This paper examines Mykhail Semenko’s Futurist manifestos that developed an opposition between “national” and “international” art, and specifically called “national” art provincial and retrograde. In promoting the international European avant-garde, Semenko’s essays demonstrate how consistently he championed a contemporary and modern Ukrainian culture in the face of home-grown conservatism.

Characteristic features of Christianity of the twentieth century were the consolidation of his denominations around social problems and holding inter-Christian theological and missionary conferences. These components of Christian history of the last century are connected with ecumenism. Ecumenism, in turn, influenced the initiation of a dialogue between Christianity and other religions, most notably Judaism and Islam. Thus, a comprehensive study of ecumenism will not only enable us to better understand contemporary Christianity and try to predict further ways of its development, (...) but also on the basis of it to understand the inter-religious dialogue, which largely depends on the future of the world community. (shrink)

The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who identify with one of the religions or consider themselves believers, are pressing questions about the development of interfaith relations. "Religious Revival" in Ukraine in the early 1990s. was accompanied by conflicts between believers and religious organizations on religious property, spheres of influence, development of infrastructure, quantitative increase of the flock, and affirmation in society. It (...) is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world.". (shrink)

The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who do not identify with one of the religions or believe themselves to be religious, raise the issue of the development of interfaith relations. "Religious Revival" in Ukraine in the Beginning of the 1990s. it was accompanied by conflicts between believers and religious organizations for religious property, spheres of influence, infrastructure development, quantitative expansion of the (...) flock, and affirmation in society. It is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine an "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world.". (shrink)

One of the main characteristics of the history of Christianity of the twentieth century. one can confidently call the attraction of different churches and denominations to convergence within the ecumenical movement. The purpose of this movement is Christian unity, but despite some success, it has not been achieved. Not only the difference in Christian dogma and vision of spiritual life, but also the conceptual understanding of unity played a role here.

Today, the world is a polycivilizational, multicultural, multinational, and polyreligious conglomerate. The process of globalization, which covered almost all spheres of human life, made it possible to increase the number of meetings of representatives of different national, cultural and religions of their identities. Actually, the future of all humanity depends on the nature of these meetings.

The article describes the representation of St. Augustine's spirit and theological-historical implications of the law, its positive impact on the legitimization of European identity. Theologian distinguishes three types of law: a temporary, natural and eternal law. The latter is an all-encompassing force that controls all the processes of creation. It is implemented through the story and disclosed in the cognitive capabilities of a person to understand its course. Person of the eternal law is also the Holy Letter. It directs the (...) faithful to the divine essence and enables the implementation of the covenants of Christ - to search for individual mutual society. Realization of the Divine precepts creates two social practices: the legalization of individual and corporate rights of the defense of honor and collective property, as well as claims libertalny principle of law. Natural law comes from the eternal law, and there is a perfect synthesis of normal human relationships and the general laws of nature. Its key provisions are security and the continuation of life of the human race. Precept of natural law is the pursuit of a free implementation of the transcendent and the immanent levels of human existence. And at the same time the desire of people to be a single entity - to reach a general agreement (concordia), the order of love with all the elements of social life. Klyuchnym for achieving concordia is understanding people in the language that gives everyone in the communication process with the "neighbors" to reveal their natural essence and develop common criteria for the fair. Temporary law is a combination of the laws of the state and social control in the form of folk traditions and customs. It forms a unique socio-politic about individual people and determines its development. For Augustine, the temporary law is conscious norm overseas social elements of individual and corporate desires that can destroy people reached concordia. However, Augustine's interpretation of the law did not eliminate the temporary rule of the eternal law in the soul of man - his conscience and the right of free solutions. The human soul is a divine archetype, and therefore the individual acquires the status of an autonomous artist eternal and natural law. Thus, the Augustinian doctrine of the law legitimizes the human right to self-affirmation, the autonomic harmonization of all three levels of law. This aspect of the teaching of St. Augustine become the basis for the approval of the European individualism. (shrink)

The article analyzes the impact of modern digital technologies used in the information society on democracy, human rights, and the rule of law in general. Both positive and negative aspects of such impact are considered. The importance of this topic is due to the need for further deepening of scientific knowledge related to the development of the rule of law in the information society and insufficient research from the legal point of view of current theoretical problems of the rule of (...) law in the digital era. The purpose of this article is to study the rule of law as a principle of the modern state of the 21st century and to study the problems in matters of human rights that have arisen with the development of modern digital technologies. The study of this issue is quite relevant, considering the conclusions, made as a result of our work, can be taken into account in further theoretical developments of international and national human rights protection aimed at improving the effectiveness of human rights judicial protection and improving current legislation. (shrink)

This paper examines the nature and mission of the church in case of synchronization of individual and collective revealed and its social dimension in the doctrine of St. Augustine. We found that the doctrine of St. Augustine church focusing on a few universal concepts which make it possible to share a mystical communion into hierarchical levels and justify a higher capability to church "loving compulsion" imperfect. This flexible foundation principle of creating individual and collective synchronization and admitted his main tools: (...) Christian state that receives the highest sanction carrier sword of the Lord and the monastic way of believer's life - estrangement and in silent contemplation of the eternal state of the soul essence. The teaching of theologians had a double effect. It is, at first, was the basis of the concept of sacral and utilitarian State High and Late Middle Ages. Secondly, the teaching of theologian contemplative life was further rod idea of medieval philosophy, a doctrine that had a decisive influence on European consciousness, until the Enlightenment. Augustine's interpreted the doctrine that man can be saved independently, it can happen only with the living presence of God in this life, which is due to internal and external routes encourages people to perfection. Determining the path of salvation in the early Middle Ages was grieving and humble monk in contemplation of austerity. However, it should be noted that a key Augustine's principle - contemplative soul perfection that realized ascetic life of monks becomes narrow corporate practices. It deepened singular trend early Christian violate equality synchronization between collective and individual. Monastic Practice has proved, it is not effective, because it could not provide imaginable salvation to all members of the Christian community - tore the only body of the church - shared by Ecclesia sancta ecclesia catholic. Because the only historical conditions have changed at the same time rises task salvation of Republic Christiana, not selected by the grace of monks. Revived Early Christian idea of the right of everyone to achieve wisdom and bliss. Under these conditions, contemplative method of salvation need your additions, and most in need of a new interpretation of the concept of passivity public life of God's people. (shrink)

Oleh Shepetyak. Monotheistic tendencies of Egypt's religions of the pre-dynastic and early dynastic period. The study analyzes the religion of ancient Egypt, and it proved the presence of a clear monotheistic tendencies. The article provides a brief examination of the historical landmarks of Egyptian culture, its literary achievements inspection and analysis of earlier beliefs, which are at the center of the personality of Seth and Horus, and other deities who have the zeal of the late myth associated with them.

