All Research Papers Published In Digital Press Social Sciences and Humanities

Journal Issue
10.29037/digitalpress.pcd43

Aug 6, 2025
Digital Press Social Sciences and Humanities

Research Article
10.29037/digitalpress.412472

The Philosophy of Semar as an Ethical Framework for the Use of Artificial Intelligence

Jan 1, 2025
Digital Press Social Sciences and Humanities
Mohamad Khusnial Muhtar + 1 more

<div>Artificial intelligence (AI) is a multidimensional phenomenon that profoundly impacts various aspects of&nbsp;modern human life. While global discussions on AI ethics have predominantly centered on Western&nbsp;perspectives, this study explores ethical AI development through the lens of Semar philosophy,&nbsp;representing the local wisdom of Nusantara. Employing library research with a philosophical approach,&nbsp;this research analyzes some sources on Semar philosophy and its relevance to AI ethics. The findings reveal&nbsp;that: 1) The Ojo Dumeh principle promotes humility in AI use and development, preventing technological&nbsp;arrogance and misuse. The Eling principle emphasizes awareness of AI’s intended purpose and its socio-environmental consequences, fostering responsible innovation. The Waspada principle highlights the&nbsp;importance of risk mitigation, addressing challenges such as algorithmic bias, privacy concerns, and&nbsp;unequal access to technology. 2) The integration of these ethical values presents an opportunity for&nbsp;strategic collaboration among developers, users, and policymakers to craft regulations that harmonize&nbsp;global standards with local wisdom, reinforcing the importance of culture-based ethics education. 3) Key&nbsp;challenges in implementation include limited cultural awareness in AI ethics discourse, resource&nbsp;constraints, and difficulties in aligning local ethical values with global regulatory frameworks. This study&nbsp;contributes to the ongoing discourse on AI ethics by introducing a localized ethical framework that balances&nbsp;technological advancements with cultural values. Further research is recommended to develop a&nbsp;structured implementation framework and an adaptive strategy for global integration, ensuring that local&nbsp;philosophical perspectives contribute to a more humane, inclusive, and ethically responsible AI ecosystem</div>

Research Article
10.29037/digitalpress.412467

Rethinking Slash-and-Burn Agriculture: Slowing Down the Progress for Sustainability

Jan 1, 2025
Digital Press Social Sciences and Humanities
Gilang Mahadika + 2 more

<div>Slash-and-burn agriculture is often depicted as a "primitive" or "traditional" form of farming, closely tied&nbsp;to the way of life of indigenous communities. The Dayak Benuaq people, who live in the upstream areas of&nbsp;Kutai Barat, East Kalimantan, continue to practice this method to this day. Anthropologists have extensively&nbsp;documented this agricultural model, revealing its potential sustainability when practiced in balance with&nbsp;ecological processes. This paper aims to explore the strong connections between slash-and-burn farming&nbsp;and indigenous ecological succession, while also encouraging a rethinking of the concept of metabolism&nbsp;within this agricultural system. By incorporating the framework of ‘degrowth,’ it becomes evident that&nbsp;slash-and-burn agriculture embodies principles of allowing the soil and environment to recuperate during&nbsp;fallow periods. In the context of the rapid expansion of monoculture plantations, such as oil palm and&nbsp;rubber, in Kalimantan, this study seeks to demonstrate how slash-and-burn agriculture is adapting to the&nbsp;pressures of global commodity crop production. Through a systematic literature review, our findings&nbsp;highlight that the Dayak Benuaq community is not isolated but instead demonstrates resilience and&nbsp;adaptability by integrating sustainable practices with global commodity changes. This research seeks to&nbsp;address two main questions: (1) What is the relationship between slash and-burn agriculture and&nbsp;ecological succession, and (2) how has this farming method adapted to accommodate commodity crops like&nbsp;oil palm? By answering these questions, the study discusses the role of ecological succession in sustaining&nbsp;indigenous agricultural practices and how these practices are being reshaped in response to broader&nbsp;environmental and economic forces</div>

Research Article
10.29037/digitalpress.412469

Geophilosophy, For What?

