Source Of Everything Research Articles

Metode Dakwah Digital Prespektif Studi Hadist

Hadith Study Perspective Digital Da'wah Method. Dakwah is an attempt to invite people to the path of Allah. In the study of da'wah philosophy, the term ontology of da'wah is known. Ontology is the science of being. Whereas the ontology of da'wah discusses things that exist or the source of everything, so in the application of da'wah, the sources of da'wah are the Koran and hadith, so it is necessary to pay attention to what is the source. So that it can add to the treasury of knowledge for preachers. At this time da'wah has developed into the digital world, which is commonly referred to as digital da'wah. The use of social media is an alternative means that is possible in the midst of current policies. With social media we can expand the target of da'wah to be addressed, therefore the author discusses this theme to strengthen social media as a means of da'wah.

CRITICISM OF HADITH AUTHENTICITY ON CONTEMPORARY ISLAMIC THINKERS

Islam knows two primary sources in its legislation, first, the holy Qur’an and the second, Hadith, however, there is a significant difference in the inventory system of both sources. This study aims to discuss about how are the modern Islamic scholars’ perspectives on the Hadith authenticity. The method used is qualitative. Qualitative methods are used to examine natural objects, where researchers become key instruments. In addition, data collected are triangulated (combined), data analyses are inductive, and the results of qualitative research emphasize meaning rather than generalization. The interaction of moslems with the Prophet’s Hadith is very dynamic. The attention of it was not very big at the beginning of Islam because the Prophet was still alive and lived around them at that time as the living Islam (the source of everything), but in the period after the Prophet’s death, the attention to the Hadith increased rapidly. The contemporary Islamic thinkers assume that the Hadith scholars have not given great attention to matan criticism as what in sanad has. The critic opportunity is still opened on the Prophet’s authenticity by using internal criticism (matan of Hadith), as long as using the right methodology as the Hadith scholars have explained.

Sovereignty and property in the history of European identity

The article attempts to reconstruct the history of Western self-consciousness in the context of the development of the concepts of property and sovereignty. The author justifies the validity of this approach by the fact that it is the concept of one’s own as the most obvious and pre-established that presupposes the possibility of posing a problem about the source of everything. After all, philosophy begins with it not only as a specific form of knowledge, but also as the highest form of self–consciousness of Western civilization. In addition, the anthropological domain inherent in the philosophical thought of the theoretical and contemplative sets the practical aspect, which is grasped by the concept of sovereignty. The author consistently examines the ancient, medieval, New European and modern periods of Western history, reconstructing the dynamics of the understanding of property and sovereignty, which reflected the main features of civilizational development. The article emphasizes that during the period of ancient cosmocentrism, an aesthetic understanding of one’s own was formed, realized through its public demonstration in artistic and political amateur activities. The theocentrism of the Middle Ages “reoriented” the understanding of one’s own to the inner content of human existence, fundamentally contrasting the intimate essence of the personality with the tempting sinfulness of the surrounding reality. The New European egocentrism, following in the paradigm of speculative rationalism, the essence of property and, as a consequence, the manifestation of the sovereign status of the individual, confirmed in the active resolution of the contradiction of internal and external, deployed in the temporal dimension of historical reality. According to the author’s point of view, the essence of the bourgeois world, in which the fundamental opposition of self-sufficient subjectivity and a natural element distinct from it was embodied, was expressed by the universality of world history. And the main contradiction that characterizes the present state of modern civilization is determined by the gradual blurring of the boundaries that structure the essence of subjectivity, and indicates the loss of its sovereignty and productive potential.

THE PHILOSOPHICAL NATURE OF “WATER”: FROM UPANISHADS TO EARLY TAOISM SCRIPTURES

India and China are two important ancient civilizations with a long history and profound philosophies in the world. There are some similar descriptions of water in both cultures, especially in their philosophies. The “water” was considered as the original source of everything, and one of the five elements, also a manifestation of Ultimate Reality, and the forms of water often compared with the river as the individual self and the sea as the Ultimate reality. This paper will analyze the inherent meaning of “water” in the early scriptures of the two countries, and compare the similarities and differences of "water" in the two cultures based on Upanishads in ancient Indian philosophy, Tao Te Ching, and Zhuangzi in early Taoism philosophy.