In the article of Oleh Shepetyak "The Christianity of Franks: the Formation of the Vector of European Civilization" is analyzed the Christianization of Western Europe and the Rolle of Franks in this difficult process. The basis of the European civilization is Christianity. The Christianization of the European peoples was a difficult and ambiguous process. Many Germanic peoples, which settled down in Europe, had accepted the Christianity in its Arianism version. The main factor, which caused the domination of Catholic Church (...) in Western Europe and the crowning out of the Arianism, was the political domination of the Franks and the Frank's conquest of the Germanic peoples. The changes of the dynasties of Frank's Kingdom and the change of Europa's political map Europe had played very impotent role in the Christianization Europa's. In the article is highlighted special role of two Frankꞌs Kings Clovis and Charles the Great in the Process dissemination of Christianity in Europe. The analyze of these facts of the religious history Europe's is the object of this article. (shrink)

The relevance of the chosen topic of the article is determined by the need to improve the system of educational activities in postmodernism. The article provides a theoretical analysis of developments on the topic, substantiates axiological perspectives of educational activities in postmodern philosophy, gives a description of axiological areas of academic activity in postmodern philosophy; the main directions of the philosophy of education in the epoch of postmodernism are determined; the vision of a new paradigm of education in the works (...) of researchers and scientists is presented. The article analyses the understanding of the problems of education in the European philosophical and pedagogical tradition of the XX-XXI century, gives a brief overview of systematic works on the philosophy of education of prominent Western researchers of these problems, taking into account their proposed educational values. Based on the analysis, the article's author concludes that it is necessary to critically review several traditions for the philosophy of education and the choice of approaches in understanding the values of modern education. The article's author notes the emergence of new axiological paradigms of education in the philosophy of education of the late XX - early XXI century, associated with the development of cultural-centric and global-historical trends in philosophy. (shrink)

In 1921 was published the book of the famous Austrian-British philosopher and funder of the analytic philosophy Ludwig Johann Wittgenstein, in which he wrote, that the big part of our philosophical problems, which were subject of the thinking of the thousands philosophers, are created not by the difficulty of reality but by the complication of the language. When a philosopher analyzes a language he uses, he will find that the biggest part of the philosophical problems is illusory. Following Wittgenstein's advices, (...) in this article we probe to analyze what means the concept "polytheism" and to answer the questions: did the phenomenon, what is with this word described, anytime exist, or it is only a phantasies' fabrication, and all attempts to think about it are wandering in the dark labyrinths without exit. The first problem we have in our way is absolutely darkness in this question. We could not find any research, in which the concept of polytheism is analyzed in this way we changed. So we must get through the forest of an unknown ourselves without opportunity to have support from the experience of the predecessors. We hope our mistakes might be useful for the following researches. The Greek word "doxa polytheos" was first time used by Philo of Alexandria and after them many Judaic and Christian authors repeated this word opposing own religion to the paganism. Jan Bodin 1n 16th Century used this word in the modern mean as a France word "polythéisme". The Greek word "doxa polytheos" and the France one "polythéisme", though they are constructed of the same Greek word "Θεός", based on the different concepts, because in 16 centuries the word "Θεός" changed its means. In Greek-speaking society this word was used to detonate any being who overstate the material world. When Thales of Millet wrote, that "the world is full of gods", he did not mean that there is an Absolut in every small part of the world. When he used the word "Θεός" in this mean, Thales thought about different objects, as we called "God" now. The mean of the term "polytheism" is unclear and is the cause of many researches problems in the religious studies. The Greek word "Θεός" detonated every sacral being, which was the object of the worship, but not the Absolut. When this word went in the term "polytheism", its mean was changed, and it was used for the calling Absolut in the Christian meaning. This transformation of the meaning created the wrong conception that in the world there were or are religions, the members of them believes in the existence of some or many Absolutes. The problem of using concept "polytheism" is not a real academic problem but an illusions problem, what is caused by the wrong and incorrect using of the term. The Greek word "Θεός", of them are created the terms "monotheism" and "polytheism", is used in both terms in different meanings. In the term "monotheism" the word "Θεός" means God-Absolut, and in the term "polytheism" – any beings, what are the objects of the religious worship. The monotheism and polytheism are not two different phase of the entvelopment of the religious consciousness. These ideas are created by the wrongness of Hegel's philosophy and must be uprooted from the lexicon of the religious studies. (shrink)

Mark Jago has introduced a short Fitch-style argument for truthmaker maximalism – the thesis that every truth has a truthmaker. In response to Jago, Trueman argues that the Fitch-style reasoning allows us to prove the opposite – no truth has a truthmaker. In the article, we consider the debates between Jago’s truthmaker maximalism and Trueman’s truthmaker nihilism. Also, we introduce a short Grim-style argument against Jago’s truthmaker maximalism.

The review identifies the components of H. M. Lloyd’s contextual intellectual reconstruction of Marquis de Sade’s philosophical system in the context of the Enlightenment. The fundamental importance of the Enlightenment discourse of sensibility, its influence on the theory of natural law and moral philosophy of the eighteenth century is established. The main stages of reconstruction of Sade’s “system” are demonstrated, namely: 1) philosophical context (ontology and epistemology) as a discourse of sensibility; 2) particularities of the “roman philosophique” as a genre; (...) 3) the moral philosophy of the era and the Sade's response to it; 4) Sade’s theories of corporeal sensibility and affective self-cultivation, that isits philosophical askesis; 5) understanding of Sade in the context of the development of contemporary philosophy. It is noted that such reconstruction problematizes of the formal and substantive components of philosophical discourse in the academic environment. (shrink)

The article is devoted to the question of whether unknowable obligations are possible. According to the popular view (known as Access), an act is obligatory only if its agent can know that this act is obligatory. Sorensen (1995) argues against Access, and Sider and Wieland both defend Access by suggesting (S) – For any obligation O, individual X must refrain from making O unknowable. We consider various difficulties concerning the possibility of (S) – an infinite regress, self-referential nature of (S), (...) unprovability of (S). It is argued that (S), from a certain perspective, is itself the unknowable obligation. Keywords: Obligations, access, regress, self-reference. (shrink)

In the article of O. Kyselov «Mykola Zakovych as a Theoretician of Ritualism» the academic works of the Soviet period of professor Mykola Zakovych devoted to ritualism are examined. The author explores definitions of key concepts and correlation between rituals and similar phenomena – ceremony, festival, tradition, and custom. It is noted that professor Zakovych often wrote not just about rites, but about “rites and festivals” because rites were integral part of festivals. The author of the article pays his attention (...) to the problem of the evolution of ritualism and its understanding through the categories of “form” and “substance”. The place of religious rites in the evolution of ritualism and its critique are paid examined. Zakovych was one of the first scholars who focused on aesthetical and psychological effect of religious rites. The article revealed Zakovych’s explanation of the short-lasting “red ritualism” in the 1920’s.. Zakovych’s understanding of Soviet ritualism and its atheistic function are observed. The author of the article concludes that Zakovych’s academic works could be actualized not only in the academic study of religion but in the governmental policy of Ukraine as well. (shrink)

The purpose of the roundtable discussion is to discuss challenges and threats to Ukraine's democratic development in the face of unsustainable democratic institutions in the process of long-term social transformation. Investigating these conflicting institutional dynamics in the spectrum of their socio-structural, socio-psychological and socio-cultural manifestations, analyzing these challenges, risks and threats to the democratic development of the country is an urgent task of humanitarian knowledge. A joint roundtable of two academic journals, bringing together the expert opinions of sociologists and philosophers, (...) is a definite step in this direction. (shrink)

