Abstrak: Vol. 15, No. 2, Oktober 2016

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Estetika Platon Dalam Konteks Revolusi Seni Rupa Yunani

(Anita Lawudjaja)

Abstrak: Mayoritas pembaca Platon menafsirkan filsafat Platon dalam perspektif dualisme, yaitu terdapat dunia idea (kosmos noetos) yang berlawanan dengan dunia indrawi (kosmos aisthetos). Cara tafsir ini menimbulkan banyak kontradiksi. Dalam estetika, E.H. Gombrich, sejarawan seni yang menelurkan teori Revolusi Seni Rupa Yunani, juga membaca Platon dalam tafsir dualisme. Gombrich menyimpulkan bahwa bagi Platon kontemplasi keindahan dapat membawa kita ke dunia idea yang transenden, sedangkan seni hanya menyenang-nyenangkan, mengelabui indra dan menggoda pikiran untuk terikat pada bayang-bayang. Padahal dalam teorinya sendiri, Gombrich menjelaskan bahwa karya seni rupa Yunani terkemuka persis karena keindahannya yang dihidupkan dengan daya ilusif-persuasif. Tulisan ini hendak melem-pangkan kontradiksi tersebut dengan mengoreksi dunia idea-dunia indrawi menjadi alam visibel-alam inteligibel (horatos topos-noetos topos), istilah yang dipakai Platon dalam corpus-nya. Dan tulisan ini menyim-pulkan bahwa Platon tidak menolak daya ilusif-persuasif yang terdapat dalam seni rupa melainkan menempatkannya sebagai instrumen untuk merealisasikan Agathon.

Kata-kata kunci: Daya ilusif-persuasif, keindahan, akal, intelek, seni.

Abstract: The majority of Plato’s reader interprets his philosophy in dualistic perspective, that there is the intelligible world (kosmos noetos) which opposed to the sensible world (kosmos aisthetos). This perspective caused many contradictions. In Aesthetics, E.H. Gombrich, an art historian who creates the Greek Revolution Theory, also read Plato under the perspective of dualism. For him, Plato thought that the contemplation of beauty can lead to the realm of transcendent ideas, while art can only flatter, deceive the senses and seduce the mind to feed on phantoms. Meanwhile, Gombrich also thought that Greek Art is beautiful precisely because of the power of illusion-persuasion. This article aims to reconcile the contradiction by replacing the intelligible world-sensible world to the intelligible realm-visible realm (topos noetos-horatos topos), the original term which Plato used in his corpus. And it concludes that Plato did not oppose the power of illusion-persuasion in art but placing them as an instrument to realize Agathon.

Keywords: Illusion-persuasion, beauty, mind, intellect, art.

E-mail: anita.lawudjaja@gmail.com.

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Demokrasi Radikal Menurut Jacques Rancière

(Sri Indiyastutik)

Abstrak: Jacques Rancière, pemikir Prancis kelahiran Aljazair (1940-sekarang), konsisten dengan gagasannya tentang kesetaraan bagi setiap orang dan semua orang. Baginya, demokrasi bukanlah bentuk peme-rintahan atau tatanan sosial. Kesetaraan yang kontingen dalam tatanan sosial, menurut Rancière, menjadikan demokrasi dapat terjadi kapan saja dan di mana saja, tidak dapat diprediksi. Rancière mengajak kita untuk terbuka pada gangguan-gangguan demos dan kemunculan subyek-subyek baru di masa datang sebagai dinamika dalam tatanan sosial yang tidak perlu ditumpas atau dihambat. Politik demokrasi adalah sebuah perselisihan. Namun perselisihan tersebut bukan tindakan revolusi untuk menghancurkan tatanan sosial yang telah ada menjadi tatanan yang sama sekali baru. Demokrasi adalah subyektivasi politik yang mengganggu tatanan sosial dominan yang dilakukan oleh demos untuk memverifikasi kesetaraan. Kemunculan demos mentransformasi tatanan sosial menjadi bentuk yang berbeda, yang mengakomodasi keberadaan mereka yang tidak terhitung (the wrong, yang salah).

Kata-kata kunci: Demokrasi, kesetaraan, demos, perselisihan, subyek-tivikasi, yang salah.

Abstract: Jacques Rancière, a French philosopher born in Algeria (1940-present), affirms the equality of anyone and everyone. He analyzes the so -called democracy not as a kind of state or social order. Equality which is contingent in the social order, for Rancière, shows that democracy could occurs everytime and everywhere, democracy could not be predicted. Rancière brings us to have an open eye in front of dispute of the demos and the subjectification of any new subjects. This is an inherent and a dynamic of the social order that should not be repressed or stopped. The democratic politics is a dispute. But the dispute is not an act of revolution to destroy the existing social order to create an entirely new order. Democracy is the political subjectification that disrupts the police order by the demos to verify the equality of anyone and everyone. The emergence of the demos transforms the social order into a different form when this order accommodates the existence of the wrong.

Keywords: Democracy, equality, demos, dispute, subjectification, the wrong.

E-mail: sri.indiyastutik@yappika-actionaid.or.id.

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Hannah Arendt dan Etika Keduniawian

(Yosef Keladu Koten)

Abstrak: Etika keduniawian Hannah Arendt muncul dari cara khasnya memikirkan dunia dan tindakan-tindakan manusia di dalamnya. Bagi Arendt, lewat berpikir, manusia mengungkapkan opini dan perhatian-nya pada dunianya, apa yang terjadi di dunia. Lewat berpikir,  manusia me-nunjukkan sebentuk tanggung jawabnya terhadap dunia di mana ia terlempar. Dengan menilai sebuah tindakan politik, manusia disetir oleh nilai-nilai moral yang berasal dari dunia itu sendiri. Penilaian yang ia berikan, pada gilirannya ada di bawah putusan orang-orang lain yang mengkonfrontasinya. Artinya, saat kita berpikir dan menilai, kita mesti sadar akan makna tindakan politis bagi dunia pada umumnya, dan kita juga mesti menyadari apa yang akan dikatakan orang lain tentangnya.

Kata-kata Kunci: Etika, keduniawian, berpikir, menilai, tanggungjawab.

