Paradigm Of Thinking Research Articles

PENDIDIKAN DALAM PERSPEKTIF KRITIS-EMANSIPATORIS (Telaah terhadap Kurikulum dan Metode Pembelajaran)

The modern era is a time of development of the positivism philosophy. Modern world life is based on the paradigm of positivism thinking. The paradigm of positivism thinking believes that all science is mathematical which is characterized by objective, measurable, scientific, rational and universal thinking patterns. These four ways of thinking have brought modern civilization to the triumph of science. On the other side, a civilization based on the modern paradigm experiences various kinds of humanitarian problems. The paradigm of modern thinking is not suitable when it is associated with social problems including the education. Jurgen habermas, a Frankfurt school figure, offers solutions to overcome social problems that cannot be overcome by modern paradigms. Habermas developed a critical theory that had been put forward by the previous generation of Frankfrut figures. The theory he offered was a critical theory of emancipation and a theory of communicative action. Emancipatory critical theory and communicative action theory are able to answer problems in the world of education that cannot be answered by the positivistic thinking paradigm.

Trump’s “America first” energy policy, contingency and the reconfiguration of the global energy order

The global energy system is in transition to a new energy order characterized by the emergence of the United States as a net oil exporter, the shale revolution and the gradual shift towards low-carbon sources and renewables. The shale boom in the US was a game changer, as was the election of Donald Trump as US president. Trump pushed an ambitious “America first” agenda aimed at transforming the US into a global energy superpower. The purpose of this article is two-fold: first, it outlines the key pillars of the emerging global energy order. Second, it underscores the role of contingent events, a factor neglected by some previous studies because of their reliance on what A.O.Hirschman (1970) termed “paradigmatic thinking”. The recent transition in the international energy order is an outcome of two paramount, yet largely unanticipated events: the shale revolution in the US and Trump’s neomercantilist and unilateralist economic policies. While contingencies are an inherent feature of social reality, the scenario approach can be a useful heuristic for dealing with uncertainties. The article concludes by discussing the implications of these developments for global energy governance.

On the problem of legality-legitimacy in theory of law and philosophy of law

The subject of this research is the problem of understanding and interpretation of the meaning and designation of one of the key concept of modern legal lexicon – “legitimacy”. Legitimacy became an attribute of the current scientific paradigm of legal thinking, because broadening the area of application, it is used as a certain standard of highest legality, often perplexing comprehension of the problems of legal theory, as on etymological level its leans only on one of the Latin versions of the word “legal”. In the same platitude, legitimate legality and legal legitimacy are a common tautology, which in the context of theory of law and philosophy of law, insistently dictates the necessity to clarify this term and definition. Research methodology suggests the analysis of the problem of legality-legitimacy from the perspective of differentiating legal and other disciplinary approaches: political scientific, sociological, etc. The novelty of this study consists in the problematic-critical analysis of the concept of “legitimacy” on the context of theory of law and philosophy of law. The conducted research demonstrates that the problem of legitimacy represents is a terminological substitution within the framework of legal-positivistic doctrine for the so-called not “purely” legal aspects: sociological, psychological, political scientific, and other. 

PRINSIP-PRINSIP TRANSFORMASI KEBIJAKAN PEMBANGUNAN BERKELANJUTAN DAN PENGENDALIAN PERUBAHAN IKLIM BERDASARKAN PARADIGMA SYSTEMS THINKING

The global development using economic has resulted social and environmental issues, including climate change. After the Silent Spring and Brundtland Report publicated, global development paradigm has changed, from economic to sustainable development. National development continues to support the growing population for moving forward into developed country. Nevertheless, the national development undertaken showed an unsustainable development pattern. This research aimed to obtain the principles of transformation sustainable development and climate change policy in Indonesia used Soft System Methodology. Reflections on sustainable development and climate change countermeasure showed that national development was economic-oriented and left environmental quality, green house gas pattern has been moving toward business-as-usual conditions. The principles of policy transformation to realize the sustainable development and climate change countermeasure in Indonesia, the paradigm, from static to a dynamic and holistic of Systems Thinking paradigm, especially for stakeholders and decision makers. It necessary to build awareness and operational actions of stakeholders, including the government institutions, that Law Nomor 32 Year 2009 on Environmental Protection and Management context of sustainable development to achieve sustainable Indonesia. To face global issues, such as climate change and sustainable development goals, need to constructed according to economic, social and environmental conditions.