Getting the Cosmology Right

Getting the Cosmology Right

The essence of everything

This short paper argues that energy, the potential to realize change, taking place through interaction, is the essence of everything. Nonduality and emergence play a key role in explaining why energy should be conceived as the single source of everything. The very nature of space and time also follows from it. The whole universe is just energy, and everything emerges from this energy. So the essence of everything is energy.

Rasionalitas Kenabian Menurut Fakhrudin al-Razi

This paper discusses the prophetic rationality according to Fakhruddin al-Razi. al-Razi seeks to prove the prophetic truth of the mind to oppose the assumption that prophetic is a matter that is not necessarily believed to be true. This assumption due to the prophetic is not considered something that could be resourceful and intangible. It was conceptualized by Muhammad Ahmad ibn al-Ruwandi (late 3rd century H) and Abu Bakar Muhammad ibn Zakariya al-Razi (865-925 A.D.). According to both view the Prophet’s position can be substituted human sense as long as it is true and be able to develop human's knowledge. Thus the Prophet with all his functions as a messenger of God is no longer needed in life. It is certainly contrary to that of Islamic taught. For this reason al-Razi rejected the concept and proved that the prophetic was true in Revelation and reason. In his study, al-Razi used two elements of revelation and philosophy to prove the prophetic concept. It is because revelation is the source of everything and philosophy as a tool of thinking with reason. Systematically, the concept of the prophetic rationality of al-Razi is able to demonstrate that the prophetic is not only the dogma of religion, but it is also an obligatory truth.

The (Re‐)Appropriation of Spirit Beings – Spirits of the Dead and Spirits of God in a Sepik Community

This article explores Nyaura (West Iatmul) ontology and cosmology in the context of religious change. I argue that persisting ontological premises of the Nyaura lifeworld were crucial for the way people appropriated Catholicism and made it their own. I compare my findings to an approach to religious change that has prominently been employed by Joel Robbins before – the notion of humiliation as described in a seminal article by Marshall Sahlins. However, while Robbins argues that a notion of humiliation has led the Urapmin to abandon their culture and take on an entirely new one, I have found a different outcome in my fieldsite. Initially the Nyaura sought to abandon their own spirits in light of changes in the regional political–economic system brought about by the encounter with white people and due to the devaluation of their spirits by the influence of the Catholic mission. However, when conversion did not bring about a betterment of their living situation as initially hoped, a notion of humiliation returned that led the Nyaura to re‐appropriate their old spirits. Under the influence of a charismatic movement, they discovered that God and His spirits were not new and foreign but old and familiar spirits clothed with new names. Today spirits of the dead are called ‘souls’, ‘saints’ and ‘angels’; spirits of the bush and water are termed ‘nature’ that was created by God; and He, the source of everything, is currently re‐interpreted as being the most powerful ancestral spirit there is.

AN ANALYSIS OF EXPERIENTIAL AND TEXTUAL MEANING OF KELAMBU NYAWA TEXT

Representation of experiential meaning, textual meaning, and general ideology realized in Mosquito Net text are problem in this research. It is aimed at investigating representation of experiential meaning, textual meaning, and general ideology in Kelambu Nyawa Text text are problem in this research and describing the relevance of the research result to learning discourse in higher education. It was conducted by using qualitative-quantitative descriptive (mixed-method). In collecting data, observation, interview, document and note-taking method were employed. Data analysis carried on with the orientation of formal and informal methods. The results showed that the dominant process found in the text of Mosquito Nets is a material process consisting of 115 (35.50%). The use participants in the text is dominated by participant I (Netting Lives) consisting of 308 participants or 33.44%, participant II consists of 264 consisting of 85 or 33.20%, other participant consists of 24 dominated by Reach taking over 15 times (62.25%). Furthermore, the use of circumstance in the text of Kelambu Nyawa is dominated by circumstantial environment, which were used over 51 times (26.42%). The dominant theme used in of Mosquito Nets text topical theme. It was used 146 times (48.18%). Furthermore, the ideology realized in the text of Mosquito Net is the belief of the Sufism in God as the source of everything. The relevance of this research to discourse learning at universities is to the extent that the results of this research can be used as reference to analyzing written text, especially on the transitivity and theme rhema system by using Systemic Functional Linguistics theory (SFL).