Abstract:  This paper aims at reconstructing Arendt’s ethics of worldliness from her specific way of thinking about the world and how to judge an action takes place in it. For Arendt, in thinking, we express our concern and opinion about the world and what is going on in it. It is one way of showing our our responsibility for the world into which we are thrown. In judging a political action we are directed by ethical constraints to come from the world itself and the verdict of spectators. That means, when we judge we should be aware of the things that an action could bring to the public realm and what others might say about it.

Keywords: Ethics, worldliness, thinking, judging, responsibility.

E-mail: yosaya_25@yahoo.com.

Teologi Ekologi dan Mistik-Kosmik St. Fransiskus Asisi

(Peter C. Aman)

Abstrak: Untuk mengembangkan suatu teologi ekologi, yang dikenal sebagai ekoteologi, mesti didasarkan pada fakta mengenai keterhubung-an semua ciptaan sebagai suatu ekosistem. Metodologinya adalah induk-tif dan interdisipliner. Kosmologi dan antropologi amat membantu mem-berikan data ilmiah. Data-data tersebut merupakan titik awal untuk me-lakukan teologi ekologi, selain sumber-sumber yang diperoleh dari Wahyu, seperti Kitab Suci, Tradisi dan Magisterium. Artikel ini merupakan suatu upaya mengembangkan teologi ekologi berdasarkan tradisi teologi Kristiani yang menggarisbawahi sejumlah titik pandang teologis, seperti penciptaan sebagai suatu proses melalui itu Allah menciptakan dunia; peran khas manusia sebagai partner Allah Pencipta, selaku gambar dan rupa Allah, merawat dan memelihara ciptaan atas nama Allah; antropo-sentrisme tidak memiliki akar dalam teologi ekologi Kristiani. Mistisisme kosmik St. Fransiskus sebagaimana diajukan Paus Fransiskus dalam ensiklik Laudato Si’ akan menjadi bagian kedua dari artikel ini, agar dapat memahami spiritualitas ekologis yang meresap dalam seluruh ensiklik. Bagi orang-orang Kristen memelihara ciptaan merupakan suatu kewajiban yang berakar dalam iman Kristiani.

Kata-kata kunci: Teologi ekologi, ekosistem, penciptaan sebagai proses, Teosentrisme, antroposentrisme, gambar dan rupa Allah, mistisisme, penyair ontologis.

Abstract: A theology on ecology, known as eco-theology,  should be based on the reality of the interconnection of all creations as an ecosystem. The methodology should be both inductive and inter-disciplinary. Cosmo-logy, biology and anthropology are helpful in contributing scientific data. The given data could be the starting points in doing a theology of ecology, besides the resources from Revelation, such as Scriptures, Tradition and Magisterium. This article is an effort to elaborate a theology of ecology based on Christian Tradition of Theology which underlines several theological points of view such as: creation as a process through which God creates the world; a special role as co-partner of the Creator for human being as “imago Dei” has to conserve and to take care of creation as God’s representative; anthropocentrism has no root on Christian theology of ecology. The Cosmic mysticism of St. Francis, promoted by Pope Francis in his encyclical letter Laudato Si’,  occupies the second part of this article in order to understand ecological spirituality which emerges throughout the encyclical letter. For Christians, taking care of creation is also an imperative rooted in their Christian faith.

Keywords: Theology of ecology, ecosystem, creation as a process, Theocentrism, anthropocentrism, imago Dei, cosmic mysticism, ontological poet.

E-mail: aman_peter@yahoo.com.

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Tinjauan Buku (2 Buah)

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Abstrak: Vol. 15, No. 1, April 2016

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Alasdair MacIntyre and Martha Nussbaum on Virtue Ethics

(Joas Adiprasetya)

Abstract: Alasdair MacIntyre and Martha C. Nussbaum are two prominent contemporary moral philosophers who attempt to rehabilitate Aristotle’s conception of virtues. Although both agree that virtue ethics can be considered as a strong alternative to our search for commonalities in a pluralistic society such as Indonesia, each chooses a very different path. While MacIntyre interprets Aristotle from his traditionalist and communi-tarian perspective, Nussbaum construes the philosopher in a non-relative and essentialist point of view using the perspective of capability. Consequently, MacIntyre construes a more particularistic view of virtue ethics, whereas Nussbaum presents a more universalistic view of virtue ethics. Applying virtue ethics to the Indonesian context, this article argues that each approach will be insufficient to address the highly pluralistic societies such as Indonesia. Therefore, we need to construct a virtue ethics proper to the Indonesian context that takes both approaches into consideration.

Keywords: Virtue, virtue ethics, community, capability, incommen-surability.

Abstrak: Alasdair MacIntyre dan Martha C. Nussbaum merupakan dua orang filsuf moral terkemuka pada masa kini, yang berusaha merehabili-tasi konsep Aristoteles mengenai keutamaan. Sekalipun keduanya sepakat bahwa etika keutamaan dapat dipertimbangkan sebuah sebuah alternatif yang memadai bagi usaha kita dalam mencari kesamaan di tengah sebuah masyarakat majemuk seperti Indonesia, masing-masing memilih jalan yang sangat berbeda. Sementara MacIntyre menafsirkan Aristoteles dari perspektif tradisionalis dan komunitarian, Nussbaum memahami sang filsuf dari sebuah sudut pandang esensialis dan non-relatif dengan memakai pendekatan kapabilitas. Akibatnya, MacIntyre mengkonstruksi sebuah pandangan yang lebih partikular atas etika keutamaan, sementara Nussbaum lebih menghadirkan sebuah pan-dangan yang lebih universal atas etika keutamaan. Mengaplikasikan etika keutamaan pada konteks Indonesia, artikel ini berpendapat bahwa masing-masing pendekatan tidak akan memadai untuk menjadi masya-rakat yang sangat pluralistis seperti Indonesia. Untuk itu, kita perlu mengkonstruksi sebuah etika keutamaan yang kontekstual di Indonesia yang mempertimbangkan dan memanfaatkan kedua pendekatan tersebut.

Kata-kata Kunci: Keutamaan, etika keutamaan, komunitas, kapabilitas, inkomensurabilitas.

