Transcendental Values Research Articles

KONSEP EKONOMI KERAKYATAN BERBASIS HUKUM TRANSENDENTAL

An economic system based on the paradigm of Pancasila values, placing the position of the people as the Caliph of Allah SWT on earth, oriented to the common good is what is meant by People's Economy (economic democracy). There is a fundamental difference between the economic system in a country that adheres to a liberal-capitalist democracy and a socialist democracy, the Pancasila populist economy, and an economy that is developed within the framework of spiritual values ​​such as the value of divinity (Tawhid). The emergence of political investors whose interests are accommodated from the transactional system, including the hegemony of capitalism which has an effect on globalization, causing the market in the financial center of national boundaries, is the application of a democratic system that comes out of the values ​​and paradigms of Pancasila. This is an ideological problem, so that the transcendental dimension in the populist economy needs to be re-grown to fight the threat of globalization and new forms of capitalism, by restoring the transcendent values ​​of Pancasila into the building of economic, legal and political systems in Indonesia.

The Role of Competence, Culture, and Socio-spiritual Factors in the Implementation of the Village Financial System

This study aims to interpret how competence, culture, and socio-spiritual factors influence the implementation of the village financial system in Tanjungarum Village, Sukorejo, Pasuruan. This research is a case study using qualitative research method. The village head, village secretary, finance chief, and village treasurer were selected as the key informants. The results of this study reveal that the competency of village officials, as village government accountants, is still inadequate and it requires regular mentoring and training on operationalizing the village financial system. The cultural dimension inherent in the Tanjungarum Village community tends to be uniform, masculine and high power distance and it is an obstacle in accepting the new village financial system. The beginning of its implementation, the system experienced a lot of resistance, but in the end a culture of mutual help and acceptance of change was shown by the community. Strong socio-spiritual aspect also strengthens the formation of the character of Tanjungarum Village officials who are honest and religious so that they realize that life is a form of worship to God Almighty. Life is not merely for the sake of economic gain but more than that, it has an altruistic transcendental value that better prepares provisions for realizing transparent and accountable management of village funds.

A Portrait of a Contemporary Chinese Exile

Liu Zaifu was a leading Chinese intellectual in the 1980s whose theories challenged the dominant Marxist paradigms in Chinese literature by defending the aesthetic complexity of the human character and literary creation. These aesthetic positions, his popularity among students and writers, and involvement during the Tiananmen movement led to his political blacklisting and subsequent exile toward the United States. This exile began his second phase of life that was primarily characterized by acclimating, wandering, and cultivating in cultural peripheries. His life can be divided into three distinct phases, the first being a Chinese intellectual enthusiastically engaged in social reform and steadfastly loyal to his home country. In contrast, the second phase was moving from a nostalgic attachment to the homeland into a simultaneously eremitic and cosmopolitan worldview which epitomized his third phase. Despite constant loneliness in a foreign country, Liu Zaifu turned his solitude into a personal renaissance to prolifically publish richer cultural reflections. Within exile, Liu Zaifu used his newfound political freedom to emphasize the transcendental value of literature, publishing dozens of books, articles, essays, and prose poems that include his most acclaimed and emblematic writings.

Religious Basis of the Historical and Contemporary Law

The aim of this research is to reveal historical and contemporary aspects of the similarity, difference, and interaction of Christian and legal spheres of social reality. The legal nature of the proposed study obliges the use of the formal legal (dogmatic) research method with special attention paid to the content and sanctions of legal prescriptions. Thus, the historical development confirms the constant need of mankind both in the picture of the world, the model of the worldview offered by religion, and the normative regulator based on absolute transcendental values. The fundamental role of religion in the origin and development of the law is proved by historical facts.

The Political Anthropology of Fratelli tutti

In Fratelli tutti, Pope Francis lays out a vision for political life grounded in encounter with the other and as essential for human being and becoming. In this vision, the political projects of specific groups of people, their historical contexts, and their particular identities are an essential element of political projects for the common good. This essay seeks to understand the political anthropology originally developed by Jorge Bergoglio that undergirds this vision. In Fratelli tutti, Francis puts this anthropology at the service of Catholic social teaching, distinguishing him from his two immediate predecessors. Such a political anthropology supports the transcendent value of the person as extending to the people, and, in turn, as extending to political life as well. As such, this becomes an important space from which we extend ourselves toward others as part of the task of humanization.

