai teologi tidak pernah tunggal dan final, sebaliknya akan ada pembacaan dan reinterpretasi yang berkelanjutan. Atas dasar itu, melalui karyanya, al-Iman wa al-Islam Mandzumah al Qiyam, Muhammad Syahrur bermaksud mengkritik teologi klasik yang terlalu disakralkan dan melahirkan ortodoksi, sembari melakukan pembacaan ulang atas teologi Islam hari ini yang dibasiskan pada kesadaran akan adanya realitas kehidupan yang obyektif. Artikel ini bertujuan untuk menganalisis dan membangun argumen pada apa yang penulis sebut sebagai teologi modernitas. Artikel ini menjadikan karya Syahrur, al-Iman wa al-Islam Mandzumah al Qiyam sebagai data utama dengan menggunakan pendekatan filsafat dan teori analisis hermeneutika menggunakan model analisis interpretatif-filosofis. Temuan dalam artikel ini menunjukkan gagasan dalam membangun teologi Islam modern yang lebih bersahabat dengan kehidupan kontemporer serta menjadikannnya sebagai spirit perubahan kehidupan ummat Islam. Syahrur memiliki gagasan fundamental mengenai teologi: 1) Tuhan sebagai dasar bagi kehidupan dunia: 2) Teologi berarti pembacaan dengan menjuktaposisikan wahyu, akal dan kehidupan: 3) Rukun dan syarat Islam ada tiga: meyakini adanya Tuhan, hari akhir dan beramal shaleh, amal soleh adalah manifestasi dari kehadiran Tuhan dalam kehidupan di dunia: dan 4) ketuhanan memainkan peran pada kehidupan ruhiyyah (al-hayat al-ruhiyyah) dan kehidupan material (al-hayat al-madiyyah), maka doktrin ketuhanan mesti dianalisis dengan nalar modernitas yang objektif. Kata Kunci: Teologi Modernitas, Muhammad Syahrur, al-Iman wa al-Islam Mandzumah al-Qiyam, Realitas Obyektif.
从历史上看，神学是建立在对宗教经文的概念上的。因此，神学理解的产生从来都不是单一的和最终的，相反，阅读和解释性的持续不断。在此基础上，穆罕默德·Syahrur通过他的著作《al这篇文章的目的是分析和建立一个论点，以作者所谓的现代神学为基础。这篇文章使al- iman wa al- islam Mandzumah al- Qiyam的著作成为哲学方法和解释学分析理论的主要数据。这篇文章的发现表明，建立一种更适应当代生活的现代伊斯兰神学，并使其成为改变乌姆马特伊斯兰生活的精神。Syahrur有关于神学的基本思想:1)上帝对世界的生活:2)作为基本就等于读神学menjuktaposisikan逻辑,就是生命的启示:3)和伊斯兰教有三个条件:相信上帝和好,结束一天的工作和慈善shaleh虔诚,慈善是上帝在这个世界上生活中存在的表现:神性在ruhiyah (al-hayat al-ruhiyyah)和物质生命(al-hayat al-madiyyah)的生活中发挥了作用，因此神性教义必须通过客观的现代理性来分析。关键词:现代性神学，穆罕默德·Syahrur, al- religiam wa al-Islam Mandzumah al- chiyam，客观现实。
{"title":"Teologi Modernitas : Muhammad Syahrur dan Gagasan-gagasan Fundamental Ketuhanan Untuk Rekonstruksi Islam","authors":"A. Arfi, Samsul Samsul","doi":"10.14421/ref.v23i1.3933","DOIUrl":"https://doi.org/10.14421/ref.v23i1.3933","url":null,"abstract":"Secara historis, teologi dibangun dari konsepsi pembacaan Kitab Suci agama. Maka, produksi pemahaman mengenai teologi tidak pernah tunggal dan final, sebaliknya akan ada pembacaan dan reinterpretasi yang berkelanjutan. Atas dasar itu, melalui karyanya, al-Iman wa al-Islam Mandzumah al Qiyam, Muhammad Syahrur bermaksud mengkritik teologi klasik yang terlalu disakralkan dan melahirkan ortodoksi, sembari melakukan pembacaan ulang atas teologi Islam hari ini yang dibasiskan pada kesadaran akan adanya realitas kehidupan yang obyektif. Artikel ini bertujuan untuk menganalisis dan membangun argumen pada apa yang penulis sebut sebagai teologi modernitas. Artikel ini menjadikan karya Syahrur, al-Iman wa al-Islam Mandzumah al Qiyam sebagai data utama dengan menggunakan pendekatan filsafat dan teori analisis hermeneutika menggunakan model analisis interpretatif-filosofis. Temuan dalam artikel ini menunjukkan gagasan dalam membangun teologi Islam modern yang lebih bersahabat dengan kehidupan kontemporer serta menjadikannnya sebagai spirit perubahan kehidupan ummat Islam. Syahrur memiliki gagasan fundamental mengenai teologi: 1) Tuhan sebagai dasar bagi kehidupan dunia: 2) Teologi berarti pembacaan dengan menjuktaposisikan wahyu, akal dan kehidupan: 3) Rukun dan syarat Islam ada tiga: meyakini adanya Tuhan, hari akhir dan beramal shaleh, amal soleh adalah manifestasi dari kehadiran Tuhan dalam kehidupan di dunia: dan 4) ketuhanan memainkan peran pada kehidupan ruhiyyah (al-hayat al-ruhiyyah) dan kehidupan material (al-hayat al-madiyyah), maka doktrin ketuhanan mesti dianalisis dengan nalar modernitas yang objektif.\u0000 \u0000Kata Kunci: Teologi Modernitas, Muhammad Syahrur, al-Iman wa al-Islam Mandzumah al-Qiyam, Realitas Obyektif.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82461732","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 : 2023-06-30DOI: 10.22515/ajpif.v20i1.7370