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E-Mail: j.adiprasetya@sttjakarta.ac.id

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Berteologi bagi Agama di Zaman Post-Sekular

(Adrianus Sunarko)

Abstrak: Prediksi tentang hilangnya agama seiring dengan proses modernisasi ternyata tidak benar. Agama-agama tetap hadir dan memiliki pengaruh yang signifikan dalam kehidupan bermasyarakat. Kenyataan ini memberikan tantangan tersendiri bagi teologi, setidak-tidaknya karena tiga hal. Pertama, kehadiran agama seringkali disertai dengan kecenderungan kuat untuk melihat relevansi agama hanya pada lingkup kehidupan privat seseorang dan mengabaikan implikasi sosial politis hidup beriman. Kedua, kehadiran agama terkait pula dengan sejumlah tindak kekerasan yang mengancam ketenteraman hidup bersama. Ketiga, agama-agama —khususnya di Indonesia— dituntut menyesuaikan diri berhadapan dengan kenyataan plural dan corak demokratis masyarakat. Teologi ditantang untuk menyumbangkan refleksi yang berguna bagi terbentuknya agama yang tidak lupa akan implikasi sosial-politiknya, yang bebas dari kekerasan dan mampu menempatkan diri dengan tepat di tengah masyarakat demokratis dan plural.

Kata-kata Kunci: Post-sekular, privatisasi agama, kekerasan, multi-kultural, posisi epistemis, demokrasi, teologi politik.

Abstract: The prediction that religion would vanish during and because of the modernization is not really true. Religions are still present and play a significant role in social life. This fact gives a special and interesting challenge to theology, at least for three reasons. First, the presence of religion is often accompanied by the strong tendency among its adherents to find the relevance of religion only to the one’s private life, denying the social and political implication of religion. Second, the presence of religion is connected with the acts of violence, which threaten the peace of the social life. Third, the religions —especially in Indonesia— have to adapt themselves to the pluralistic reality and the democratic system of the society. Theology is challenged to offer meaningful reflection on the formation of religion, which does not forfeit its social and political implications, free from violence and mindful of how to place itself properly in the democratic and pluralistic society.

Keywords: Post-secular, privatization of religion, violence, multi-cultural, epistemic position, democracy, political theology.

E-Mail: narkoofm@yahoo.de

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Doktrin Trinitas dalam Diskursus Teologi Ekonomik

(Yahya Wijaya)

Abstrak: Artikel ini menguraikan penggunaan konsep teologis “Trinitas sosial” oleh empat teolog yang secara khusus menyoroti isu-isu ekonomi. Secara umum para teolog itu menyatakan bahwa teologi ekonomik yang berdasarkan “Trinitas sosial” menolak model ekonomi individualistik yang memertaruhkan komunitas. Mereka memberi gambaran yang berbeda-beda tentang model ekonomi yang layak ditolak itu. Meeks dan Boff melihat praktik ekonomi pasar yang berlaku saat ini maupun praktik ekonomi sosialis yang pernah dijalankan di negara-negara komunis sebagai wujud-wujud dari model ekonomi semacam itu. Novak menolak praktik sosialisme dan memandang kapitalisme yang bersifat demokratik sebagai model ekonomi yang trinitaris. Higginson menilai model ekonomi yang individualistik itu tersirat dalam “etos Protestan”nya Max Weber dan seringkali tercermin dalam cara pengelolaan perusahaan. Saya melanjutkan teologi ekonomik yang berdasarkan Trinitas Sosial itu dengan menjadikan secara spesifik keluarga sebagai wujud konkret komunitas. Saya berpendapat bahwa “Trinitas keluarga” dapat menjadi dasar bagi pengembangan teologi ekonomik yang responsif terhadap konteks ekonomi Indonesia dan Asia pada umumnya, di mana keluarga menjadi bukan hanya model hubungan sosial tetapi juga acuan etis.

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Kata-kata kunci: Trinitas sosial, teologi ekonomik, ekonomi ke-keluargaan.

Abstract: This article explores the use of the theological concept of “social Trinity” by four theologians focusing on economic issues. In general, those theologians suggest that the concept of “social Trinity” implies an economic theology resisting the individualistic economy model, which puts the community at stake. They disagree on which economc system exactly they consider worth rejecting.  For Meeks and Boff, that economic model includes both the existing market economy and socialism as had been practised in the communist countries. Novak rejects the economic system of socialist countries whilst insisting that “democratic capitalism” is consistently trinitarian. Higginson argues that the individualistic economy is implied in Weber’s “Protestant ethic” and often reflected in the management of corporations. Subscribing to the economic theology based on “social Trinity,” and, at the same time, responding specifically to the characteristics of the Indonesian context, I suggest the family as a concrete form of community.  I argue that “familial Trinity” would serve as a foundation for developing an economic theology in response to the situation of Indonesian economy and Asian economy in general, where the family is not only a model of social relations, but also an ethical reference.

Keywords:  Social Trinity, economic theology, familial economy.

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E-Mail: yahyawijaya@staff.ukdw.ac.id

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Status Tuhan dalam Filsafat Teoretis Immanuel Kant

(Martinus Ariya Seta)

Abstrak: Di dalam filsafat teoretis Kant, status Tuhan bukan lagi transen-den tetapi transendental. Perubahan status Tuhan menjadi transendental memiliki dampak ganda. Di satu sisi, Kant memberikan pendasaran rasionalitas konsep Tuhan. Akan tetapi di sisi lain, Kant menghindari penegasan terhadap eksistensi Tuhan. Menurut Kant, konsep Tuhan adalah sebuah ide regulatif. Ide regulatif tidak memiliki referensi di luar pikiran manusia. Kant hanya menegaskan urgensi logis konsep Tuhan bagi kesatuan pengetahuan. Akan tetapi, urgensi logis tidak cukup me-madai sebagai argumen pembuktian eksistensi Tuhan. Kant memisah-kan antara keternalaran dan ada. Pemisahan ini terlihat jelas di dalam kritik Kant terhadap pembuktian ontologis. Menurut penulis, profil filsafat transendental menjadi transparan di dalam kritik Kant terhadap pembuktian ontologis. Pengadopsian secara parsial paham dasar rasio-nalisme dan empirisme melatarbelakangi filsafat transendental dan me-micu pemisahan antara keternalaran dan ada yang tampak jelas di dalam kritik Kant terhadap pembuktian ontologis.