The Public Health Significance of Religious Imposition: The Experience of Oromo People in Ethiopia.

Knowledge and power are intertwined. To validate their illegitimate colonial occupation, the colonizers have imposed their knowledge-as expressed in such things as religion-upon the colonized people. Religions are instrumental in setting values, moralities and influencing the types of sciences, laws and arts developed. They govern human behavior, inform researchers on the questions they ask and foster certain types of knowledge. Religion also guides policymakers where and on what they need to focus. In this paper using a logic model I investigate (a) the theoretical reasons for imposing religion; (b) whether imposing religion widens people choices in life and produces a healthy body and community or limits people's choices and impacts the development of public health in Oromia. Religious impositions are driven by epistemic racism; they twist the paradigm of the thinking of a society. This constitutes a kind of epistemic violence. Epistemic violence discredits the experience and interests of the Oromo people. It denounces Oromo accumulated wisdom, its institutions, and it constitutes the textbook definition of disempowerment. In many ways, it hinders development of critical thinking and limits people's choices in life. Christianity and Islamic religions have been forcefully and methodically imposed upon the Oromo people. Religious impositions are the seeds that colonizers plant to make the colonized people intellectually dependent on the imposers. The imposition is meant to occupy the mental universe of the people. It twists how people perceive their past and present. Occupying and controlling the mind disguises the exploitation of the human and natural world. The imposition of those religions is responsible for many social problems such as an unjust social hierarchy, intolerance and environmental degradation. To promote health, prevent diseases and reduce health disparities, we need to promote the empowerment of people, validate their knowledge and experiences and widen their choices in life. In the efforts we make in preventing diseases and promoting health, we need to take into account the issue of religious imposition as one of the social forces. We cannot transform the world unless we understand what makes it work.

Four kinds of design thinking: From ideating to making, engaging, and criticizing

Design thinking is spreading extremely rapidly among organizations in terms of interest and practices. Far from being linked to the “form” of products, design thinking is accepted as a formal creative problem‐solving method with the intent to foster innovation. However, the spread of design thinking in practice has not been coupled with a similarly rapid and robust diffusion of its theoretical underpinnings. This paper aims to clarify the theoretical contribution of design thinking by identifying the practices that connote different interpretations of the paradigm. Moreover, we investigate the innovation challenges that the adoption of the design thinking paradigm aims to address. From an empirical perspective, through 47 case studies of consulting organizations that provide advisory services based on the design thinking paradigm in Italy, we identify four different interpretations of the paradigm characterized by different practices: creative problem solving, sprint execution, creative confidence, and innovation of meaning.

Proceedings of the 15th International RAIS Conference on Social Sciences and Humanities

The goal of this series of conferences is to reunite researchers and academics in a creative environment, to propose ways of thinking by nurturing the engagement of the global intellectual elite into conversations meant to tackle the new challenges faced by the mankind. It is a conversation which attempts to go beyond the existing paradigms of thinking.

Intelligence and Creativity: Epistemological Connections and Operational Implications in Educational Contexts

In a theoretical essay, the main theories that relate intelligence and creativity are revisited, presenting epistemological connections and operational implications in their educational contexts. In this sense, this study presents subsidies for the understanding of how its historical construction for thinking about cognition occurred, composing a synthesis of important theoretical framework for later studies. In addition to these contributions, it brings recent discoveries, such as the fact that there is a need for a certain intellectual level in order to establish creative thinking and points to a systemic perspective as being a possible path for cognitive science, assuming that in the future studies should transcend this ideal aiming for quantum thinking or for the alignment of elements not yet understood in consciousness and in existence itself. In this sense, it exposes how much public policies in education need to evolve towards the development of integral citizens capable of creativity and aware of their intellectual rights. Lastly it is believed that both intelligence and creativity have an epistemological connection capable of directly affecting educational contexts, resulting in education founded on a new paradigm of thinking.