Alamsyah M. Djafar, None Unaesah Rahmah
The global intensification of religionization has raised renewed questions about the validity of the secularization thesis. Research supporting the secularization thesis suggested an alternative perspective, emphasizing the correlation between security levels and religious adherence. It posits that as security levels rise, the reliance on religion diminishes, whereas in contexts of low security, the need for religion intensifies. An examination of the trajectories and dynamics of secularization in Indonesia reveals that among the Muslim middle class, secularization has alleviated feelings of insecurity arising from socio-political crises. Such observations suggest that historical trajectories of religionization are intricately linked to these socio-political dynamics. Furthermore, initiatives by the government and political organizations that endorse religion as a preferred choice expedite this transition towards religionization. This study uses process tracing by dividing the historical process into three periods and comparing them analytically to explain the causal mechanism among modernization, secularization, and religionization.
{"title":"THE DURABILITY OF RELIGION IN THE SECULAR AGE: RELIGIONIZATION IN INDONESIA","authors":"Alamsyah M. Djafar, None Unaesah Rahmah","doi":"10.22515/ajpif.v20i1.7370","DOIUrl":"https://doi.org/10.22515/ajpif.v20i1.7370","url":null,"abstract":"The global intensification of religionization has raised renewed questions about the validity of the secularization thesis. Research supporting the secularization thesis suggested an alternative perspective, emphasizing the correlation between security levels and religious adherence. It posits that as security levels rise, the reliance on religion diminishes, whereas in contexts of low security, the need for religion intensifies. An examination of the trajectories and dynamics of secularization in Indonesia reveals that among the Muslim middle class, secularization has alleviated feelings of insecurity arising from socio-political crises. Such observations suggest that historical trajectories of religionization are intricately linked to these socio-political dynamics. Furthermore, initiatives by the government and political organizations that endorse religion as a preferred choice expedite this transition towards religionization. This study uses process tracing by dividing the historical process into three periods and comparing them analytically to explain the causal mechanism among modernization, secularization, and religionization.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136364410","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 : 2023-06-30DOI: 10.22515/ajpif.v20i1.6417
Kasmanto Rinaldi, None Rio Tutrianto
Proper and effective rehabilitation patterns for terrorist criminals remain a critical concern in Indonesian correction institutions. A thorough knowledge of extremism and terrorism remains a barrier to rehabilitation. Despite the significant loss of life resulting from the actions of the perpetrators, they maintain a conviction that their deeds are genuine and aligned with the principles espoused by Islam. The culprits' strong adherence to the imam's authority poses challenges to their willingness to consider perspectives that originate from their external groups. The results of this study showed that the pattern of rehabilitation that has been done has not been done to the fullest extent. This was found by using a qualitative approach and the case study method on the Nusakambangan correction institutions Class IIA, where data is collected through field observations and in-depth interviews with some key informants. The religious comprehension of incarcerated terrorists is deeply extremist. This is attributable, among other things, to the jail's poor quality of human resources in the rehabilitation process, the jail's lack of funds and supplies, and the convicts' inactivity in responding to government programs.