Kata-kata kunci: Konsep, transendental, keternalaran, ada, ide regulatif, pembuktian ontologis

Abstract: In Kant’s theoretical philosophy, the status of God is not transcendent anymore, but transcendental. The transcendental status of God has a double impact. On the one hand, the concept of God is conceivable. But on the other hand, Kant avoids the affirmation of the existence of God. The conceivability of God is not an argument for God’s existence because the concept of God is a regulative idea. A regulative idea has no reference outside the mind. Kant only affirms the logical necessity of the concept of God. However, the logical necessity is not an adequate argument for the existence of God. Kant separates between conceivability and being. The separation is obvious in his critique toward the ontological argument.  In my opinion, the profile of the transcendental philosophy is transparent in Kant’s critique toward the ontological argument. The partial adoption of empirical and rational principles works behind the transcendental philosophy and leads to the separation between conceivability and being, which is visible in the Kant’s critique toward the ontological argument.

Keywords: Concept, transcendental, conceivability, being, regulative idea, ontological argument.

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E-Mail: aseta81@gmx.at

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Tinjauan Buku (3 Buah)

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Abstrak: Vol. 14, No. 2, Oktober 2015

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Kondisi Ideologis dan Derajat Keteramalan

Analisa Wacana Kritis Norman Fairclough

(J. Haryatmoko*)

Abstrak: Analisa Wacana Kritis (AWK - Critical Discourse Analysis) dewasa ini menjadi metodologi yang banyak dipakai untuk penelitian di bidang media dan masalah-masalah sosial, budaya dan politik, terutama untuk membongkar bentuk-bentuk dominasi, ketidakadilan, diskriminasi atau ketidakbebasan. Wacana sebagai praksis sosial men-cerminkan kehidupan masyarakat yang diwarnai retorika, manipulasi dan penyesatan. Karena itu, AWK mau menganalisis praksis wacana yang mengonstruksi masalah ketidakberesan sosial tersebut dan meneliti bagaimana ideologi dibekukan dalam bahasa agar akhirnya bisa mencairkannya. Menurut penulis, AWK mengandung tiga kelemahan epistemologis yang cukup mendasar: pertama, posisi metodologis yang mendorong agar peneliti memihak kepada korban dan mereka yang membutuhkan perubahan berimplikasi pada kondisi ideologis pendekat-an ini. Kedua, pendekatan multidisiplin, tanpa disertai syarat-syarat rigoris dalam penggunaan teori-teori lain, menempatkan derajat ke-teramalan AWK dipertanyakan. Ketiga, rigoritas ilmiah dianggap tidak ketat karena para pionernya masih menggunakan konsep yang beragam untuk menunjuk fenomen yang sama.

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Abstract: At present, Critical Discourse Analysis (CDA) is widely used as the preferred methodology for research in domain of media as well as in sociological, cultural and political fields. This method serves as an instrument of deconstruction for injustice, discrimination, abuse of power, and limitation of freedom. Discourse as social praxis reflects the social life embedded by rhetoric, manipulation and misleading. Thus, the task of CDA is to analyze the discourse praxis that constructs social problem and to investigate how ideology has been frozen firmly in language and how to unfrozen it. In my opinion, CDA risks to be trapped in three epistemological weaknesses that consist of, first, the methodological standpoint that encourages reseachers to take a position in favor of the victim or those who need a change, tends to be bound by ideological condition. Second, the need for multidisciplinary approach without requiring rigorous conditions in adopting theoritical references entails the weakness of its predictability. Third, there is a lack of scientific rigorism as indicated by the use of different concepts by the CDA pioneers to point to a similar phenomenon.

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E-Mail: jhmoko59@gmail.com

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Aplikasi Etika Diskursus Bagi Dialog Interreligius

(Gusti A.B. Menoh*)

Abstrak: Tulisan ini bertujuan mempresentasikan etika diskursus Jürgen Habermas dan kemudian menarik kemungkinan relevansinya bagi dialog interreligius. Berbeda dengan global ethics Hans Küng yang men-jadikan “problem of the good” sebagai pokok pembicaraan, etika diskursus hanya membicarakan bagi kehidupan bersama dalam masyarakat majemuk. Karena itu, etika diskursus tidak ber-tendensi mengejar substansi nilai-nilai etis dari berbagai pandangan dunia (world-view) dalam kelompok-kelompok kultural maupun religius yang berbeda-beda itu. Sebaliknya, etika diskurus hanya menawarkan sebuah prosedur untuk memecahkan masalah hidup bersama secara adil di tengah kema-jemukan pandangan nilai dan keyakinan yang tak terbantahkan. Etika ini tidak bertujuan melenyapkan perbedaan-perbedaan identitas para warga dengan segala kekayaan kultural dan religiusnya, melainkan ber-upaya menjamin kelangsungan hidup bersama secara bermartabat tanpa kehilangan identitas individual. Tulisan ini dibagi dalam dua bagian. Pertama, penulis akan mendeskripsikan hakikat etika diskursus. Kedua, penulis akan menarik kemungkinan aplikasi etika diskursus bagi dialog interreligius. Tulisan ini akan diakhiri dengan penutup singkat.

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Abstract: This paper aims to present the Discourse Ethics of Jürgen Habermas and find its relevance for interreligious dialogue. In contrast to the global ethics of Hans Küng that concerns the “problem of the good,” discourse ethics deals only with “the problem of justice” within a pluralistic society. Therefore, discourse ethics does not attempt to find the commonality of the ethical different values of the various group either culturally or religiously. Rather, discourse ethics offers a procedure for solving inter-religion and inter-cultural problems within a community or society fairly and reasonably. In other words, discourse ethics does not aim to eliminate the distinctive attributes of every citizen within their own cultural and religious belief, but rather ensures that each person or each group live together with dignity without losing their identity. This paper is divided into two parts. First, the author will describe what discourse ethics is. Second, the authors will discuss the possible appli-cation of discourse ethics for interreligious dialogue. This paper will end with a short conclusion.