The article highlights the issue of the psychological impact of fakes on the individual, which is intensively increased through various mass media and especially social networks. The general research aim comprises the study of features of the psychological influence of fakes on an individual and classification of this influence. It was proven that fakes intensify the person's stress, weaken adaptive reserves, reduce efficiency, and lead to stress disorders. Numerous fake messages cause intense emotional transformation of the individual through the emotional (...) receptivity of the message. It was found that under the influence of fakes, a person's direct participation in the information cycle through the mass media contributes to the consolidation of his behavior into certain groups. Fake information encourages fake modeling of one's own future and determines its influence on one's status in society. It was shown that human perception of emotional audiovisual narratives causes the tunnel vision. Pragmatic assumptions stimulate the individual to perceive fake information as the absolute truth, and in situations of uncertainty - to show a pronounced activity with a growing preference for information. Fakes can worsen physical and mental health, cause changes in mental processes, motivation, priorities and affect interaction in the society. That is why, the knowledge of features of the psychological impact of fakes on an individual will help understand the need to analyze information content, search, critically select and test messages to maintain one’s mental health. (shrink)

Sugirtharajah, seorang pakar biblika kelahiran Sri Lanka, yang mengajar di Universitas Birmingham, U.K., dan dikenal sebagai godfather penelitian pascakolonial dalam bidang Alkitab, menambahkan suatu karya inovatif lagi pada daftar tulisan-tulisannya yang sudah sangat mengesankan. Perhatiannya untuk suara penafsiran pinggiran sudah diketahui dari karyanya yang paling terkenal, Voices from the Margin (1991). Meskipun Alkitab berasal dari Asia, namun kebanyakan peneliti-an tentang Alkitab dan juga tentang pengaruhnya sepanjang sejarah, terfokus pada Eropa dan Amerika, dengan meminggirkan Asia. Itu mendorong S untuk mengadakan penelitian (...) tentang Alkitab di Asia, khusus-nya sejarah penerimaannya. Ia menyadari bahwa dampak Alkitab terhadap kebudayaan Asia minim bila dibandingkan dengan pengaruhnya atas kehidupan dan kebudayaan di Eropa. Itu menjadi sangat tampak dalam uraiannya tentang peran Alkitab dalam sastra Asia (bab 7) di mana kutipan, tokoh, dan cerita Alkitab jarang muncul, dan bila ada, lebih banyak dipakai sebagai kritik terhadap kolonialisme Barat atau institusi kekristenan.... S mengakhiri tulisannya dengan menegaskan bahwa prinsip sola scriptura, Alkitab saja, tak punya pasar di Asia yang cenderung membaca Alkitab bersama dengan yang lain, Bhagavad Gita, Dhammapada, Analecta (mengapa di sini Alquran tak disebut S?). Hermeneutika Asia yang diselidiki oleh S, menolak kecenderungan kolonial yang ada baik dalam Alkitab sendiri dan lebih lagi dalam interpretasi kekristenan Barat: Kebudayaan dan masyarakat Asia tidak bergantung pada nilai-nilai kristiani untuk pemerintahan dan pengembangan yang baik.... Di Asia Alkitab adalah salah satu di antara banyak teks yang berwenang (hlm. 259). Tugas kita, menurut S, adalah membebaskan Asia dari klaim monopolistis kitab suci tertentu. Tugas ini mendesak di saat para fundamentalis dari semua agama memakai kitab sucinya untuk membenarkan kekerasannya terhadap yang lain. S bahkan mempertanyakan monoteisme yang dapat menekan perbedaan dan mengabaikan kemungkinan pusat-pusat yang banyak (p. 260). Ia tidak menganjurkan untuk kembali kepada penyembahan banyak dewa-dewi tetapi men-dorong kajian terhadap spirit politeistis yang mendorong toleransi, kemurahan hati, dan koeksistensi. Pembaca tentu bertanya: di mana sesungguhnya posisi S di medan diskusi pluralisme dan inklusivisme, berkaitan dengan cara dialog antaraagama, dan ditantang untuk memikirkan posisinya sendiri. S mengakui bahwa banyak hal mengenai Alkitab di Asia masih perlu diselidiki. Lima belas abad pra-kolonial dibicarakan dalam dua halaman saja. Alkitab yang oleh gereja Nestorian tanpa kekuatan apa pun disebarkan ke India, Sumatra, dan China cuma dihormati tetapi tinggal tidak diterjemahkan selama belasan abad; kabarnya hanya diketahui melalui liturgi. Ada pula kesan bahwa Asia dalam karya S terutama Asia Selatan dan Asia Timur. Asia Tengah (bekas bagian-bagian USSR) memang dari awal tidak dimasukkan dalam penelitiannya, tetapi juga Asia Barat Daya dan Asia Tenggara yang multi-agama hampir tidak disentuh. S mungkin tidak mengetahui beberapa penelitian tentang penerimaan Alkitab di Indonesia yang sudah dipublikasikan oleh Lembaga Alkitab Indonesia. Namun demikian, apa yang disajikan sungguh menarik dan penting, serta membuka mata dan jalan bagi penelitian yang lebih luas. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Child-centered education has become pervasive due to its emphasis on freedom, which is highly valued in modern society. This progressive approach has brought an inquiry into the teacher’s authority which is viewed as traditional and irrelevant for students today. This essay aims to step back and to explore the concept of the teacher’s ‘authority’ more deeply through Hannah Arendt’s writing entitled “The Crisis in Education”. It begins by analyzing what Arendt means by the ‘crisis’ in education, particularly in the American (...) context. Then, by departing from the progressive interpretation, I re-examine the concept of ‘authority’ and its relation to ‘freedom’, based on ancient Greek and Roman understandings. Drawing on these analyses, Arendt asserts that teachers play a significant role because they prepare students to love and care for the world (amor mundi). Nevertheless, I argue that a teacher’s authority must also include attention to the private realm that continues impacting students’ learning at schools. Only in this way are students genuinely prepared for their responsibility as political agents in our society. Abstrak Pendidikan yang berpusat pada anak menjadi kian populer karena sangat menekankan kebebasan, sesuatu yang sedemikian dijunjung tinggi oleh masyarakat modern. Pendekatan progresif ini membuat otoritas guru lantas dipertanyakan, karena dianggap terlalu tradisional dan tidak relevan lagi. Artikel ini ingin menelusuri konsep ‘otoritas’ guru secara lebih mendalam melalui tulisan filsuf Hannah Arendt yang berjudul “The Crisis in Education”. Pertama, akan diselidiki makna ‘krisis’ dalam konteks Pendidikan di USA. Kedua, sedikit menyimpang dari tafsiran progresif dan dengan menimba inspirasi dari pemahaman Yunani dan Romawi kuno, artikel ini hendak menilai kembali makna ‘otoritas’ dan relasinya dengan ‘kebebasan’. Ketiga, berdasarkan analisis makna ‘otoritas’ tersebut, Arendt menegaskan bahwa guru memainkan peran krusial karena merekalah yang menyiapkan siswa untuk mencintai dan peduli kepada dunia sekitarnya (amor mundi). Penulis berpendapat lebih lanjut bahwa otoritas guru harus memperhatikan dimensi privat yang sangat memengaruhi proses pembelajaran siswa di sekolah. Hanya dengan demikian siswa dapat sungguh siap untuk kemudian memikul tanggung jawab sebagai aktor-aktor politis dalam masyarakat. Kata-kata kunci: otoritas, kebebasan, pendidikan-berpusat-pada-anak, dimensi privat, dimensi politis, amor mundi. (shrink)