Jan 1, 2025
Digital Press Social Sciences and Humanities
Rangga Kala Mahaswa

<div>Geo-philosophy, born from the fusion of “geo” and “philosophy,” bears a productive ambiguity: spanning&nbsp;geography, geology, and something even more expansive: a super-massive, unclassifiable rhizome. It&nbsp;invites us to untangle the entwinement of human and non-human life, confronting the wreckage of&nbsp;modernity’s legacy. The Enlightenment’s blind optimism birthed the myth of human exceptionalism—a&nbsp;myth that now teeters on the brink of planetary collapse. In this delusional world, the messiah complex&nbsp;thrives, embodied by billionaires like Elon Musk and Jeff Bezos, whose fantasies of off-world salvation mask&nbsp;the ongoing commodification and destruction of Earth. This is called as geo-fetishism, and masquerading&nbsp;as hope: the heroic gesture of saving the world while devouring it. As we descend deeper into the Dark&nbsp;Anthropocene, the human merges with the non-human in uncanny proximity, dissolving boundaries and&nbsp;unsettling species hierarchies. Also, posthumanism arises not as liberation, but as a symptom of collapse,&nbsp;blurring the borders of world-systems and natural kinds amid thickening ecological dread. Here, geo-philosophy reveals its radical edge, yet also its tragic limitation. It speaks not to the triumphant, but to the&nbsp;defeated, to those who live in the ruins, haunted by extinction, carrying the crisis of being like a wound. In&nbsp;this "wonderful" ruin of a world, I challenge geo-philosophy, for whom, and for what? Unfortunately, it is&nbsp;limited only for the oppressed, the defeated, the marginalized beings. Only they can grasp its “essence”—those haunted by death, who carry the crisis of existence like a love-hate companion. It is for the lost, whose&nbsp;struggle is etched into the very bones of the Earth, enduring until their final breath, in the name of extinction&nbsp;nihilism.</div>

Research Article
10.29037/digitalpress.412475

Reclaiming Global Welfare: The Critical Role of Indigenous Legal Systems in Addressing Climate Change, Overconsumption, and Biodiversity Loss

Jan 1, 2025
Digital Press Social Sciences and Humanities
Ardtel Tamara Siahaan + 2 more

<div>Indigenous people are practitioners and inheritors of distinctive cultures, in which they have their own way&nbsp;of relating to the surroundings and the people. Indigenous people are known for their local wisdom and&nbsp;discrepancy in customary law. In contrast to the traditional cultures, the planet we call home keeps&nbsp;evolving, and so do complex issues around us. Humanity nowadays is no stranger to problems that are the&nbsp;cost of modernization such as climate change, biodiversity loss, and overconsumption. Studies and research&nbsp;never stop at one point to find a way to overcome those issues. There goes a saying ‘modern problem&nbsp;requires modern solution’, in lieu of the statement, the existence of indigenous people and their customary&nbsp;law have proven that they indeed have their own unique regulations to preserve nature and prevent&nbsp;overconsumption, which is what modern people need the most to reach the idea of sustainable living and&nbsp;development. For instance, people could reflect on the Dayak Kenyah Leppo’ Ke tribe in North Kalimantan,&nbsp;to find a solution to conquer our urgent global situation. In fact, Indigenous law communities can be&nbsp;included to participate in climate change and biodiversity loss. Empowerment of indigenous peoples with&nbsp;their local knowledge through environmental empowerment based on local wisdom can provide support,&nbsp;use and management of natural resources while maintaining the strength of their law, their spiritual&nbsp;abilities and the beliefs they embrace. The appliance of the indigenous law itself to solve climate and&nbsp;consumption issues might be the key to humanity and nature welfare for a lifetime. By delving into the law&nbsp;of the predecessors, we would be given an opportunity to analyze Indonesia's legal vacuum in terms of&nbsp;nature perseverance and fix the behavior of people living in the modern era in order to keep mother nature&nbsp;last longer</div>