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E-Mail: Locusepistemegusty@gmail.com

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Fenomenologi Sebagai Filsafat dan Usaha Kembali ke Permulaan

(Thomas Hidya Tjaya*)

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Abstrak: Dalam pengantar pada karyanya Phenomenology of Perception, Merleau-Ponty praktis mengidentikkan filsafat dengan fenomenologi sebagai usaha untuk mempelajari kembali bagaimana cara melihat dunia. Dalam upaya tersebut ia mengajak pembaca, mengikuti slogan khas fenomenologi Husserl, untuk kembali ke permulaan atau benda-benda itu sendiri. Yang menarik adalah bahwa permulaan yang di-analisis oleh Merleau-Ponty justru tubuh manusia, sebuah dimensi yang cenderung dipandang rendah dalam sejarah filsafat Barat. Ia tidak sendirian dalam hal ini, mengingat dalam fenomenologinya Levinas juga menekankan sensibilitas sebagai locus etika. Menurut penulis, gerakan fenomenologi menuju hal yang sensibel (the sensible) ini tidaklah mengubah hakikat filsafat sebagai usaha untuk mencari asal mula realitas. Realitas yang tersingkap dalam orientasi demikian justru menjadi lebih integral dan komprehensif daripada apa yang selama ini dikenal dalam sejarah filsafat dan sains. Meskipun demikian, orientasi pada pengalaman konkret manusia untuk menggali dasar realitas secara potensial menimbulkan masalah bagi fenomenologi itu sendiri yang selalu ingin kembali ke permulaan.

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Abstract: In the Preface to his work Phenomenology of Perception Merleau-Ponty virtually identifies philosophy with phenomenology as a way of relearning to see the world. For this purpose he invites the reader, following the catchphrase in Husserl’s phenomenology, to return to the beginning or the things themselves. What is interesting is that the beginning that Merleau-Ponty analyzes is the human body, which belongs to a dimension that tends to be despised in the history of Western philosophy. He is not alone in this type of investigation, as Levinas also emphasizes sensibility as the locus of ethics. The author argues that the phenomenological movement towards the sensible does not alter the nature of philosophy as an attempt to seek for the nature of reality. The reality as disclosed in this analysis can be more integral and compre-hensive than what is usually presented in the history of philosophy and science. The orientation towards the concrete dimension of human life in search for the foundation of reality, however, may cause a problem for phenomenology itself insofar as it always tries to return to the beginning.

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E-Mail: thdtjaya@gmail.com

Realitas Perempuan Dalam Kidung Agung Menurut Teologi Feminis

(Asnath Niwa Natar*)

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Abstrak: Teks-teks Alkitab banyak menempatkan perempuan dalam posisi yang lebih rendah daripada laki-laki. Hal itu terjadi karena teks Alkitab ditulis oleh para lelaki pada budaya patriarki yang mengakibat-kan terbungkamnya suara perempuan. Menyadari kenyataan itu kaum feminis pada tiga dekade terakhir telah berupaya menggali dan menafsir-kan ulang teks-teks tersebut untuk membantu kaum perempuan men-capai kesetaraan mutualis dengan laki-laki. Tulisan berikut merupakan salah satu bagian dari upaya tersebut yang mendemonstrasikan bagai-mana perempuan pada zaman penulisan Alkitab, khususnya kitab Kidung Agung, bukan hanya memainkan peranan penting tetapi juga yang mendominasi seluruh isi kitab.

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Abstract: Many Biblical texts placed women lower than men. It happens because they were written by men of a patriarchal culture and thus the voice of women was usually silenced. Realizing these facts, feminist groups for the last three decades have been working to re-read and to re-interpret the texts in order to help women find their equal position to men. The following article is one of those efforts to demonstrate how women in the biblical periods, specifically in the Song of Songs, not only played important roles, but also dominated the whole content of the book.

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E-Mail: asnathnatar@yahoo.com

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Menggali Metode Berteologi Pastoral

Dari Pentalogi R. Hardawiryana SJ

(C. Putranto*)

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Abstrak: Dalam tulisan ini penulis berusaha mencermati karya-karya dari almarhum Pater Robertus Hardawiryana, SJ (1926-2009), salah satu teolog Indonesia yang terkemuka segera seusai Konsili Vatikan II. Ber-dasarkan karya-karya beliau terakhir yang sudah diterbitkan, yakni Pentalogi, tetapi juga memanfaatkan beberapa manuskrip yang belum diterbitkan, penulis memusatkan diri pada pandangan Hardawiryana tentang metode berteologi sejauh tercermin dalam tulisan-tulisannya. Pada umumnya, pandangan Hardawiryana tentang metode bisa dilihat pada awal karangan-karangannya, di mana tampak bahwa dia sangat sadar akan pentingnya metode dalam berteologi. Dalam hal ini Hardawiryana sejalan dengan arah-arah baru yang dibuka oleh Federasi Konferensi-konferensi Uskup Asia dalam pelbagai dokumennya. Meski-pun demikian, sulit diharapkan suatu paparan teoretis yang menyeluruh dan sistematis tentang metode berteologi dari teolog ini, mengingat bahwa minat utamanya lebih tertuju pada pengupayaan suatu arah pastoral yang kuat pada tulisan-tulisan teologi, dan sebaliknya juga, pada pemberian dasar teologis yang kuat pada kebijakan-kebijakan pastoral. Selain itu, penulis juga memandang perlu untuk menilik sejenak  pembentukan intelektual Hardawiryana agar lebih menolong untuk memahami kecenderungan-kecenderungannya kelak dalam berteologi.