Tim Ingold is known in contemporary Anglophone social anthropology to be an original thinker who dares to think outside the mainstream of the discipline. His anthropological works are philosophically informed and heavily influenced by phenomenology. They account for and pay heed to “life,” to the dynamism taking place in all the observed things, including non-living beings. Central to his anthropology of life is the notion of wayfaring. This article purports to introduce this notion and to explore the challenges, implications and (...) inspirations it has for philosophy while taking a critical stand towards Ingold’s account. It argues that the notion envisions citizens who have strong civic ties but at the same time can empathise with people of other countries. It argues furthermore that Ingold’s critique of philosophy as embedded in such a notion can serve as an inspiration for doing philosophy in a more fruitful way, i.e., doing philosophy as wayfaring. Keywords: Wayfaring, logic of inversion, meshwork, armchair approach, philosophy-as-a-wayfaring. Abstrak: Tim Ingold dikenal sebagai seorang antropolog sosial Anglofon kontemporer yang memiliki pemikiran orisinal dan berani berpikir di luar arus utama disiplin ilmunya. Karya-karya antropologisnya adalah karya yang melek filsafat and sangat dipengaruhi oleh fenomenologi. Karya-karya tersebut peka terhadap “kehidupan,” terhadap dinamika yang berlangsung pada setiap hal yang diamati, termasuk keberadaan yang tidak hidup. Salah satu konsep penting dalam pemikiran antropologisnya adalah pengembaraan. Dalam artikel ini penulis bermaksud memperkenalkan konsep tersebut serta mengeksplorasi tantangan, implikasi, dan inspirasinya terhadap filsafat sambil mengritik beberapa klaim Ingold. Penulis berpendapat bahwa konsep tersebut menawarkan sebuah visi tentang warga negara yang memiliki identitas sipil dan ikatan antarwarga yang kuat, namun pada saat yang sama memiliki empati terhadap warga negeri lain. Selain itu, penulis melihat kritik yang dilancarkan Ingold terhadap filsafat sebagai sebuah inspirasi dan undangan untuk mencari jalan menuju sebuah cara berfilsafat yang lebih merunduk ke bumi dan berbela rasa: berfilsafat sebagai sebuah pengembaraan bersama dengan yang-lain dan penuh empati terhadap yang-lain. Kata kunci: kembara, logika inversi, rajutan-jejaring-relasi-bersimpul-terbuka, pendekatan belakang-meja, filsafat-sebagai-kembara. (shrink)

Bertepatan waktu dengan Seminar Sola Scriptura bulan Maret 2015, dengan topik Miracles: The Credibility Of The New Testament Accounts, yang dibawakan oleh Prof. Craig Keener, oleh Perkantas diterbitkan terjemahan bukunya yang berjudul Gift and Giver: The Holy Spirit for Today (2001). Apakah eksemplar yang dihadiahkan kepada saya, akan bernasib sama seperti yang selalu saya kira terjadi dengan buku yang tidak dibayar, yakni tidak dibaca? Penampilan Keener yang sederhana, berbobot dan spiritual dalam seminar tersebut, menantang saya untuk membuka dan (...) membaca buku hadiah ini. Keener mau membantu kita untuk lebih memahami bagaimana Roh Kudus menolong kita menjalani kehidupan dan perutusan kristiani. Buku dimulai dari belajar mengenali suara Roh Kudus dan oleh Roh itu belajar mendengar Allah (bab 1-2). Selalu dengan bantuan Alkitab, Keener menguraikan bagaimana Roh Kudus memberdayakan kita untuk penginjilan (bab 3) dan mengerjakan peruba-han dalam pola hidup kita (bab 4). Sesudah itu Keener membicarakan aspek-aspek yang lebih kontroversial dalam karismatik, pertama-tama karunia-karunia Roh (bab 56), juga baptisan dalam Roh Kudus dan kapannya (bab 7-8), dan lebih khusus bahasa lidah (bab 9). Dalam beberapa bab ini Keener, sendiri seorang “karismatik” dalam arti mempraktikkan karunia-karunia Roh (hlm. 14), mempertahankannya terhadap orang-orang yang mengira tak perlu lagi mempraktikkannya setelah zaman rasul-rasul. Keener yakin bahwa karunia-karunia biblis dimaksud untuk terus dijalankan dalam masa sekarang di mana diberi. Ia juga membahas perbedaanperbedaan pemahaman antara pelbagai kelompok karismatik dan pentekostal tentang karunia-karunia tertentu, juga tentang momen pembaptisan dalam Roh, dan menjelaskan apa yang menurutnya dimaksudkan dalam Alkitab. Keener memang seorang pakar Perjanjian Baru yang disegani. Dalam bab terakhir, Mengapa menguji Roh (bab 10), Keener menjawab beberapa pra-sangka yang tidak benar terhadap gerakan karismatik, tetapi di lain pihak tidak menyembunyikan bahwa dalam jemaat karismatik dan pentekostal juga muncul ekses-ekses yang menurutnya menyimpang dari paham Alkitab dan bisa membahayakan iman pelaku dan kehidupan jemaat. Maka diberinya klarifikasi................................. Tekanan Keener pada Roh yang memberdayakan untuk penginjilan dalam arti berprakarsa memberitakan dan mengajarkan injil kepada semua orang, mungkin tak menimbulkan masalah di Amerika Serikat yang dominan Kristen, tetapi menjadi pertanyaan pelik bagi Gerejagereja di Asia. Orang kristen Asia yang didorong oleh Roh untuk hadir di tengah orang-orang beragama lain hanya dengan kesaksian hidup dan bekerja sama, dan —baru bila muncul kesempatan—berdialog dalam arti sharing iman dan bukan perdebatan, tidak menemukan pengarahan untuk itu dalam buku ini. Isu Yesus sebagai satu-satunya jalan keselamatan, prinsip yang Keener percaya sebagai inti injil (267), isu yang ia takut dapat menjadi hal utama yang menimbulkan perpecahan di antara orang kristiani sekarang ini, memang rela ia agendakan di tempat kedua demi misi bersama yang mempersatukan kita sebagai Kristen. Apakah itu berarti bahwa ia juga mau berbuat demikian demi misi bersama seluruh umat manusia, semua agama? Eksklusivisme keselamatan dalam agama-agama tetap mengakibatkan perpecahan yang kini merupakan ancaman yang lebih besar lagi bagi dunia daripada perpecahan-perpecahan di dalam agama Kristen. Apakah sikap dialogal antar kristiani yang sangat mewarnai sikap Keener dalam buku ini, juga diperluas kepada semua orang beragama? Beberapa catatan ini tidak mengurangi penghargaan tinggi saya akan penjelasan Keener tentang pemberian-pemberian Roh Kudus dari dalam pemahamannya yang mendalam akan Alkitab, dan sharingnya. yang tulus, berbobot dan personal tentang pengalamannya sendiri akan karunia Roh Kudus itu dalam hidup dan penginjilannya sendiri. Suatu buku penting untuk setiap orang karismatik untuk memahami yang paling pokok, dan bagi orang non karismatik untuk lebih mengenal yang terbaik di dalam gerakan karismatik. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Amartya Sen introduces the concept of capabilities, i.e. what people are able to do and to be, as a non-economic measure in the development evaluation. This essay seeks to explore how this concept deals with the issues of values and politics, which in many cases determines people’s identity. The main argument is that the concept of capabilities is built around a certain individualistic view of human beings, whereas identity suggests a more complex picture. As such, Sen’s capability approach cannot properly (...) address the issue of identity and risks losing important insights which may contribute to people’s well being. Keywords: Amartya Sen, capability approach, identity, development, justice. Abstrak: Amartya Sen memperkenalkan konsep kapabilitas, yakni apa yang dapat dilakukan oleh seseorang dan bagaimana ia dapat menjadi dirinya, sebagai tolok ukur non-ekonomik dalam evaluasi pembangunan. Artikel ini berupaya mengkaji bagaimana konsep ini dapat diselaraskan dengan nilai-nilai identitas dan politik, yang dalam banyak hal menentukan apa yang dianggap oleh banyak orang sebagai nilai. Argumen yang dikemukakan dalam artikel ini adalah bahwa konsep mengenai kapabilitas dibangun atas sebuah pandangan individualistik mengenai manusia, sementara identitas menyiratkan sebuah gambaran yang lebih kompleks. Dipahami secara demikian, pendekatan kapabilitas Sen tidak dapat menanggapi permasalahan identitas secara memadai dan beresiko kehilangan insight penting yang justru dapat memberi sumbangan bagi kesejahteraan manusia. Kata-kata kunci: Amartya Sen, pendekatan kapabilitas, identitas, perkembangan, keadilan. (shrink)