Khal dan Maqam Tarekat dalam Tasawuf, Implementasi dalam Kehidupan Para Pengikut Tarekat

<p class="07KatakunciKeywords"><span lang="EN-GB">The essence of all religions is the surrender to God the creator of the universe, which in Arabic is called Islam in the generic sense. The difference in opinion is the result of pride and rejection. The surrender to the Supreme Lord, without neglecting the attributes of the Divine attribute to what and to anyone other than Himself, is the only true religious attitude, and the other attitude is rejected. In this regard tasawuf is required to describe his teachings in the context of social culture. Tasawuf views that the diversity of religions in the world is merely its form, in essence the same, worshiping the source of everything. One follows the teachings of tasawuf who are in a certain degree looking at God in reality, not in the external sense. Religious and community relations are influential influences that religion affects the growth of society, and then the community affects the thinking of religion. The mutual influence between community growth and religious development is a socio-cultural reality that is a challenge to be understood as broadly as possible</span></p>

Representation of Experiential and Textual Meaning on Kelambu Nyawa Texts: A Study of Linguistics Functional Systemic

The issues are examined in this study is a representation of experiential and textual meaning as well ideology generally exist on Kelambu Nyawa texts. Moreover, this study was descriptive qualitative-quantitative (mixed method). The method was widely used for collecting the data through observations, interviews, and documentations, as well technical notes. Further, in analyzing the data was used the formal and informal method. The result of the study indicating the use of process was dominantly found on kelambu nyawe texts are materials process as much as 115 (35,50%). Further, the use of participant on the text where exist participant I is 308 that predominantly by participant actor about 103 or 33.44% and other participant found is 264 that is dominated by the using of participants goal (receiver) about 85 or 33.20% and the using of other participants is 24 where it’s dominated by reach in number of 15 or 62.25%. Furthermore, the use circumstance on kelambu nyawa texts was dominated domain circumstance about 51 or 26.42%. Whereas, the using of theme that majority used is a topical theme about 146 (48,18%). Furthermore, ideology found on kelambu nyawa texts of Sufism believing that God as a source of everything.

Modal Oecumenism

We want a theory of metaphysical modality to answer at least two sets of questions: and Attempts to answer these questions have led many contemporary metaphysicians to surprising and strange ontological beliefs. David Lewis thinks the best combined answer to the foundational and structural questions requires a pluriverse of concrete worlds.1 Timothy Williamson thinks that the Barcan formulas are logical truths and that every object necessarily exists.2 Even the characteristically levelheaded Alvin Plantinga thinks the best unified answer to the two questions will require surprising belief in a host of uninstantiated individual essences – one for every merely possible object.3 If Brian Leftow’s right, these modal theories are not just controversial, they are downright heretical … in the traditional sense of the term. These theories – and seemingly every other popular modal metaphysics of recent decades – require postulating objects, properties, worlds or propositions that float free of God: concrete worlds (for Lewis), non-concrete necessary existents (for Williamson) and sets of propositions and individual essences (for Plantinga). Because of these ontological requirements, they threaten a core tenet of the major Abrahamic religions, namely that God is the ultimate source of everything. In God and Necessity, Leftow develops this worry about ultimacy and responds by developing an alternative theory of modality.4 In Leftow’s theory, God’s power and will play a central role in answering the foundational and structural questions.