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Abstract: In this essay the author attempts to explore the works of the late Fr. Robert Hardawiryana, S.J., (1926-2009), one of  prominent Indonesian theologians in the wake of the Second Vatican Council. Based on this theologian’s latest published works, the Pentalogi, but also making use of some yet unpublished manuscripts, the author focuses on Hardawiryana’s view of theological method as reflected in his writings. In most cases, his view on method can be seen from the introduction he provides at the beginning of his articles, as he is highly aware of the importance of method in doing theology. In this way he concurs with the new trends opened up by the Federation of Asian Bishops’ Conference in its various documents. However, one can hardly expect a thorough and systematic theoretical exposition on theological method from this theologian, as his main interest lies elsewhere, namely, to bring a truly responsible pastoral thrust to theological writings, and vice versa, to provide sound theological foundation to pastoral policies. The author also considers that a glimpse at his intellectual formation would be of considerable help to understand Hardawiryana’s future leanings in theology. 

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E-Mail: cputranto@usd.ac.id

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Tinjauan Buku (2 Buah)

Abstrak: Vol. 14, No. 1, April 2015

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Kosmos Noetos dan Kosmos Aisthetos

dalam Filsafat Platon

(Haryanto Cahyadi)

Abstrak: Apakah truisme kosmos noetos - kosmos aisthetos (dunia idea - dunia inderawi) yang amat populer dalam filsafat Platon benar-benar otentik atau sebuah anakronisme? Tulisan ini hendak menunjukkan bahwa truisme tersebut tidak tepat. Untuk membuktikan argumen ini, penulis akan mengidentifikasi genesis dan dinamika historis berkenaan dengan anakronisme, yakni bahwa kosmos noetos - kosmos aisthetos bukan berasal dari filsafat Platon, melainkan kreasi inovatif Philon dari Alexandria dan Plotinos dalam rangka justifikasi filsafat mereka. Dengan demikian, meskipun tafsir Philon dan terutama Plotinos kemudian mendominasi “cara-baca” filsafat Platon nyaris sepanjang studi Platonisme, “cara-baca” ini tidak identik dengan filsafat Platon yang menempatkan topos noetos - topos horatos (kawasan inteligibel - kawasan terlihat) dalam hubungan dengan kosmos yang satu dalam rangka merealisasikan paideia seturut tarikan Yang Baik.

Kata-kata Kunci: Hipostasis, idea, Intelek, Jiwa, topos noetos – topos horatos, Yang Esa.

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Abstract: Is the popular truism in the philosophy of Plato, kosmos noetos - kosmos aisthetos (the intelligible world - the visible/sensible world), really authentic or an anachronism? This article aims to prove that this truism is incorrect. For this argument, the author will attempt to identify the genesis and historical dynamics with respect to an anachronism, namely, that the kosmos noetos - kosmos aisthetos was not derived from the philo-sophy of Plato, but rather innovative creation of Philon of Alexandria and Plotinos in order to justify their philosophy. Thus, though the interpretation of Philon and especially that of Plotinos has dominated the interpretation of Plato’s philosophy in almost all studies of Platonism, this way of thinking is not identical with the philosophy of Plato that puts topos noetos - horatos topos (the intelligible region - the visible region) in connection with a single kosmos in order to realize the paideia according to the Good.

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Keywords: hypostasis, idea, Intellect, Soul, topos noetos – topos horatos, the One.

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E-Mail: haryanto473c11@gmail.com

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Amartya Sen Membongkar Rasionalitas

(B. Herry-Priyono)

Abstrak: Amartya Sen, penerima hadiah Nobel Ekonomi 1998, dikenal sebagai ekonom dengan kontribusi penting dalam pemikiran pem-bangunan. Ia pencipta Indeks Pembangunan Manusia yang kini dipakai luas sebagai pengukur lebih lengkap kualitas pembangunan di seluruh dunia. Apa yang jarang diketahui adalah bahwa berbagai pemikirannya diajukan dalam dialog dengan filsafat moral dan epistemologi. Di jantung dialog Sen itu adalah kritiknya terhadap pengertian rasionalitas. Dengan mengkaji kritik Sen, tulisan ini menyimpulkan bahwa proposal Sen bagi konsepsi rasionalitas lebih merupakan pintu masuk bagi perluasannya daripada sebuah alternatif.

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Kata-kata Kunci: Rasionalitas, kepentingan-diri, simpati, komitmen, preferensi, pilihan.

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Abstract: Amartya Sen, recipient of the 1998 Nobel Prize in economics, is renowned for his seminal contribution in the area of development. He is the originator of the Human Development Index, a new policy device now adopted worldwide as a more adequate measure of the quality of develop-ment. What is rarely known is that his ideas are expounded as part of his dialogue with moral philosophy and epistemology. At the heart of this dialogue is his trenchant critique of the notion of rationality. By examining Sen’s critique of the notion of rationality, this article suggests that the conception of rationality proposed by Sen stands as an entry point for broadening the notion of rationality rather than an alternative to it.

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Keywords: Rationality, self-interest, sympathy, commitment, preference, choice.

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E-Mail :bernard.herry@gmail.com

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The Narrative of Martyrdom

As A Postmodern Way of Doing A Modern Liberation Theology

(Albertus Bagus Laksana)

Abstract: The survival and significance of the Latin American liberation theology movement relies, to some extent, on the power of the narratives of martyrdom. Precisely by relying on these narratives, through the dynamics of the theological category of memory that leads to solidarity, liberation theology situates itself in the tension between modernity and postmodernity. The categories of narrative, memory and solidarity, which are at play in the whole dynamic of martyrdom, constitute a postmodern way of doing a modern liberation theology. Liberation theology will only be able to retain its “liberative” and “theological” element insofar as it continues to be “modern” and “postmodern” at the same time. Against the postmodern disbelief in the possibility of human emancipation, liberation theology continues to labor precisely under principium liberationis grounded in the promise of liberation contained in God’s revelation in the Scriptures. However, against the “modern” conception of emancipation based on reason and governed by the idea of progress, liberation theology envisions liberation as an integral process which takes place in a concrete, particular historical reality and under the eschatological promise of God.

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Keyword: Liberation theology, martyrdom, modern, postmodern, narrative, memory, solidarity.