Heraclitus the Jock

The ancient Ephesian thinker Heraclitus, in his aphoristic writings, described the dynamic coming-to-be of things according to a number of obscure metaphors. In this essay, Hyland ponders whether there is a paradigmatic experience according to which a number of these metaphors can best be understood. Gathering together and thoughtfully retranslating a number of Greek terms including polemos (often translated as “war”), eris (“strife”), agon (“contest”), and paidia (“play”), Hyland argues that Heraclitus’s metaphors can be understood as referring to an experience of athletic play. Hyland explores the significance of athletic play, with its stance of responsive openness, as a paradigm for thinking and living.

THE SECULARISM CRISIS AS A CONTINUATION OF SECULARIZATION

The purpose of the article is to describe secularism, secularization and secularity in their relationship with the metaphysical and post-metaphysical philosophizing. The objective of the research is to analyze and compare the sense of the term secularism, secularization and secularity in metaphysical and post-metaphysical philosophizing. The scientific novelty of the research is that secularism is seen as an ideology derived from secularization and inextricably linked with the metaphysical constructions of modernism and secularity as a natural consequence of the ongoing process of secularization in the post-metaphysical paradigm of thinking. Post-secular philosophy is philosophy after secular ontology and epistemology have been criticized; after we have been aware of the secular as a framework that relentlessly dictates the specific outlines of our experience, but which we are free to deploy in any way that impresses us; after we have taken in quotation marks all the usual secular divisions and wondered whether it is possible to live, feel and think differently. Speaking of post-secular philosophy, it is impossible to avoid the question of what is meant by secular, which in this post-secular seems to be overcome. To answer this question, it is necessary to distinguish between secularism, secularization and secularity, because these concepts are not equivalent. The author understands secularism as an ideology that presupposes the disappearance of religion, the “disenchantment” of the world, the liberation of man and humanity from all sorts of charms, especially religious. Secularization is the positive way in which society responds to the call of its own religious tradition. Secularization does not eliminate religion as such, but only some forms of religiosity that are incompatible with the new vision of reality. Thus, by secularization the author means a certain process of changing the status of religious faith in the public consciousness. Secularism is an ideology according to which a person criticizes everything religious, including religious institutions, and also believes that non-religious and anti-religious principles should be the basis of human morality. The term secularity refers either to the state of consciousness of a modern subject who has ceased to be religious or for whom religious faith has been replaced by modern experience; or the state of modern institutions and practices that operate outside any connection with religion. Completion of metaphysics means loss of confidence in any metanarratives, including secularism. The prefix “post” applies to the present era, when we speak of the end of secularism, and by no means the end of secularity.

THE ROLE OF AHL AL-SUNNAH WA AL-JAMA’AH AS MANHAJ (PREDECESSOR) AND MAZHAB (SCHOOL OF THOUGHT) ON PROGRESSING OF WORLD’S CIVILIZATION

Recent advancements in major technology and spread democracy to different parts of the world indicate civilization is still progressing. Peoples think that the civilization is beginning to collapse due to the problems such as terrorism and environmental destruction are growing, especially in Islamic countries. To mitigate more potential conflicts and destruction, it is necessary a global consciousness to construct a moderate thinking paradigm. In this article, we present an insight of Islamic approaches based on the fundamental implementation of Ahl al-Sunnah wa al-Jama'ah that is sourced from divinity, humanity, integration, and equality. Its implementation as manhaji in the global civilization is thought as an appropriate paradigm that will bring up harmonious peaceful life among the unified societies.