Sistem Pendidikan Dalam Ayat-Ayat Kisah Maryam dan Nabi Isa a.s.

The Qur'an as a miracle of the Prophet Muhammad contains transhistorical values, which means that the Qur'an was revealed in historical reality. This is because the Qur'an came down as a concrete response to history, time periods, certain events, and certain places. While on the other hand, the Qur'an also has a transcendental value, because of which it is eternal, its values are not bound by space and time, it transcends events, by which it is also believed to be eternal. The next main thing is that we cannot understand the Qur'an, both story verses and aqidah verses or even Shari'ah, we separate them. If we understand with an incomplete understanding model then that is an inappropriate or even wrong understanding, atomistic, the purpose of this paper is to understand the Islamic education system through the stories contained in the Qur'an, namely the story of the prophets Isa and Maryam. The effort to understand these verses is to collect related verses and then we arrange these verses according to the life story of the Prophet Isa and his mother, in which there are several important events, then from snippets of events told in the Qur'an the writer seeks to find the educational values contained in it both from the story and from the meaning side. There is something else from the education system, namely the subjects in the story are Prophet Isa, Maryam, and the Children of Israel, the educational material in this story is divided into three, namely Ideological, Historical and Informative, after the material is finished the educational goals are directed at tasks servitude and caliphate, methods include stories and bayan (proof), In the interaction of education even though there are many miracles that show his prophethood, and justify his apostleship, they are al-hawariyyun who are his loyal followers and helpers

Iqbal’s Thought on the Relationship between Religion and Science And Its Implication to the Possibility of Islamic-Based Science

This paper aims to reconstruct Muhammad Iqbal’s thought on relationship of religion and science that has been described in his main work, The Reconstruction of Religious Thought in Islam. In this book, Iqbal elaborates the mutual relation of religion, science, and as well as philosophy. As a Moslem thinker, he offers a new modern and progressive vision to reconcile two trends of value domains, namely religion and science. This reconciliation rationally demonstrates his philosophical thought concerning religion and science relation..He shows that eventhough religion has its transcendental value but it has cognitive content which seeking its rational foundation to science. He successfully bridges the connection between religion and science. It does not mean that science is superior over religion but science can give rational foundation of variety of religious experience. After describing Iqbal’s thought on the relationship between religion and science, this paper analyzes his fundamental idea and and his contribution to Islamic human intellectuals in modern time. Then, this writing tries to see its implication for the possibility of Islamic-based science in Indonesia.

The Relevance of Wasathiyah of the Mejelis Tafsir Alquran Surakarta in Building National Unity

This article reveals the relevance of the wasathiyah concept of the Majelis Tafsir Alquran (MTA) version with moderation in Indonesia as well as efforts to build community unity in Surakarta. This research utilizes hermeneutic knowledge as an approach, namely as an interpretive tool to gain understanding and applicative experience, besides supported by critical theory as a tool for criticism and suspicion of the pattern of religious life in the Surakarta area in an effort to create unity and strengthen national identity. The study and investigation of this research shows a moderation principle of the Qur'anic Interpretation Council’s version in three respects; first, moderation in theological aspects between atheism and polytheism; second, in the aspect of worship, the principle of convenience and consistency with divine provisions by not adding and subtracting or placing individuals above society in the interests of the congregation, unity and integrity under the values ​​of the Qur'an and al-Hadith. The three moderations of the MTA’s version are based on dogmatic normative principles and ethics where absolute truth is the transcendent value ​​taught by Islam in the Qur'an and al-Hadith. As a conclusion, this research recommends the moderate vision of the MTA to further emphasize the internal vision of the organization and the need to build the strength of the moderate vision argument to the outside

Implementation of Transcendental-Based Juvenile Criminal Sanctions

The development of law in Indonesia is carried out based on the noble values contained in the precepts of Pancasila. These noble values are actually an inseparable part of transcendental values. Transcendental thought is an alternative to answer the failure of the positivistic view in solving legal problems in society. Regarding the implementation of juvenile criminal sanctions which commit criminal acts as regulated by Law number 11 of 2012 concerning the Juvenile Criminal Justice System, it turns out that in its regulation it has implemented transcendental values by placing child as noble creatures created by God who must always be guided and protected even though they have been or have committed a mistake or crime. Regulations on diversion, restorative justice, strengthening the role of the correctional center and the types of crimes that are humane are evidence that the implementation of juvenile criminal sanctions in Indonesia has contained transcendental values. Keywords: Implementation of Sanctions, Transcendental, Juvenile Crime