God, Value, and Nature

In this rich, rigorous and invigorating book, Fiona Ellis subtly decommissions the concepts of ‘nature’ and ‘naturalism’ as weapons in the arsenal of her atheistic opponents. She subjects the concepts, and nature itself, to successive ‘expansions’ that lead by gradations to the accommodation within nature of objective moral values, God and eventually Christianity itself. She begins with the nature of the natural sciences, which has no place for values, let alone for God. But why, she asks, should the natural scientist have a monopoly on nature? So next she considers a duopoly, allowing the social scientist to account for values in terms of human desires. With less certainty, she rejects this position in turn, especially since no operation on actual human desires can decide whether we should exclude or include the desires of animals or those of as yet unborn humans, questions that are themselves of moral concern. Then she introduces McDowell who, with some support from Wiggins and a politically corrected Aristotle, contends that values inhabit an enchanted nature, a nature inaccessible to science and its methods, but not in conflict with it. Ellis favours this view, but does not rest contented with it. If nature can be enchanted with value, she asks, might it not also be divinely enchanted? God must satisfy our moral requirements if He is to be admitted to nature and must also not conflict with our scientific knowledge. He must not, like some ancient gods, pander to our egoistic desires or compete with scientifically accredited natural forces for the causation of natural events. He meets these requirements in the thought of Levinas, whom Ellis commendably recruits into debate with analytic moral philosophers. Levinas's God is an exclusively moral God, accessed by us only in our moral relations with others. He is therefore only a small step away from non-scientific objective values, and His admission to nature has a similar justification to theirs. But Ellis requires yet another step, taking us to the God of Christianity. This step is harder to take. This God needs to be acquitted of the charges levelled against Him by Levinas, for example, that the sacrifice of His son was intended to relieve us of all our sins and of our own moral responsibility. He is still deeply involved with morality, and Jesus is moral exemplar, encouraging us, though not compelling us, to moral improvement. We must, however, abandon our commitment to the historical details of His birth, life and death. This does not matter: Christ's ontological status is on a par with that of moral values; He is not a definite person within the world, but everywhere and eternal, like, say, the duty of charity. God Himself has a similar status. He has to be in the world, yet not just one thing among others. However, Ellis assigns to Him characteristics that go beyond morality. He is, in particular, the source of everything, not only of values, and without Him there would be nothing at all. Moral values do not, in her view, depend on the existence of creatures sensitive to them, though values were somewhat dormant before the arrival of such creatures, since morally-insensitive animals can hardly be morally blameworthy for what they do. (They may, however, be more sensitive to aesthetic values: a dog perhaps gains an experience from sniffing a lamppost that is comparable to our own when we enter an art gallery.) When humans enter the scene, beings with our interests, concerns and sensitivities, values are activated and everything changes. Despite this, however, God cannot have been dormant before our coming, since He is the source of ourselves, of values and of everything else. To accomplish this further and final expansion Ellis blends philosophy with theology, and also with mythology, for which she has more respect than most secular philosophers. Like Christ Himself, myths often have no location in time or space: we cannot say precisely when or where Pandora opened her box, but we know that she opened it.

Science and art in the 21st century: on a way toward the unification.

Science and art in the 21st century: on a way toward the unification.

Love as a Relation to Truth: Envisioning the Person in Works of Love

AbstractAccording to Kierkegaard, love plays a foundational role in human existence. In Works of Love, he identifies love as “the deepest ground” of existence and as “the source of everything,” a “passion of the emotions” that exerts its influence like a “hidden spring,” flowing from a single source “along many paths” and “forming the heart” of each human being. In this paper, I explain how love can provide grounding and orientation in the ways that Kierkegaard claims it can. Love is manifested in different forms, all of which are subject to the imperative of loving thy neighbor as thyself: it permits us to realize our own individuality and to appreciate the distinct existence of other persons, thus enabling us to inhabit a meaningful world. Thus, at the same time, love enables us to be and also to know.

Prequantum classical statistical field theory: background field as a source of everything?

Prequantum classical statistical field theory (PCSFT) is a new attempt to consider quantum mechanics (QM) as an emergent phenomenon, cf. with De Broglie's "double solution" approach, Bohmian mechanics, stochastic electrodynamics (SED), Nelson's stochastic QM and its generalization by Davidson, 't Hooft's models and their development by Elze. PCSFT is a comeback to a purely wave viewpoint on QM, cf. with early Schrodinger. There is no quantum particles at all, only waves. In particular, photons are simply wave-pulses of the classical electromagnetic field, cf. SED. Moreover, even massive particles are special "prequantum fields": the electron field, the neutron field, and so on. PCSFT claims that (sooner or later) people will be able to measure components of these fields: components of the "photonic field" (the classical electromagnetic field of low intensity), electronic field, neutronic field, and so on. At the moment we are able to produce quantum correlations as correlations of classical Gaussian random fields. In this paper we are interested in mathematical and physical reasons of usage of Gaussian fields. We consider prequantum signals (corresponding to quantum systems) as composed of a huge number of wave-pulses (on very fine prequantum time scale). We speculate that the prequantum background field (the field of "vacuum fluctuations") might play the role of a source of such pulses, i.e., the source of everything.