Abstrak (Indonesian): Penelitian ini memiliki tujuan untuk melihat lebih jauh terhadap proses riset ilmiah dalam keilmuan Islam dari kacamata Program riset Imre Lakatos. Penelitian ini menggunakan pendekatan kualitatif dengan metode kepustakaan atau library research yakni menelusuri tulisan-tulisan yang memiliki keterkaitan dengan tema yang diangkat baik berupa buku maupun artikel-artikel terbaru yang relevan. Hasil dari penelitian ditemukan bahwa Program riset ilmiah Imre lakatos merupakan hasil dari pengembangan pendahulunya yakni falsifikasi Popper dan revolusi Ilmiah Thomas Kuhn. Falsifikasi Popper dengan membuktikan kesalahan teori (...) dibantah oleh Kuhn dengan konsep paradigma dan revolusi ilmiah. Jika falsifikasi membuang teori yang terbukti kesalahannya maka revolusi ilmiah menjadikan paradigma lama (teori ter-falsifikasi) sebagai pijakan untuk menemukan kebenaran baru (paradigma baru) Riset Ilmiah ini memiliki tiga elemen penting: 1) hard-core, merupakan inti dari sebuah riset yang tidak bisa diganggu; 2) protective-belt, yang berusaha untuk melindungi hard-core supaya tidak tereliminasi: dan 3) a series of theory, yang memuat teori yang saling berkaitan dan akan melahirkan teori yang baru. Dalam keilmuan Islam juga berlaku peristiwa serupa, bedanya dalam keilmuan Islam sekompleks apa pun permasalahannya, hard-core tidak akan pernah bisa tergantikan. Berbeda dengan program riset Lakatos yang menyesuaikan dengan konteks permasalahan. Salah satu buah dari konsep Lakatos adalah hadirnya paradigma Integrasi-Interkoneksi yang digagas oleh Amin Abdullah di UIN Sunan Kalijaga. Tujuannya ingin menghubungkan ilmu agama dengan ilmu-ilmu lainnya tentu dengan melaksanakan riset-riset. Karena dalam Islam hard-core (Al-qur’an dan Hadist) berlaku selamanya untuk semua permasalahan hidup, maka sangat mungkin hard-core Islam di lakukan koneksi dengan ilmu lainnya untuk menemukan solusi atas permasalahan yang akan datang. (shrink)