Connectedness: an interdisciplinary approach in response to the Covid-19 pandemic (learning from Ki Ageng Suryomentaram, Ibn ‘Arabī and Teilhard de Chardin)

ABSTRACT Connectedness is a concept that can be characterised as personal, cultural-contextual and teleological. By personal, it refers to the relationship in the descending scope directed at the attainment of mindfulness. By cultural-contextual, it points to the encounter in the extending scope embracing the other creations in the universe, including the fellow human beings, by means of creative imagination in order to reach self-disclosure. By teleological, it brings in the ascending scope aimed at the spiritual awareness of the Ultimate Being for achieving self-identification in support of self and social transformation. Those characters of connectedness are noticeable through the interdisciplinary study that is elaborated on the thoughts of Suryomentaram, Ibn ‘Arabī and de Chardin. Through their views, one could come out of the self-centred tendencies and arrive at the self-abnegation by developing the self-expansiveness, in such a way that one becomes aware of the sense of connectedness with the self, the other creations in the universe and the Ultimate Being. Such an awareness will open the horizons to the attainment of the transcendental values that can become the basis for ‘meaning making’ and serve as a framework in responding to various problems, including the COVID-19 pandemic.

NILAI-NILAI SOSIAL PROFETIK DALAM RITUALITAS IBADAH PUASA RAMADHAN

Ramadan fasting rituals have a big mission in shaping the social personality of a Muslim. This is because the obligation of fasting is a theocentric-oriented category of worship and an anthropocentric orientation. This study seeks to explore the predictive social values ​​contained in the mandatory religious fasting of Ramadan. This is library research with a philosophical normative approach. Meanwhile, the analytical theory used, namely the theory of social science (ISP), which Kuntowijoyo put forward, was in the form of values ​​of humanization, liberation, and transcendence. The study concludes that three prophetic social values can be taken from the spirituality of Ramadan fasting, including (1) faith commitment as a manifestation of transcendent values ​​, (2) fostering social piety character as a manifestation of liberation, (3) Social care as a manifestation of humanization.

‘As good as a chorus’: Hamlet’s Mousetrap in philosophy and psychoanalysis

ABSTRACT A great part of Hamlet’s mystery resides in the Mousetrap. Its role is fundamental for the tension of the play, yet its importance extends beyond that. Philosophers and psychoanalysts alike have been fascinated by it. The former have underlined its epistemological aspects and capacity for self-reflection: its power to mirror reality and reveal something new. The latter have placed weight on its ‘primal scene’ character and have underlined its failure to move Hamlet to act. Here I explore the paradox that results from putting philosophy and psychoanalysis together. To illustrate its functions, as well as the different readings of it, I delve into certain moments of the scene and Hamlet several times. Expanding on some remarks made by Lacan about the Mousetrap, I contend that it is a ‘rigging system’, a highly complex mise-en-abyme structure and intersubjective complex unfolded over successive layers. This explains the self-reflectivity discerned by philosophers. Following Benjamin and Lacan, and by means of a detour through Schmitt, I argue at the end that its failure needs to be situated in the historical moment when it was created – a world characterised by the lack of transcendent values – one in which art folds back upon itself infinitely.

Aura of decay: Fetishising ruins with Benjamin and Lacan

AbstractIn recent years, geographers and related social scientists have worked intensively against the fetishisation of ruins. The ruin fetish is widely considered as being problematic, because it does not allow us to face the complex reality of processes of ruination and instead turns the ruin into an object with a fixed meaning and transcendental value. This paper supplements this current state of research via the fetish concepts of Walter Benjamin and Jacques Lacan, who both grasp fetishisation through the inscription of fantasy into an object. This fantasy is not inherently bound to the fetish object, but persists depending solely on our standpoint to it. The paper elaborates on the ruin having to be perceived from a certain distance to obtain a status as fetish object by turning into a nostalgic rem(a)inder of loss. While the fetishist maintains a distance to the fetish object, the explorative view of ruins, dismissively coined as “ruin porn,” is distinguished by its manner of getting as close as possible to it. Ruin porn is therefore not, as it is often stated, the most recent peak of the ruin fetish, but rather a way of losing sight of the ruin’s aura, a way of turning the fetish object into a pile of waste. Artists, on the other hand, bear witness to something that lies beyond the factual givenness of the ruin and thus reintroduce the fetish back into it. Shifting between these ways of fetishising, defetishising, and refetishising ruins, the paper investigates the conditions of the ruin fetish and ultimately calls for a more serious engagement with fantasies as a way of getting with the ruin fetish instead of getting over it.