{"title":"INDONESIAN TERRORISM PRISONERS’ TREATMENT: A CASE STUDY AT NUSAKAMBANGAN CLASS IIA CORRECTIONAL INSTOTUTION","authors":"Kasmanto Rinaldi, None Rio Tutrianto","doi":"10.22515/ajpif.v20i1.6417","DOIUrl":"https://doi.org/10.22515/ajpif.v20i1.6417","url":null,"abstract":"Proper and effective rehabilitation patterns for terrorist criminals remain a critical concern in Indonesian correction institutions. A thorough knowledge of extremism and terrorism remains a barrier to rehabilitation. Despite the significant loss of life resulting from the actions of the perpetrators, they maintain a conviction that their deeds are genuine and aligned with the principles espoused by Islam. The culprits' strong adherence to the imam's authority poses challenges to their willingness to consider perspectives that originate from their external groups. The results of this study showed that the pattern of rehabilitation that has been done has not been done to the fullest extent. This was found by using a qualitative approach and the case study method on the Nusakambangan correction institutions Class IIA, where data is collected through field observations and in-depth interviews with some key informants. The religious comprehension of incarcerated terrorists is deeply extremist. This is attributable, among other things, to the jail's poor quality of human resources in the rehabilitation process, the jail's lack of funds and supplies, and the convicts' inactivity in responding to government programs.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136364908","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 : 2023-06-30DOI: 10.22515/ajpif.v20i1.6505
Ziaulhaq Hidayat
This study aimed to discuss the Tariqa Shattariyya (TS) in the Pariaman-translocal community of Indonesia. TS is an integral part of the life activities associated with these community groups. This research method is qualitative and relies on in-depth observation of the object under study. The perspective used by ethnography seeks to fully describe the Pariaman people who migrate to various regions of Indonesia. This study focused on Medan and Bekasi cities to explore TS and the Pariaman-translocal community. The findings of this study explain that wherever the Pariaman people migrate to Indonesia, the Syattariyah order will constantly be revived and developed there. As an ethno-tariqa, TS was formed by introducing it to the Pariaman culture. Through ethno-tariqa, it determines the identity of the Pariaman-Translocal community in order to constantly connect in their migrations. Therefore, the mission of the Pariaman-Translocal community is to disseminate TS as a “connection tool” overseas and form a spiritual ethnic community. TS is a “reminder tool” of their hometown used as a reference for their life overseas.
{"title":"THE TARIQA SHATTARIYYA: ETNO-TARIQA AND HOMETOWN “REMINDER TOOL” OF PARIAMAN-TRANSLOCAL IN INDONESIA","authors":"Ziaulhaq Hidayat","doi":"10.22515/ajpif.v20i1.6505","DOIUrl":"https://doi.org/10.22515/ajpif.v20i1.6505","url":null,"abstract":"This study aimed to discuss the Tariqa Shattariyya (TS) in the Pariaman-translocal community of Indonesia. TS is an integral part of the life activities associated with these community groups. This research method is qualitative and relies on in-depth observation of the object under study. The perspective used by ethnography seeks to fully describe the Pariaman people who migrate to various regions of Indonesia. This study focused on Medan and Bekasi cities to explore TS and the Pariaman-translocal community. The findings of this study explain that wherever the Pariaman people migrate to Indonesia, the Syattariyah order will constantly be revived and developed there. As an ethno-tariqa, TS was formed by introducing it to the Pariaman culture. Through ethno-tariqa, it determines the identity of the Pariaman-Translocal community in order to constantly connect in their migrations. Therefore, the mission of the Pariaman-Translocal community is to disseminate TS as a “connection tool” overseas and form a spiritual ethnic community. TS is a “reminder tool” of their hometown used as a reference for their life overseas.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"136 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136364165","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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