A View of Particulars: McGann’s Pictures of Great Detail

A View of Particulars: McGann’s Pictures of Great Detail Marjorie Levinson (bio) “There are some ‘features’ of the real world that are better lost in translation. Perhaps the idea of a document having a single location is one of them.”1 —quoted in McGann, Radiant Textuality “the barest flutter of the smallest leaf creates and destroys infinitely many things, and ordinary reality suffers a sort of ‘explosion.’”2 —Ernest Sosa, “Existential Relativity” I’ll start with a particular: the first line of robert hass’s poem, “Meditation at Lagunitas,” from his 1979 volume, Praise.3 “All the new thinking is about loss.”4 Before specifying “the new thinking,” the narrator notes its resemblance to “all the old thinking” (line 2). That abstraction does get specified, and then, exemplified, with a show of playful pedantry about the status of examples as particulars. (By playful pedantry, I mean the throwaway interjection, “for example,” in a statement about examples on line 3.) The first example of the “old thinking” (that is, “The idea . . . that each particular erases / the clarity of a general idea,” on lines 3–4) takes a form that mirrors the statement’s content. [End Page 415] You can see that in matching the sentence subject—“idea”—with a noun clause (“that each particular”), the sentence doesn’t anchor the abstraction, it multiplies it. And while it is true that the noun clause narrows and nominalizes the antecedent, it doesn’t come close to delivering a bona fide particular. That’s the job of the second such clause: the idea of “the clown- / faced woodpecker probing the dead sculpted trunk of that black birch” (lines 4–6). Here, the narrator makes good to solve the problem of particulars by the performative presencing—that is, exemplification—that has been, by tradition, not just the mandate of poetry but its peculiar privilege. At the same time, the comically particularized particular that is used to signify particularity (“clown-faced woodpecker”) so archly upstages its referent as to declare the infinite regress— mise en abîme—of verbal particularizing. (I say verbal to contrast with the mute particularizing that happens when we point at something: when we specify the “that” rather than “the the,” as Wallace Stevens puts it in “Man on the Dump.”) The line about the woodpecker—cast as signature of the real—is a forgery. And so, one might add, for all acts of exemplifying. The minute we set some particular as an example, the categorical of—example of what?—takes over. The particular takes a backseat to the universal, the category, the type, that it is said to exemplify. Does Hass’s poem know this? Maybe: that could be the force of the last line, the sheer “saying” (line 31) of a word too plumped with meaning (like a blackberry with juice) to leave room for reference. Then again, once we have read “clown-faced,” “wood-pecker,” and “pumpkinseed” (line 23)—the run of compound nominatives, their particularizing adjective jammed onto the common noun—some of blackberry’s sensuous juice drains out of it, the leak coming between “black” and “berry,” the property and the noun. We are back with another word that is elegy to what it signifies. But I have made a tangle of Hass’s straightforward observation about the irony of “the new thinking” resembling the old. It is easy to see that Plato is Hass’s paradigm for the old thinking: namely, the idea of the Idea as metaphysical origin, and, descending from that, Western philosophy’s metaphysics of presence—a doctrine that casts the physique of our world and our cognition of it as a tragicomedy of lost causes. In other words, a metaphysics of uppercase Being entails an ontology of lowercase (and lower-class) beings and their pathetic—as in, full of pathos—becomings. Line 11, with its specimen of the new thinking, clinches the irony of its resemblance to the old thinking. “Word is elegy to what it signifies” picks out Derrida, especially in 1979, just three years after Of Grammatology’s English translation.5 The phrasing captures not just the substance but the verbal style and also the tone of that era...

M. Maeterlinck’s Art in F. Sologub’s Reception

This paper deals with the history of the artistic dialogue between F. Sologub and M. Maeterlinck and singles out stages of Sologub’s perception of the Belgian author’s oeuvre. The article refers to writings by Maeterlinck (the original physiophilosophical essay The Life of the Bee , poems translated by Sologub, and The Blue Bird play) and by Sologub (articles and reviews, plays The Gift of Wise Bees , The Night Dances ). The first step of reception included reading and translating original texts into Russian. In Sologub’s personal library, there were volumes by Maeterlinck in French and in Russian; in his archives, there are unpublished translations of poems; in addition, there is a probability that Sologub participated in the translations of plays made by his wife An. Chebotarevskaya. The next stage implied references to Maeterlinck’s art in journalistic works (including the article The Wisdom of Maeterlinck ). In Sologub’s opinion, one of the fundamental principles of Maeterlinck’s art was the idea of an inseparable connection between love and death. The intertextual links between Sologub’s The Gift of Wise Bees and Maeterlinck’s The Life of the Bee are allusions to the images of bees, honey, and wax, which become metaphors of life, love, and art, respectively in the Russian play. The concept of “dialogue” was particularly important for Sologub’s art: according to him, a genuine writer can only create within the scope of previous works of art, and his primary task is to be selective and able to “see” and use the material of their own. In this paper, the author suggests the idea that Sologub started writing plays under the influence of Maeterlinck’s writings and his concept of the new theatre. Then there was a new level of artistic communication: almost simultaneously two plays were created and staged in Russia (one by Sologub and the other by Maeterlinck). The two plays are typologically similar: both have a symbolic central image, life-affirming spirit, magic assistants, and a circular plot structure. The author of the article puts forward a hypothesis that translation can become a catalyst of interconnection at such a sophisticated level when two writers have a similar worldview and tend to create within the same aesthetics, as The Blue Bird and The Night Dances resemble tendencies within a common paradigm of creative thinking.