A word about . . . mythmaking, gender, and race in the histories of Ann Judson and Sojourner Truth

This article investigates two instances of the nineteenth-century American impulse to create national saints and fabricate myths about them. It focuses on the gender and racial stereotyping involved in the creation of the popular history and characterizations of two celebrated American women, Ann Judson and Sojourner Truth. Ann Judson’s case is an example of American myth-making in the service of both American Christian missions and nineteenth-century constructs of womanhood. Sojourner Truth’s case involved two white women re-inscribing racial stereotypes to serve their own purposes, even though one was motivated by financial gain and the other by women’s rights. The author argues that American biographers created these myths to deliver eternal and transcendent values embodied in remarkable lives of women like Judson and Truth. In doing so, they distorted the complex reality of these women’s lives and stifled the women’s ability to tell their own stories. The article concludes with an appreciation for the author’s growing awareness of the values and motives she brings to her work, which she gained by studying the myths as well as the historical figures.

COMMUNICATION STRATEGY FOR THE DEVELOPMENT OF ALMOUS ECOTURISM IN THE ISLAND OF THE KELAPA ISLAND

This study aims to explore the perceptions of the community and tourists on the development plan for the marine alms ecotourism in the island of kelapa, and to formulate a communication strategy policy for the development of ecotourism in the Kelapa Island village. The approach used is a combination of communicative and qualitative approaches. Data analysis was compiled using tabulation, then interpreted descriptively qualitatively in accordance with the research objectives. The communication strategy implementation plan is carried out through a SWOT analysis. The perception of the village community to participate in its management so as to increase business opportunities and income. In addition, it can preserve rituals as a habitual action (hereditary action) and also contain transcendental values while maintaining natural preservation. The perception of visitors to the existence of sea alms strongly supports the ritual of "Sea Alms" which is used as a tourist attraction for marine culture, by displaying dance, culinary arts and typical Bugis cultural symbols which are ornaments of marine tourism attractions. Recommendations for ecotourism development communication strategies are: (1). Creating seaside village branding (2) conducting intensive promotions (3) Synergizing ecotourism with local culture and wisdom (4) Empowering local communities in ecotourism activities.

Can politically oriented interventions in built heritage contribute to its authenticity? Erbil Citadel\u2019s Babylonian Gate as a case study

Today, the concept of built heritage authenticity is a projection screen for conflicting demands and thus a ‘contested field’. Short-sighted readings started to drag the concept behind different ill-considered treatises, in which some heritage aspects loosely outweighed other aspects. Archaeological perspectives that tend to freeze heritage structures in time, such as those that are privileged upon other contemporary socio-cultural issues, while political takes also overshadowed other epistemological prospects, and vice versa. Repercussions have made inclusion of what is regarded as ‘inevitable changes’ within the built context problematic as to the re-interpretation and thus assessment of its authenticity. Despite their possible momentary threat to the latter, these changes may add to the cultural value of the context over time, granting new potential that may instead boost its authenticity. This paper investigates the potential continuity of Erbil Citadel’s Babylonian Gate as an inevitable change within the site’s built context by studying the Gate’s controversial political impacts on the context’s authenticity. This study affirms that authenticity is a transcendental value of an open-ended progressive nature, which cannot be reduced to a specific period or properties within the historical chronology of built heritage. Hence, authenticity should be approached as a meaningful existential issue, while revelation of its essence and thus its dimension entails precise scrutiny of both the tangibles and intangibles of the context. However, to be part of its authenticity, any change in the context should be adaptable and possibly incorporated as a new value within its cultural strata, thus enabling progressive support for site authenticity.