Research Article
10.29037/digitalpress.412468

Whispers of the Earth: Decolonizing Energy for a Just Energy Transformation

Jan 1, 2025
Digital Press Social Sciences and Humanities
Ahmad Fauzi + 1 more

<div>This paper explores the geopolitical dynamics of climate funding, focusing on how programs like the Just&nbsp;Energy Transition Partnership (JETP) perpetuate colonial legacies under the guise of aid. While nations like&nbsp;the United States and the European Union claim to support climate action, their policies often reinforce&nbsp;economic dominance over the Global South through mechanisms such as climate capitalism. Grants and&nbsp;loans, marketed as solutions, frequently bind recipient nations to extractive systems that prioritize market&nbsp;interests over justice. The paper critiques the historical continuity of fossil fuel extraction as a colonial&nbsp;practice that repositions the Global South as a provider of raw materials and cheap labor. It calls for a&nbsp;reevaluation of the Western perspective on energy, which commodifies it and disregards ecological and&nbsp;social costs. Instead, the paper advocates for a decolonial approach that integrates Indigenous values and&nbsp;ecological stewardship. Drawing inspiration from concepts like Buen Vivir, rooted in Quechua traditions,&nbsp;and Arturo Escobar’s “pluriversal” framework, the analysis highlights the potential for alternative&nbsp;paradigms that honor interconnectedness. These perspectives challenge Western dualisms—nature versus&nbsp;culture, emotion versus reason—offering inclusive ways of thinking. The paper also discusses Bolivia’s and&nbsp;Ecuador’s recognition of nature as a legal subject, exemplifying diplomatic cosmologies that align legal&nbsp;systems with ecological values. Ultimately, the decolonial perspective offers a path toward an energy&nbsp;transition that prioritizes justice, sustainability, and the dignity of all life forms</div>

Research Article
10.29037/digitalpress.412471

Double Burden and Women’s Well-Being Issues: Implications for Social Relations from the Perspective of Hannah Arendt’s Vita Activa

Jan 1, 2025
Digital Press Social Sciences and Humanities
Chisa Belinda Harahap + 2 more

<div>This study explores the double burden of women through the lens of Hannah Arendt’s vita activa,&nbsp;encompassing its three main dimensions: labor, work, and action. The analysis highlights how women face&nbsp;structural challenges in balancing domestic and public roles due to gender biases and patriarchal norms&nbsp;that place them in a subordinate position. This double burden not only creates physical and mental strain&nbsp;but also negatively impacts women’s overall well-being in economic, health, and social aspects. The labor&nbsp;dimension reflects repetitive and undervalued domestic work, reinforcing women's subordination within&nbsp;the family and community spheres. In the work dimension, women encounter wage discrimination, limited&nbsp;access to leadership positions, and exclusion from more prestigious job sectors, directly affecting their&nbsp;economic well-being. Within the action dimension, social barriers restrict women's participation in the&nbsp;public sphere and decision-making processes, reducing their opportunities to influence policies that could&nbsp;enhance well-being and gender equality. The lack of policies supporting the redistribution of domestic roles&nbsp;further exacerbates gender inequality and hinders women's empowerment. This study underscores the&nbsp;need for structural changes in social and economic policies to foster more inclusive and equitablewell-being for women. The philosophical-hermeneutic approach employed in this research provides a deeper&nbsp;understanding of the social construction of gender and the urgency for more progressive and&nbsp;transformative policy solutions</div>

Research Article
10.29037/digitalpress.412474

Are Emotions Universal or Culturally Shaped?