Critical Theory in Regressive Times: Liberalism, Global Populism and the “White Left” in the Twenty-First Century

In this paper, I consider not only the crisis in conservative neoliberalism and free market economics, but a crisis of representation and plausibility in progressive new liberalism; a situation which leads to deadlock for progressivism in which things cannot progress. In order to address this state of crisis in the global perception of the “white left,” Critical Theory, as a mode of Western liberal thought, needs to rethink the direction of its own criticism. Additionally, Critical Theory needs to adjust its focus to respond to the deadlock presented by the rise of right-wing populism and the derogation of liberal values in these regressive times (I refer antonymically, here, to Jürgen Habermas’s use of the term “progressive”). The radical democratic ideal advocated by Habermas, comprising universal equality and emancipation, should still be the goal for liberalism, and for Critical Theory, but first of all, the achievements and advances liberal progressivism has already made need to be secured to prevent society from regressing. This does not mean making a choice between neoliberalism and authoritarianism, but that a new paradigm of thinking is due. I argue that universality is anterior to cultural pluralism, as are social topics to cultural issues, and justice of distribution to justice of identity. In the complex world of modernity, good things do not come together if there is conflict between desirable values, so choices need to be made: a ranking of real, material conditions is necessary, to ensure cohesion and progression.

PARADIGMA BERPIKIR GURU PENDIDIKAN AGAMA ISLAM DI ERA DISRUPSI

Abstract
 This paper discusses the paradigm of thinking of PAI teachers in the era of
 disruption. Science as the main capital that must be held by a teacher. In this era
 of disruption, of course there must be an effort to develop Islamic knowledge
 located in the hands of PAI teachers. A PAI teacher may be passive. He must
 always think, research and make various efforts for the development of Islamic
 science in the midst of globalization. In this way, the task of the chosen strategy
 is to develop scientific integration that can be taken to develop knowledge that
 has been less able to dialogue with religion. Paying attention to relations
 between science without sacrificing autonomy between each discipline and
 paying attention to the religious dimension of the Indonesian nation. This paper
 is expected to contribute in developing a theoretical framework and practical
 strategies in the development of science in Indonesia. Keywords: Paradigm, Islamic Education, Teacher

DOCTRINE OF MAN IN DESCARTES AND PASCAL

Purpose. The paper aims at substantiating the meaningful relationship between Descartes’ and Pascal’s positions as two variants in responding to the demand of the era in the development of anthropology. The realization of this purpose involves defining the spiritual climate of the era and addressing to the texts of two great French thinkers of the 17th century to demonstrate common moments in interpreting the phenomenon of a man. Theoretical basis. The methodological basis in the research is the conceptual propositions of the representatives of phenomenology and hermeneutics. Originality. The existence of the doctrine of human nature by Descartes is argued and the manifestations of common moments with Pascal’s doctrine are outlined. The latter include the context of the Copernican unfinished Revolution, the emphasis on restrictions in the methodology of the natural sciences, the intense search for description language beyond the rational components of human nature, the high opinion in the Christian understanding of man, critique of atheism. Conclusions. The paper substantiates the meaningful relationship in the doctrine of man from both French thinkers, which manifests itself in the vision of the initial situation as a person’s choice of their own foundations in the course of conceptualization the scientific revolution, understanding of Christianity as a basic paradigm of thinking, priority of the anthropological interest over natural-science one, the dominant role of the ethical philosophizing motive.