The theology of creation in Vito Mancuso’s radical theology

Vito Mancuso, a young Italian theologian of lay inspiration, has been causing a great deal of theological unrest within Italy’s conservative quarters because of his radical program intended to re-found Christianity in order for it to be understood by contemporary men and women. Mancuso’s concern to re-anchor Christian theology in the experience of today’s people drove him to affirm the fundamental importance of matter as source of everything. Thus, matter is the mother of all existing realities which include the universe, nature and even the soul. In other words, Mancuso proposes a theology from below which seeks to re-interpret the basic teachings of Christianity in a way which sheds light on the experience of today’s world. This theological program includes the traditional doctrine of creation, which in Mancuso acquires a new facet as it is described in terms related to his conviction that the origin of everything should be understood in material terms.

Jonathan Swift and Popular Culture: Myth, Media, and the Man by Ann Cline Kelly (review)

746 Reviews this; and Craig explores, interestingly enough, the characters of Rosse and Lenox to suggest that 'Machiavellians' do 'not all get their just come-uppance'. 'Lenox's Machiavellian duplicity', however, is in the 'service of something beside just his own survival and prosperity, and it is this that we approve' (p. 47). Does it follow, though, that 'Good is the ultimate source of everything' (p. 52)? Furthermore, in what sense is it 'philosophical' to trade in assumptions?bordering on the banal, notwithstanding their casuistical perils?such as 'to be fully natural is to be alive, and to be fullyalive is to be awake, living with one's eyes open as it were' (p. 110)? The book returns, in its conclusion, to the 'governing thesis': Shakespeare was 'cognizant of the larger philosophical questions' and 'crafted his dramas with the intention of showing how these questions rise out of, and bear upon, his stories'; the 'reader' thus 'experiences philosophy arising "naturally"', as in Plato's dialogues, out of the 'pursuit of answers to the problems and questions and perplexities implicit in ordinary political life' (p. 193). Yet Of Philosophers and Kings is a defining example of how not to philosophize: it induces a nostalgia for the 'high theory', now spectral, that is, curiously, the indistinct object of Craig's iconoclasm. University of the West of England Peter Rawlings Jonathan Swift and Popular Culture: Myth, Media, and the Man. By Ann Cline Kelly. Basingstoke and New York: Palgrave. 2002. xi + 244 pp. ?32.50. ISBN 0-312-23959-9. This highly entertaining and enjoyable book is one that I will be putting on my undergraduate reading list immediately. Apart fromwhat it has to say about Swift, the book is as good an exemplar as one could hope to find of the aesthetics and politics of reception. In the excellent finalchapter on Swift as an 'epic hero', that is to say,as Irish patriot who symbolizes all the best qualities ofhis nation, Kelly writes that post-1949: Swift usually stands forno particular political agenda, but is invoked as a totem of generalized Irish greatness. An exception proves the rule: a paraphrase of Swift's (literally) incendiary statement (in the Universal Use ofIrish Manufacture), 'Burn everythingEng? lish but their coal,' continues to be used as the IRA motto. Notwithstanding, in 1978 a new Irish ten-pound was issued, featuringa portraitofSwift, behind which is the section of Swift's will that bequeathed money to build a mental hospital in Dublin. (pp. 177-78) Difficult to find a more striking example than that of the complexities of cultural appropriation. The firsthalf of the book is a literary biography of Swift driven by the hypothesis that 'Swift's extraordinary celebrity results from several canny decisions he made about managing his career as an author' (p. 1), to which I would respond that Swift did not have a 'career as an author'. He had a career, and a very unsatisfactory one, as a Church of Ireland clergyman. If he had been even cannier about managing his career as an author, he would have had a much better career as a clergyman, because the most plausible hypothesis for Swift's failure to gain the English Episcopal See that was the summit of his early ambition was the revulsion feltby Queen Anne forA Tale of a Tub. Of course, if Swift's career as a clergyman had been better, his career as an author would probably have ended; because as most of his biographers say in one way or another, his muse was disappointed discontentment. It will be clear that I do not 'buy' Ann Cline Kelly's biographical premiss that Swift was driven by the Hollywood adage that any publicity is good publicity and that the main intention behind everything he did and everything he wrote was to keep his image in the public eye?to manipulate consciously his fame or notoriety, MLR, 99.3, 2004 747 deliberately acting ambiguously (with respect to women, forexample) to keep gossip circulating. Whatever Swift was, or was not, he was not so simple as this reductive premiss makes him out to be. Nor was he more successful than any other complex writer...