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Abstrak: Relevansi dan pertumbuhan teologi pembebasan, sampai tingkat tertentu, juga bergantung pada kekuatan kisah kemartiran. Dengan mendasarkan diri pada kisah (narrative) yang diolah lewat kategori pengingatan (memory) yang mengarah pada solidaritas, teologi pembebasan menempatkan diri dalam tegangan antara modernitas dan posmodernitas. Kategori kisah, pengingatan, dan solidaritas, yang berada dalam jantung narasi kemartiran, mengetengahkan sebuah cara posmodern untuk melakukan teologi pembebasan yang modern. Teologi pembebasan hanya akan berhasil mempertahankan unsur “teologi” dan “pembebasan” sejauh bersifat modern dan posmodern pada saat yang sama. Melawan ketidakpercayaan posmodernitas terhadap kemungki-nan proyek pembebasan, teologi pembebasan mempertahankan prinsip pembebasan atas dasar isi pewahyuan Allah dalam Kitab Suci. Akan tetapi, melawan pemahaman modern tentang pembebasan berdasarkan akalbudi dan kemajuan, teologi pembebasan memahami pembebasan sebagai sebuah proses integral yang terjadi dalam waktu dan tempat yang nyata, dalam realitas sejarah yang partikular dan dalam kerangka janji eskatologis Allah.

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Kata-kata Kunci: Teologi pembebasan, kemartiran, modern, posmodern, narasi, pengingatan, solidaritas.

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E-Mail: bagus.laksana@usd.ac.id

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Sains sebagai Keselamatan

dalam Pandangan Francis Bacon

(Karlina Supelli)

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Abstrak: Sains sebagai keselamatan adalah ungkapan yang kerap di-gunakan secara peyoratif untuk menggambarkan dampak sains dan teknologi yang mencelakakan manusia. Artikel ini akan menunjukkan bahwa ide “sains sebagai keselamatan” dapat dilacak ke Francis Bacon (1561-1626) dan ditafsirkan secara ketat menurut doktrin keselamatan Kristiani. Bacon merancang suatu program raksasa untuk meningkatkan proses pembelajaran dan pembaharuan pengetahuan. Namun, pada abad ke-16, setiap upaya untuk mencanangkan perluasan pengetahuan perlu terlebih dulu merehabilitasi status moral pengetahuan yang diasosiasikan dengan petaka di Firdaus, yang membawa dosa masuk ke dunia. Secara cermat Bacon menangani keprihatinan moral dan teologis zamannya dengan cara menjalin unsur eskatologis ke dalam programnya. Dia lalu menyuguhkan restorasi pengetahuan sebagai kasus partikular dalam sejarah keselamatan yang akan memulihkan penguasaan dan kuasa manusia atas alam, dan pada waktunya membebaskan manusia dari kesengsaraan material.

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Kata-kata Kunci: Sains, alam, kejatuhan, pemulihan, instauratio, apokalips, sejarah keselamatan, kemaslahatan.

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Abstract: ‘Science as salvation’ is a term used pejoratively to refer to the harmful impact of science and technology. This article will show that the idea of ‘science as salvation’ can be traced back to Francis Bacon (1561-1626) and was strictly construed according to the Christian doctrine of salvation. Bacon devised a comprehensive programme for the advance-ment of learning and the restoration of knowledge. But any sixteenth-century proposals for the expansion of knowledge first required a rehabilitation of the moral status of knowledge long tainted by an image of catastrophe leading to the fall from the Garden of Eden, in which knowledge brought sins into the world. Bacon meticulously worked on the moral and theological concern of knowledge by weaving an eschatological element into his programme. He then espoused the restoration of knowledge as a particular case in the history of salvation envisaged to eventually restore human Arcadian mastery and dominion over nature, which in turn was expected to relieve humans from material sufferings.

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Keywords: Knowledge, sin, fall, salvation, instauratio, apocalyps, sacred history.

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E-Mail: karlina.supelli@gmail.com

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Tinjauan Buku (3 Buah)

Abstrak: Vol. 13, No. 2, Oktober 2014

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Pluralitas dan Konsep Pengakuan Intersubjektif

dalam Pemikiran Alxe Honneth

(Otto Gusti Madung)

Abstrak: Pemisahan antara ruang privat dan publik merupakan solusi liberalisme atas tantangan pluralitas masyarakat modern. Dalam kaca mata politik pengakuan, solusi liberalisme tidak mencukupi. Liberalisme dianggap mengenal individu hanya sebagai subjek hukum dan karena itu hanya dapat memperhatikan tuntutan validitas hukum. Dalam kaca mata liberalisme, kesetaraan subjek-subjek hukum hanya dapat dijamin jika aspek-aspek tradisi, kultural dan konsep hidup baik dijauhkan dari politik. Namun apa yang menjadi objek pengakuan justru aspek-aspek ini. Tulisan ini memperkenalkan konsep-konsep pengakuan intersubjektif Axel Honneth. Konsep pengakuan intersubjektif melampaui paham pengakuan interkultural seperti diperkenalkan oleh tokoh seperti Charles Taylor. Dalam paradigma intersubjektif, pengakuan tidak hanya dilihat pada tataran relasi interkultural, tapi dipahami sebagai sebuah antro-pologi. Pengakuan mengkonstruksi manusia sebagai subjek. Hal ini di-tunjukkan Honneth dalam uraiannya tentang pelbagai tingkatan inte-raksi antarmanusia yakni tataran cinta, hukum dan solidaritas. Pada bagian akhir tulisan diajukan beberapa pertimbangan kritis atas konsep pengakuan Honneth ini.

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Kata-Kata Kunci: Pengakuan, multikultiralisme, intersubjektivitas, teleology, autentisitas.

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Abstract: The separation between private and public spheres is the solution of liberalism to the challenges of plurality in modern societies. In the perspective of politics of recognition this solution is insufficient. Liberalism is seen as recognizing the individual only as a subject of law and therefore can only attend to the demands of legal validity. In the perspective of liberalism, equality of legal subjects can only be guaranteed if the aspects of tradition, culture and the concept of a good life are seperated from politics. But precisely these aspects are the object of recognition. This paper introduces the concept of intersubjective recognition of Axel Honneth. The concept of intersubjective recognition goes beyond the intercultural recognition as introduced by Charles Taylor, for example. In the intersubjective paradigm, recognition is not only seen at the level of intercultural relations, but understood as an anthropology. Recognition constructs the human being as subject. This is shown by Honneth in his account of the various levels of human interaction, that is the level of love, law and solidarity. At the end of the article the author will give some critical considerations on Honneth’s concept of recognition.