The Study of Islamic Law About The Deceased Muslim and Its Cultural Symbols in Sumpur Kudus, West Sumatera, Indonsia

Every living thing dies. The death of a person leaves an obligation for the living to perform some rituals for the deceased. The rituals have been regulated in such a way according to Islamic Sharia (law). Nevertheless, the practices could not be separated from the local traditions and customs. Their influences can be seen through various symbols used in the rituals for the deceased, as found in Sumpur Kudus, West Sumatra. The community has been using many symbols in carrying out the various rituals for the dead, such as kain unduang-unduang (a kind of white cloth stretched above the grave), parian (a bamboo tree that is used as a water container), payuang panji (an umbrella protecting the dead body along the way to the grave) and daun sicerek (a plant used for fragrance). The people stated that, in general, these symbols contain a deep affection of the living towards the deceased. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion). The result showed that the Sumpur Kudus community is a Muslim community that does not ignore Islamic law in the organization of their deceased. These symbols serve as tools to show affection of the living towards the deceased. The symbols do not only serve as symbols of affection, but they are also laden with the belief that contain transcendental values.

Nilai-Nilai Pendidikan Karakter Di Madrasah;Studi Komparatif Atas Nilai Yang Ditanamkan Siswa Madrasah Nu Dan Muhammadiyah

This article describes the character education values ​​that are instilled in NU and Muhammadiyah schools, precisely at MTs Hidayatush Sybyan Cendoro and MTs Muhammadiyah 1 Karangagung. Of course, a school has its own characteristics that make a difference in efforts to instill character values ​​in the madrasa. For this reason, this paper provides the perspective of similarities and differences in character values ​​that are instilled in each school, both NU and Muhammadiyah. The results showed that the internalization of character values ​​carried out by MTs Hidayatush Sybyan Cendoro was 20 character values. The 20 character values ​​consist of 18 character values ​​formulated by the Ministry of National Education, namely religious character, honesty, tolerance, discipline, hard work, creative, independent, democratic, curiosity, national spirit, love for the homeland, respect for achievement, friendly/communicative, love peace, love to read, care for the environment, care for social, responsibility and 2 values ​​of faith and piety as local values ​​of madrasas. While at MTs Muhammadiyah 1 Karangagung there are 18 character values ​​that refer to the Ministry of National Education in the form of religious character, honesty, tolerance, discipline, hard work, creative, independent, democratic, curiosity, national spirit, love for the homeland, respect for achievement, friendly/communicative , loves peace, likes to read, cares about the environment, cares about social, responsibility. The similarities in instilling character values ​​into students at MTs Hidayatush Sybyan Cendoro and MTs Muhammadiyah 1 Karangagung are both instilling 18 character values ​​referring to the Ministry of National Education. The difference is that there is an additional character value, namely the value of faith and piety at MTs Hidayatush Sybyan Cendoro called transcendental value which when students are strong in these two values ​​can provide positive encouragement and other character values ​​can be embedded. Meanwhile, at MTs Muhammadiyah 1, religious values ​​are prioritized to be truly embedded in students because they remember the importance of survival

Good Learning and Epistemic Transformation

AbstractThis study explores a liberatory epistemic virtue that is suitable for good learning as a form of liberating socially situated epistemic agents toward ideal virtuousness. First, I demonstrate that the weak neutralization of epistemically bad stereotypes is an end of good learning. Second, I argue that weak neutralization represents a liberatory epistemic virtue, the value of which derives from liberating us as socially situated learners from epistemic blindness to epistemic freedom. Third, I explicate two distinct forms of epistemic transformation: constitutive and causal epistemic transformation. I argue that compared with the ideal conception of epistemic virtue, constitutive epistemic transformation that involves good learning has a transcendent value in light of agents constantly renewing their default epistemic status toward ideal virtuousness.

Review: Petition for a Manifesto for Rooting and Liberating Arab Sociology [Mishkat Mithaq Ta’sseel wa Tahrir ‘Ilm al Ijtima‘a al ‘Arabi], by Mahmoud Al Dhaouadi

Review: <i>Petition for a Manifesto for Rooting and Liberating Arab Sociology [Mishkat Mithaq Ta’sseel wa Tahrir ‘Ilm al Ijtima‘a al ‘Arabi]</i>, by Mahmoud Al Dhaouadi