Perjumpaan Fransiskus Assisi dengan Sultan al-Kamil di tengah ko- baran perang salib akhir-akhir ini mendapat banyak perhatian dari pel- bagai macam peneliti (Hoeberichts 1997; Warren 2003, Tolan 2007, Moses 2009). Yang terakhir, Paul Moses—seorang Guru Besar Jurnalistik di Brooklyn College, New York— melakukan investigasinya sendiri dan menulis suatu buku yang sangat menarik dan aktual, seperti yang boleh diharapkan dari seorang pakar komunikasi. Landasan penting penelitian Moses adalah evaluasinya yang kritis terhadap sumber-sumber. Ia mengemukakan bahwa sumber-sumber tertua tentang peristiwa ini (Jacques (...) de Vitry, dan sebuah kronik yang anonim, keduanya saksi mata perang salib kelima itu) memberi gambaran lebih damai tentang perjumpaan ini ketimbang riwayat-riwayat hidup Fransiskus yang kemudian (Celano, Bonaventura, dll.) yang menggambarkannya sebagai misi yang konfrontatif, berusaha mempertobatkan Sultan untuk mencari kemartiran. Adalah Konsili Lateran IV (1215) dan Paus Innocentius III (1198-1216) serta penggantinya, Paus Honorius III, yang pada masa itu membangkitkan semangat untuk perang salib kelima guna merebut kembali Yerusalem yang belasan tahun sebelumnya direbut dari tangan penguasa Kristen oleh Salah ad-Din (Saladin), paman Sultan Malik al- Kamil. Kendati keluarga Sultan sudah memberitahukan bahwa Sultan bersedia menyerahkan kembali Yerusalem demi persetujuan damai, pihak Paus dan raja-raja Barat tetap mengobarkan semangat perang dan mengumpulkan pasukan. Menurut Moses, Fransiskus, dan saudara- saudaranya diharapkan oleh Gereja ikut mewartakan perang suci, tetapi ia memilih membawakan Injil ke seluruh Eropa, tidak terkecuali juga ke wilayah-wilayah Muslim. Serangan pasukan salib ke Kesultanan Mesir dimulai dari kota pela- buhan Damietta di delta Sungai Nil. Tawaran damai Malik al-Kamil, Sultan Mesir yang dikenal bijaksana dan juga moderat terhadap umat Kristiani di Mesir, kembali ditolak oleh Kardinal Pelagius, utusan Paus dalam perang salib kelima ini. Fransiskus datang ke camp crusaders pada Agustus 1219 dan memberi peringatan kepada para crusaders bahwa serangan mereka akan gagal, tetapi ia ditertawakan. Lalu pada September 1219 ia memutuskan untuk mencari jalan lain dengan menyeberangi lini permusuhan dan mendatangi Sultan al-Malik, tidak sebagai utusan tetapi hanya dengan pengetahuan Kardinal Pelagius menggambarkan Sultan al-Kamil sebagai binatang buas. Sebagai anak zamannya, Fransiskus ingin menciptakan damai dengan mewartakan Injil kepada Sultan. Hal itu tampaknya dilakukannya dengan cara yang khas, sebab dalam sumber tertua dikatakan bahwa Sultan mendengarkannya dengan penuh perhatian, dan memperlakukan Fransiskus sebagai tamu terhormat selama beberapa hari. Menurut Moses, Sultan mungkin terharu bahwa ada orang Kristiani yang berbeda dengan para agresor rakus yang ia kenal dari perang salib. Al-Kamil yang dikenal terbuka untuk Sufisme mungkin juga suka mendengarkan Fransiskus, karena Fransiskus terkesan mirip dengan seorang Sufi. Di lain pihak, Fransiskus juga terkesan dengan apa yang ia lihat, misalnya cara pasukan Muslim menjawab panggilan untuk berdoa............................................................... Kenyataan asli menurut Tolan ialah bahwa Fransiskus ingin menjalankan hidup rasuli sampai dengan mahkotanya, kemartiran, yang dapat ia peroleh dengan pergi mewartakan Injil kepada Sultan. Ini memang gam- baran yang jelas ada dalam biografi-biografi Celano dan Bonaventura, te- tapi tidak muncul dalam kronik-kronik lebih tua dan konteks hidup Fran- siskus sendiri. Kelemahan karya Tolan ialah bahwa ia kurang kembali kepada tulisan-tulisan Fransiskus sendiri dan riwayat hidupnya, seperti yang dilakukan secara mengesankan oleh Moses yang berhasil memper- lihatkan dalam konteks hidup Fransiskus suatu penolakan terhadap pe- rang, pewartaan damai, penghargaan terhadap praktik doa Islam, dan cara misi baru; yang semuanya harus dijadikan patokan untuk interpretasi per- jumpaan Fransiskus dengan Sultan. Tolan gagal melihat tema damai dalam riwayat hidup dan tulisan-tulisan Fransiskus itu, dan dengan demikian juga tidak mengakui adanya sesuatu yang inspiratif dalam peristiwa perjumpaan itu untuk hubungan Muslim–Kristiani masa sekarang. Sebaliknya, ia agak keras menolak interpretasi sejumlah peneliti dan gerakan damai sejak akhir abad ke-20 yang melihat misi Fransiskus sebagai misi damai dan menemukan dalam Fransiskus suatu model untuk menolak kekerasan perang dan mencari pendekatan baru, khususnya dalam hal ketegangan antaragama. Kelemahan karya Tolan ini sangat tampak justru dalam perbandingan dengan karya Moses, yang tidak mendiskusikan Tolan sebab terlambat menerimanya. Buku ketiga, St. Francis and the Conversion of the Muslims, karya Frank M. Rega, amat berbeda dengan kedua studi ilmiah di atas. Dengan tidak kritis sedikit pun, Rega menggabungkan semua yang bagus-bagus dalam pelbagai versi—dari kronik-kronik paling awal sampai ke legenda- legenda yang sangat kemudian—tentang perjumpaan Fransiskus dengan Sultan itu. Tanpa membedakan pelbagai versi dan bertanya tentang latarbelakang dan tujuan masing-masing, seperti dilakukan Tolan, Rega menciptakan suatu versi gabungan yang agaknya akan disukai oleh pembaca Katolik yang saleh dan konservatif (yang memang dilayani oleh penerbit Tan Books), tetapi tidak bernilai bagi seorang peneliti yang ingin menyingkapkan maksud Fransiskus sendiri dan sumber-sumber masing-masing; dan sangat mengecewakan pembaca kritis sekarang yang mencari ilham dalam adegan ini bagi masalah-masalah dunia sekarang. Cerita legendaris Rega yang penuh triumfantalisme yang hampir-hampir yakin bahwa Sultan bertobat dan dibaptis menjelang kematiannya, tentu lebih mengganggu hubungan Kristen dan Muslim sekarang daripada membantu menemukan suatu pendekatan baru. (Martin Harun, Program Studi Ilmu Teologi, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Plato's dialogues frequently criticize traditional Greek myth, yet Plato also integrates myth with his writing. Daniel S. Werner confronts this paradox through an in-depth analysis of the Phaedrus, Plato's most mythical dialogue. Werner argues that the myths of the Phaedrus serve several complex functions: they bring nonphilosophers into the philosophical life; they offer a starting point for philosophical inquiry; they unify the dialogue as a literary and dramatic whole; they draw attention to the limits of language and the limits of (...) knowledge; and they allow Plato to co-opt cultural authority as a way of defining and legitimating the practice of philosophy. Platonic myth, as a species of traditional tale, is thus both distinct from philosophical dialectic and similar to it. Ultimately, the most powerful effect of Platonic myth is the way in which it leads readers to participate in Plato's dialogues and to engage in a process of self-examination. (shrink)

Abstrak: Kapitalisme kontemporer dicirikan oleh beberapa transformasi makro-struktural, seiring dengan kemajuan teknologi informasi dan komunikasi. Salah satu dari transformasi paling drastis terjadi di dalam aktivitas kerja. Sebagai aktivitas utama yang mendorong akumulasi modal, dunia kerja hari ini ditandai oleh hegemoni kerja imaterial. Artikel ini menyajikan pikiran dan gagasan dari Autonomia, sebuah “aliran pemikiran” kontemporer dari Italia yang merenungkan sifat dan karakter dari jenis kerja “baru” tersebut. Para pemikir Autonomia berargumen bahwa hegemoni kerja imaterial memberikan tantangan dan peluang baru (...) dalam tatanan kapitalisme. Sementara pekerja imaterial rentan untuk dieksploitasi oleh pihak kapitalis, mereka juga dapat membebaskan dirinya dari penindasan kapitalis. Hal ini dimungkinkan karena kerja imaterial memuat karakteristik khusus dalam kaitannya dengan modal. Emansipasi dari relasi kapitalis dapat terjadi apabila pekerja imaterial, bersama dengan korban kapitalisme lainnya, bersatu sebagai jaringan jamak dan melakukan dua strategi perlawanan: penolakan kerja dan eksodus. Kata-kata Kunci: Kerja imaterial, Autonomia, kapitalisme, jaringan jamak, penolakan kerja, eksodus. Abstract: Contemporary capitalism is characterized by some macro structural transformations, along with the advancement of information and communication technologies. One of the most drastic transformations occurs in the nature of labor. As the main activity which drives the accumulation of capital, today’s labor world is marked by the hegemony of immaterial labor. This article presents thoughts and ideas of Autonomia, a contemporary “school of thought” originating from Italy which has a distinctive view on traits and characters of this “new” kind of labor. Autonomia thinkers argue that the hegemony of immaterial labor poses new challenges and opportunities within capitalist order. While immaterial laborers are prone to be exploited by capitalists, they also can liberate themselves from the capitalist oppression. It is because immaterial labor embodies special characteristics in its relation to capital. The emancipation from capitalist relations can happen if immaterial laborers, together with other capitalism’s victims, unite as a multitude and enforce two resistance strategies, namely, refusal of work and exodus. Keywords: Immaterial labor, Autonomia, capitalism, multitude, refusal of work, exodus. (shrink)