Jamesian Inscrutability

Jamesian Inscrutability Christopher Lane* The opacity of Henry James’s later prose is almost as legendary as the privacy with which he cloaked many of his friendships and relationships. As Lyndall Gordon observes in A Private Life of Henry James: Two Women and His Art (1999), James and Constance Fenimore Woolson made a pact to destroy their correspondence, and after Woolson’s death he bizarrely tried to sink many of her dresses in the deepest part of the Venetian lagoon, a scene to which I’ll return. James’s renowned sociability—his skill in cultivating useful social and literary ties—existed alongside, but never eclipsed, his profound love of solitude. With a gift for elusiveness similar to Gabriel Nash’s in The Tragic Muse (1890), he avoided becoming the subject of a biography in his lifetime. James’s inscrutability might reasonably lead to caution among his recent biographers and critics; it might preempt the zeal with which we sort through James’s prose and letters, hoping to unearth a conclusive answer to the “riddle” of his art and life. In many respects, it has done neither. Our faith today in secrets makes it almost impossible for us to believe that James wasn’t layering his prose with allusions to a life he couldn’t stop representing. 1 Indeed, the strength of this belief now lies in proportion to the narrative opacity that seems to thwart us, impeding our knowledge while goading us to produce the missing key—neurosis, misogyny, closeted homosexuality, and so on. The enigma of motivation in James’s work—encouraging the idea that we alone might perceive what others miss—always lurks behind the trope of secrecy. And so the suggestion that secrecy itself is the barely concealed subject of “The Figure in the Carpet” (1896) and other James tales doesn’t satisfy our interpretative itch; it exacerbates this itch. Somehow, it doesn’t seem enough to remark here that James represents privacy as an effect of concealment, and that in doing so he exults in betraying, rather than disguising, the subject’s self-ignorance. Yet critics resisting these insights nonetheless are stymied by their own presumptions. If James stopped representing his characters’ innermost being, rendering their conflicts and difficulties a surface phenomenon, this is arguably less because he was hiding something primal and mysterious and more because his notion of character—ultimately freed in his [End Page 244] fiction from a conventional idea of depth—confronted a dimension of being that has no content. Many of James’s critics and biographers have not caught up with his model of subjectivity. Reinscribing depth wherever they can, they catch only the curiosity—the drive for meaning—that James insisted is intrinsic to fiction and subjectivity (see “The Art of Fiction” 49–51). They end up, as did Maisie Farange, “flattening [their] nose[s] upon the hard window-pane of the sweet-shop of knowledge” (WMK 120). Here, I am in basic agreement with Millicent Bell, who remarked that James’s biographers have suspected a history that does not surface in his unconfessional letters and remained invisible to his many acquaintances. And they have tried to tease out the sexual story we now feel to be so basic to the meaning of a life, if not, as Freud thought, the source of everything. (3) Bell considers Leon Edel one of the key instigators of this line of reasoning: In search of the inner man, . . . Edel sought revelations in the novelist’s fiction which he tended to read, simplistically, as a transposition of life, thereby making a fiction of his own. And laying James on the psychoanalytic couch, he hypothesized buried tensions. In James studies today, Bell claims, “the conviction is strong that few closets are really empty.” While I again agree with this last formulation, I am not persuaded by Bell’s suggestion that psychoanalysis is the cause of this difficulty. Indeed, I shall argue that psychoanalysis elaborates a very different perspective that refutes Edel’s and others’ claims about closets and secrets. Critics of all stripes often hold Fred Kaplan’s Henry James: The Imagination of Genius (1992) responsible for advancing Edel’s argument to its next stage...