Analytical Study Based on Perspectives of Teacher Educators in India with Respect to Education for Sustainable Development

Abstract Education for sustainable development (ESD) has been accepted worldwide as one of the most powerful paradigms of thinking, which has a potential for changing the ongoing course of unsustainable development in order to save the fate of life on Mother Earth. As we prepare ourselves to achieve the 17 sustainable development goals (SDGs) of United Nations 2030 Agenda, it is crucial to analyze and reflect on the initiatives taken, which aim at sensitizing the stakeholders of education with the holistic concept of ESD, especially when it has been reported in the literature that countries of the Asia Pacific region have been slow in formally embracing the concept of ESD in their education system. With this contextual background, the present research paper aimed at understanding the prevailing perception of ESD amongst the teacher educators of India. A qualitative deductive content analysis methodology was adopted for an in-depth analysis of the subjective responses of teacher educators, teaching graduate and post-graduate level courses of teacher education programs of India’s Chandigarh region. A codebook was developed on the basis of UNESCO’s Teaching and Learning for a Sustainable Future (TLSF) program for the analysis. The findings of the research identified how and to what extent the indicators of ESD were addressed through broader categories of knowledge, skills and values. The research joins larger conversation of reorienting the teacher education programs particularly through the lens of cultural sustainability to achieve a sustainable future.

INTEGRATIONIST TRIADIC AGENDAS FOR CITY RESEARCH:CASES FROM RECENT URBAN STUDIES

With more than 60% of the world population living in urban areas, cities are becoming at the centre of attention in academic institutions and government organizations. However, there appears to be a continuous fragmentation in the types of knowledge developed where issues or concerns are always addressed in isolation and many factors critical to a comprehensive understanding of cities towards creating better urban environments are oversimplified at best or ignored at worst. Therefore, the thrust of this paper is to demonstrate the thought processes involved in instigating frameworks, raising questions, and establishing objectives for responsive city research. It aims to present two triadic agendas that untangle the essential components of city research; the first is the Lefebvrian triadic conception on the production of space and the second is the triadic perspective of lifestyles theories for understanding housing developments, typologies, and choices. Contextually, while the theoretical underpinnings of these agendas are developed based on a body of knowledge generated in the context of the Western world, their conceptualisation is adapted to grasp and examine key unique particularities of selected emerging (and globalised) Arab cities in the Gulf region. Calling for the need for a trans-disciplinary thinking paradigm for city research, the two agendas adopt an integrationist approach that is amenable to understanding the urban realities of these cities.

IMPLEMENTASI TEKNOLOGI DAN SAINS PADA SEKOLAH-PESANTREN BERBASIS ISLAM NUSANTARA

Abstract: Education is an effort to create a superior generation and be able to compete in the global world. Because education is actually a process of changing one's paradigm of good thinking. Pendidina also able to change one's mindset so that they can explore themselves, therefore in Islamic educational institutions, especially Islamic-based Islamic boarding schools in the archipelago are needed in the development of technology and science. This research is a type of field research (fileld research), with a phenomenological approach. Data collection method in this study uses interviews with stakeholders in Islamic boarding schools based on the archipelago, not only that researchers also use observation methods related to the implementation of technology and science based on the archipelago of Islam, as well as documentation related to documents on the implementation of technology and science in Islamic schools archipelago-based Islam. In analyzing the data the researchers used data reduction and triangulation techniques to obtain accurate data related to the application of technology and science in Islamic-based Islamic boarding schools in the archipelago.

Three-way granular computing, rough sets, and formal concept analysis

Three-way granular computing is a paradigm of thinking and information processing in three granules. We introduce a framework of three-way granular computing based on a hexagon induced by a trisection of a set. This enables us to unify rough-set concept analysis and formal concept analysis. For an object granule (i.e., a subset of a universal set of objects), we construct three attribute granules. Conversely, for an attribute granule (i.e., a subset of a universal set of attributes), we construct three object granules. Rough-set concept analysis uses one kind of trisections to study four types of disjunctive formal concepts and the associated concept lattices. Formal concept analysis uses another kind of trisections to study four types of conjunctive formal concepts and the associated concept lattices. The eight concept lattices can be grouped into two classes such that four lattices in each class are isomorphic.