We propose a formal framework for interpretable machine learning. Combining elements from statistical learning, causal interventionism, and decision theory, we design an idealised explanation game in which players collaborate to find the best explanation for a given algorithmic prediction. Through an iterative procedure of questions and answers, the players establish a three-dimensional Pareto frontier that describes the optimal trade-offs between explanatory accuracy, simplicity, and relevance. Multiple rounds are played at different levels of abstraction, allowing the players to explore overlapping causal (...) patterns of variable granularity and scope. We characterise the conditions under which such a game is almost surely guaranteed to converge on a optimal explanation surface in polynomial time, and highlight obstacles that will tend to prevent the players from advancing beyond certain explanatory thresholds. The game serves a descriptive and a normative function, establishing a conceptual space in which to analyse and compare existing proposals, as well as design new and improved solutions. (shrink)

Due to the impression that Bruno Latour rejects epistemology, his thought is often considered as part of postmodernism and relativism. This essays will show that this impression is misleading. The target of Latour's critique is the modern paradigm that dichotomizes absolutely between ontology and epistemology, as in subject—object and nature—society. Latour succeeded in showing that modern epistemology is not absolute. To do so, he included a two-dimensional variable in one-dimensional insertions, with the example of a generic scheme created by a (...) variant of the SSK school. The consequence is a priori ontological postponement, with various models of possible scales of values on the schema. For this reason, the principle of symmetry and the use of neutral language that can include (suspend) various ontologies so that epistemic knowledge can be obtained in reality (such as the alignment of humans—non-humans, and actors—actants), becomes important in scientific practice. This essay draws a conclusion with some critical notes and provides a kind of offer as a further consequence of the examination of Bruno Latour’s epistemology Abstrak Kesan bahwa Bruno Latour menolak epistemologi telah membuat pemikirannya kerap dimasukkan ke kategori pascamodernisme dan relativisme. Tulisan ini hendak menunjukkan bahwa kesan tersebut keliru. Sebetulnya sasaran kritik Latour adalah paradigma modern yang mendikotomikan secara absolut antara ontologi dan epistemologi, seperti pada subjek–objek dan alam–masyarakat. Latour memperlihatkan bahwa epistemologi modern itu tidaklah absolut. Caranya, ia memasukkan variabel dua dimensi pada pengutuban satu dimensi, dengan contoh skema generik yang dibuat oleh varian dari mazhab SSK. Konsekuensinya adalah penundaan apriori ontologis, dengan beraneka model kemungkinan skala nilai pada skema. Untuk itu, prinsip simetri dan penggunaan bahasa netral yang dapat mencakupi (penangguhan) pelbagai ontologi agar pengetahuan epistemik dapat diperoleh senyata-nyatanya (seperti kesejajaran manusia—non-manusia, dan aktor—aktan) menjadi penting dalam praktik keilmuan. Di akhir tulisan, penulis memberikan beberapa catatan kritis, serta semacam tawaran sebagai konsekuensi lebih jauh atas pemeriksaan epistemologi Bruno Latour. Kata-kata kunci: epistmeologi, paradigma non-modern, epistemologi moluska, prinsip simetri, meta-modern, aktor-aktan. (shrink)

In 'Een handvol filosofen' staan de filosofen centraal die sinds de oprichting van de Vrije Universiteit in 1880 aan deze instelling verbonden zijn geweest. Het gaat hierbij niet alleen om de inhoud van hun werk, maar ook om de personen zelf. Er waren filosofiedocenten die zich met de universiteit identificeerden en zich volledig konden ontplooien. Er waren er echter ook voor wie dit niet gold, die geïsoleerd of in gewetensnood raakten. Veel filosofiestudenten waren actief betrokken bij wat er in hun (...) faculteit gebeurde. Zij namen initiatieven, protesteerden soms tegen de gang van zaken en kozen partij in conflictsituaties. Sinds het eind van de jaren zestig van de twintigste eeuw verloor de Vrije Universiteit geleidelijk haar christelijk karakter. Tegenwoordig werken alle stafleden vanuit hun eigen motivatie mee aan een hoofdzakelijk seculier geworden universiteit, die ruimte biedt voor religieuze en levensbeschouwelijke diversiteit. (shrink)

Many books explain what is known about the universe. This book investigates what cannot be known. Rather than exploring the amazing facts that science, mathematics, and reason have revealed to us, this work studies what science, mathematics, and reason tell us cannot be revealed. In The Outer Limits of Reason, Noson Yanofsky considers what cannot be predicted, described, or known, and what will never be understood. He discusses the limitations of computers, physics, logic, and our own thought processes. Yanofsky describes (...) simple tasks that would take computers trillions of centuries to complete and other problems that computers can never solve; perfectly formed English sentences that make no sense; different levels of infinity; the bizarre world of the quantum; the relevance of relativity theory; the causes of chaos theory; math problems that cannot be solved by normal means; and statements that are true but cannot be proven. He explains the limitations of our intuitions about the world -- our ideas about space, time, and motion, and the complex relationship between the knower and the known. Moving from the concrete to the abstract, from problems of everyday language to straightforward philosophical questions to the formalities of physics and mathematics, Yanofsky demonstrates a myriad of unsolvable problems and paradoxes. Exploring the various limitations of our knowledge, he shows that many of these limitations have a similar pattern and that by investigating these patterns, we can better understand the structure and limitations of reason itself. Yanofsky even attempts to look beyond the borders of reason to see what, if anything, is out there. (shrink)

This article is the guest editors’ introduction to the special issue in Business & Society on “SMEs and CSR in Developing Countries.” The special issue includes four original research articles by Hamann, Smith, Tashman, and Marshall; Allet; Egels-Zandén; and Puppim de Oliveira and Jabbour on various aspects of the relationship of small and medium enterprises to corporate social responsibility in developing countries.