Jan 1, 2025
Digital Press Social Sciences and Humanities
Rona Utami

<div>Emotions are not just personal feelings, they are also shaped by the cultures and values we live in. This&nbsp;article explores the question: Are emotions the same everywhere, or do different societies feel and&nbsp;understand emotions differently? Using a philosophical approach, the article argues that emotions are&nbsp;more than biological reactions. They are ways of making sense of the world, shaped by language, tradition,&nbsp;and ethical beliefs. Emotions help us understand what matters, what is right or wrong, and how we relate&nbsp;to others. Focusing on Indonesian emotional concepts such as malu (shame), sungkan (respectful&nbsp;hesitation), and sakit hati(emotional pain), the article shows that emotions are part of moral life. These&nbsp;feelings guide behavior in families, communities, and society. They are not only about what someone feels&nbsp;inside, but also about shared expectations and values. The article compares these with ideas from Western&nbsp;philosophy, such as guilt, pride, and compassion, to show how different cultures express and understand&nbsp;emotions in unique ways. Rather than seeing emotional differences as a problem, the article argues that&nbsp;they can help us grow in understanding and empathy. Recognizing emotional diversity is important for&nbsp;building respectful relationships between cultures. The article concludes that emotions are ethical&nbsp;practices that shape who we are and how we live with others. By paying attention to how emotions work&nbsp;across cultures, we can create a deeper, more humane understanding of what it means to live well in a&nbsp;global world. This research concludes that understanding the plurality of emotional expressions and&nbsp;cultivating emotional awareness is essential for intercultural harmony and mutual respect</div>

Research Article
10.29037/digitalpress.412479

Epistemic (In)justice as A Process to Decoding Digital Information from Law Perspective

Jan 1, 2025
Digital Press Social Sciences and Humanities
Anugrah Anditya

<div>In this digital era, information can be disseminated much easier due to the internet. Under openness&nbsp;principle of information on the internet, now we can access information relatively easily When those&nbsp;condition is viewed from Epistemic Justice theory as postulated by Miranda Fricker means we are going&nbsp;toward information justice since now almost every people can now contribute and access information, but&nbsp;the reality says not all those information on social media is the right information, some information can be&nbsp;categorized as mis-information some as dis-information. Based on those condition this research will then&nbsp;questioning relevancy between Epistemic Justice in this digital era with legal consequences in Information&nbsp;and Electronic Transactions Act. This is due to by implementing openness principle it means we can gain&nbsp;almost any information but also any person now can contribute to provide information for another internet&nbsp;user. With such conditions we must selective when choose who is our information provider since mis and&nbsp;dis information in law paradigm can have negative impact toward law subject, and can have legal&nbsp;consequences. Thats why we needs to rethink again, is from legal paradigm information justice is a good&nbsp;idea, or do we need to set back to epistemic injustice. The idea to use injustice practice is due to in law&nbsp;paradigm we must act carefully, and that’s why do we need to rethink again by being selective when we&nbsp;read digital information</div>

Research Article
10.29037/digitalpress.412478

The Symbolism of the Turtle in Nusantara Philosophy and Its Relevance for Local Wisdom-Based Tourism

Jan 1, 2025
Digital Press Social Sciences and Humanities
Siti Hamidah + 1 more

<div>The turtle is a strong symbol in Nusantara philosophy, representing resilience, patience, longevity, and&nbsp;balance. These qualities not only hold deep cosmological significance but also offer valuable insights into&nbsp;how we can live in harmony with nature and community. This paper examines the symbolism of the turtle&nbsp;and its application in the tourism industry. Rather than treating symbolism as abstract, this study applies&nbsp;to real-world tourism practices, particularly through the lens of local-based tourism and slow tourism,&nbsp;which emphasises meaningful, immersive, and reflective travel experiences. By incorporating turtlesymbolism into tourism strategies, communities can preserve their cultural identity while encouraging&nbsp;environmental responsibility. This approach aligns with global movements toward eco-tourism and&nbsp;responsible travel, providing an alternative to mass tourism. Through literature review and selected case&nbsp;studies, such as the Paloh Coastal Festival in Kalimantan and Sanur Village Festival in Bali, this researchillustrates how local rituals, art, and conservation efforts related to turtles can serve both cultural&nbsp;preservation and tourism development. Drawing from symbolic Interaction and Integrating Turtle&nbsp;Philosophy into Tourism -in this case, local-based tourism and slow tourism, this paper argues that turtles-often featured in folklore, ceremonies, and artistic motifs, offer a framework for culturally rooted,&nbsp;environmentally sustainable tourism. These practices not only enrich the tourist experiences but alsoempower local communities by reaffirming their ancestral wisdom. Ultimately, the study suggests that the&nbsp;turtle’s symbolic and environmental importance can serve as a model for tourism that honours tradition,&nbsp;fosters reflection, and supports long-term sustainability in Nusantara</div>