Abstrak: Dari pengamatan, tidak banyak tulisan teologis tentang sakramen tobat atau sakramen rekonsiliasi di lingkungan bahasa Indonesia selama ini. Begitu pula, ada kesan bahwa pemahaman umat Katolik mengenai sakramen tobat cukup terbatas. Dari sinilah artikel ini ingin memberi sumbangan pemikiran teologis melalui kekayaan dan kedalaman pandangan teologis Karl Rahner mengenai sakramen tobat. Dari penelitian penulis, sabda pengampunan Allah menjadi inti pemikiran Rahner tentang sakramen tobat. Dengan metode teologi transendental sebagaimana dikembangkan oleh Karl Rahner, penulis mengupas secara kritis pemahaman sabda (...) pengampunan Allah melalui alur pemikiran sakramental Rahner. Rahner berpendapat bahwa manusia memiliki pengalaman dasar akan dosa-kesalahan yang tak dapat dihapus oleh diri sendiri, dan justru karena itulah manusia senantiasa mendambakan sabda pengampunan Allah sebagai pemberian diri Allah (Selbstmitteilung Gottes) yang berpuncak pada wafat dan kebangkitan Kristus. Melalui Gereja, sabda pengampunan Allah itu dihadirkan melalui aneka macam bentuk, sedangkan yang khusus dan istimewa melalui sakramen tobat. Tulisan ini ditutup dengan penyampaian poin-poin relevansi pandangan Rahner tersebut bagi Gereja sekarang ini. Kata-kata kunci: Sabda pengampunan Allah, sakramen tobat, sakramen rekonsiliasi, teologi sakramental, teologi transendental, belas kasih Allah. Abstract: Theology of Sacrament of reconciliation has not been widely written and developed in Indonesia, and therefore the general understanding among the faithful. This article is to contribute, particularly by presenting Karl Rahner’s theology on the sacrament of reconciliation. Rahner focused on the forgiving word of God. Employing his transcendental method, this article is presenting a critical study on the understanding of Rahner’s forgiving word of God as well as his sacramental theology. Rahner showed that human beings themselves aware and know of their experience of sin or guilt and could not just get out of it, and because of that human beings themselves are longing for forgiveness and God’s forgiving word (Selbstmitteilung Gottes) revealed per exellentiam in the death and resurrection of Christ. Disciples of Christ gathered as people of God or church make present God’s forgiving word here and now in various forms, yet especially in the sacrament of reconciliation. The article shall conclude with points of relevance for the church today. Keywords: God’s forgiving word, sacrament of penance, sacrament of reconciliation, sacramental theology, transcendental theology, mercy of God. (shrink)

Abstrak: Artikel ini menguraikan penggunaan konsep teologis “Trinitas sosial” oleh empat teolog yang secara khusus menyoroti isu-isu ekonomi. Secara umum para teolog itu menyatakan bahwa teologi ekonomik yang berdasarkan “Trinitas sosial” menolak model ekonomi individualistik yang memertaruhkan komunitas. Mereka memberi gambaran yang berbeda-beda tentang model ekonomi yang layak ditolak itu. Meeks dan Boff melihat praktik ekonomi pasar yang berlaku saat ini maupun praktik ekonomi sosialis yang pernah dijalankan di negara-negara komunis sebagai wujud-wujud dari model ekonomi semacam itu. Novak menolak (...) praktik sosialisme dan memandang kapitalisme yang bersifat demokratik sebagai model ekonomi yang trinitaris. Higginson menilai model ekonomi yang individualistik itu tersirat dalam “etos Protestan”nya Max Weber dan seringkali tercermin dalam cara pengelolaan perusahaan. Saya melanjutkan teologi ekonomik yang berdasarkan Trinitas Sosial itu dengan menjadikan secara spesifik keluarga sebagai wujud konkret komunitas. Saya berpendapat bahwa “Trinitas keluarga” dapat menjadi dasar bagi pengembangan teologi ekonomik yang responsif terhadap konteks ekonomi Indonesia dan Asia pada umumnya, di mana keluarga menjadi bukan hanya model hubungan sosial tetapi juga acuan etis. Kata-kata Kunci: Trinitas sosial, teologi ekonomik, ekonomi kekeluargaan. Abstract: This article explores the use of the theological concept of “social Trinity” by four theologians focusing on economic issues. In general, those theologians suggest that the concept of “social Trinity” implies an economic theology resisting the individualistic economy model, which puts the community at stake. They disagree on which economic system exactly they consider worth rejecting. For Meeks and Boff, that economic model includes both the existing market economy and socialism as had been practiced in the communist countries. Novak rejects the economic system of socialist countries whilst insisting that “democratic capitalism” is consistently Trinitarian. Higginson argues that the individualistic economy is implied in Weber’s “Protestant ethic” and often reflected in the management of corporations. Subscribing to the economic theology based on “social Trinity,” and, at the same time, responding specifically to the characteristics of the Indonesian context, I suggest the family as a concrete form of community. I argue that “familial Trinity” would serve as a foundation for developing an economic theology in response to the situation of Indonesian economy and Asian economy in general, where the family is not only a model of social relations, but also an ethical reference. Keywords: Social Trinity, economic theology, familial economy. (shrink)

t. 1. Apo ton prōto skeptomeno anthrōpo mechri ton 6. aiōna M.Ch. -- t. 2. Apo ton 7. aiōna M.Ch. mechri to sēmera.

Abstrak: Tujuan dari artikel ini adalah menginterpretasi dan mengafirmasi bahwa Ada (das Sein) dalam “pertanyaan tentang Ada” (die Seinsfrage) dalam pemikiran Heidegger adalah univok sebagaimana konsep Ada itu univok dalam pemikiran Duns Scotus. Oleh karena itu, pertanyaan utama yang menuntun artikel ini adalah, bagaimana dapat ditunjukkan hubungan antara konsep Ada itu univok antara Dun Scotus dan Heidegger? Untuk memahami dengan baik tema ini, kita akan mengulasnya dalam empat bagian. Pertama, kita akan berkonsentrasi pada pengertian konsep ekuivok, analog, univok. Kedua, (...) kita fokus pada konsep analogi dan univok dalam pemahaman Abad Pertengahan. Bagaimana Duns Scotus memahami Ada itu univok akan dijelaskan pada bagian ketiga. Kemudian, kita akan mengelaborasi sebuah penafsiran Ada itu univok dalam pemi- kiran Heidegger pada bagian keempat. Pada akhirnya, konsep Ada itu univok dalam pemikian Heidegger terletak pada konsepnya tentang waktu. Kata-kata kunci: Ekuivok, analog, univok, metafisika, Ada, Dasein, In- nerzeitigkeit, Zeitlichkeit, ekstasis, transendental. Abstract: The scope of this article is to interpret and affirm that Being (das Sein) in Heidegger’s “question of Being” (die Seinsfrage) is similarly univocal to Duns Scotus’ concept of the univocity of Being. Therefore, the central question which guides this article is, how can it point to the relationship between Duns Scotus and Heidegger in regards to the concept of the univocity of Being? To understand well this theme, we will explain it in four parts. First, we concentrate on the definitions of equivocity, analogy and univocity. Second, we focus on the concepts of analogy and univocity in the Middle Ages. How Duns Scotus understands the univocity of Being will be pointed out in third part. After that, we will elaborate an interpretation of the univocity of Being in Heidegger’s thought in fourth part. In the end, concept of the univocity of Being in Heidegger’s thought is put in his concept of time. Keywords: Equivocity, analogy and univocity, metaphysics, Being, Dasein, Innerzeitigkeit, Zeitlichkeit, ecstatic, transcendence. (shrink)