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Keywords: Recognition, multiculturalism, intersubjectivity, teleology, authenticity.

E-mail: ottomadung@hotmail.com.

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Tolok Ukur Penilaian Moral

dalam Etika Pragmatik John Dewey

(J. Sudarminta)

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Abstrak: Dalam artikel ini pandangan John Dewey tentang tolok ukur penilaian moral, sebagaimana ia jelaskan dalam teori etika pragmatik-nya, akan disajikan dan dievaluasi. Artikel dibagi dalam tiga bagian. Pertama, berbeda dengan teori-teori etika teleologis, di mana moralitas tindakan dinilai dari menunjang tidaknya tindakan tersebut dalam upaya mencapai tujuan akhir hidup manusia, dalam pandangan Dewey, suatu tindakan dinilai secara moral baik kalau tindakan tersebut men-capai tujuan yang dimaksudkan untuknya. Tujuan tersebut bersifat kontekstual dan plural serta selalu terkait dengan sarana yang tersedia untuk mencapainya. Kedua, bagi Dewey suatu tindakan dinilai baik atau benar secara moral kalau menunjang proses perwujudan diri si pelaku tindakan. Apa yang menunjang proses perwujudan diri si pelaku tinda-kan tak pernah dapat ditentukan secara a priori berdasarkan konsep ko-drat manusia. Dalam memahami manusia, Dewey menolak paham esensialisme kondrat manusia. Ia memahami pengertian perwujudan diri manusia dalam konteks proses “transaksi” manusia sebagai organisme dengan lingkungan hidup sekitarnya. Ketiga, sebuah evaluasi terhadap pandangan Dewey mengenai tolok ukur penilaian moral dalam teori etika pragmatiknya akan disajikan.

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Kata-Kata Kunci: Etika, penulaian moral, organisme, lingkungan, ends-in-view, pengembangan diri, tradisi moral, pragmatisme, naturalisme, transaksi.

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Abstract: In this article John Dewey’s criteria for moral judgment, as he expounds in his pragmatic ethics, will be presented and evaluated. The article will be divided into three parts. First, different from traditional teleological ethics, in which the morality of an act is judged from the point of view of certain human final end, an act, in Dewey’s view, should be judged as morally good if it achieves its specific and contextual end-in-view. There are many ends-in-view as there are many moral acts, and an end-in-view can never be determined apart from its actually available means to achieve it. Second, for Dewey, an act is considered good or morally right if it does in practice lead to the human self-realization of the agent. What constitutes an agent’s human self-realization can never be determined in a priori way. Dewey rejects essentialism of human nature in understanding human being. He understands human self-realization within the context human dynamic process of “transactions” with his or her concrete environment. Third, an evaluation of Dewey’s view will be provided.

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Keywords: Ethics, moral judgment, organism, environment, ends-in-view, self-realitzation, moral tradition, pragmatism, naturalism, transaction.

E-mail: jsudarsj@gmail.com.

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Membaca Materialitas Ilmu

Berdasarkan Fislafat Teknologi Don Ihde

(Budi Hartanto)

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Abstrak: Artikel ini membahas relevansi teknologi dalam diskursus filsafat ilmu. Saya merujuk pada fenomenologi instrumentasi Don Ihde yang berfokus pada pemikiran tentang intensionalitas instrumental. Instrumen bersifat non-netral yang menentukan bagaimana kita meng-gapai pengetahuan. Menurut Ihde, ilmu menubuh dengan teknologi. Ia berargumen filsafat ilmu mesti mempertimbangkan pentingnya praksis dan instrumentasi alih-alih teoritisasi. Selain itu akan dibahas problem persepsi dalam ilmu dengan berpijak pada pemikiran Ihde tentang herme-neutika material. Dengan hermeneutika ini, kita menyadari bahwa materialitas ilmu bersifat reduktif terhadap kompleksitas dunia inderawi dan bahwa pengetahuan meluas melampaui daya persepsi. Dari problem persepsi dalam ilmu, saya akan menjelaskan hermeneutika instrumen keilmuan sebagai moda pembacaan materialitas ilmu yang meliputi konstruksi teknologis instrumen. Instrumen dijelaskan sebagai bagian integral dari fakta dalam ilmu. Pada bagian akhir akan dibahas realisme fenomenologis ruangsiber dimana instrumen terintegrasi ke dalam ruangsiber.

Kata-Kata Kunci: Pascafenomenologi, intensionalitas, teknologi, mediasi, instrumental, hermeneutika, ruangsiber.

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Abstract: This article elucidates the relevance of technology in the discourse of philosophy of science. I refer to Don Ihde’s phenomenology of instrumentation that focuses on the idea of instrumental intentionalities. Instrument is defined as non-neutral that determines how we obtain knowledge. According to Ihde, philosophy of science must consider the importance of praxis and instrumentation instead of theoritization. In addition, I will also address the problem of perception in science, realizing that reality tends to be reduced in the materiality of scientific knowledge and that our knowledge always expands beyond sense-perception. From this problem of perception, I elaborate a hermeneutics of scientific ins-trument based on Ihde’s material hermeneutics. In this hermeneutics, the materiality of scientific knowledge is read through technological construction instrument. Here instrument is categorized as an integral part of scientific fact. I will conclude by describing a phenomenological realism of cyberspace where instrument is integrated into cyberspace.

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Keywords: Postphenomenology, intentionality, technology, instrumental, mediation, hermeneutics, cyberspace.

E-mail: filstek3@yahoo.com.

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Allah Trinitas

dalam Refleksi John Zizioulas

(Yap Fu Lan)

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Abstrak: John Zizioulas merefleksikan kembali doktrin Allah Trinitaris dan mencoba mencari cara-cara baru menolong umat beriman zaman ini menemukan makna ajaran iman ini. Merujuk teologi para Bapa Gereja Kapadokia, Zizioulas mengajukan gambar Allah Trinitaris sebagai Pribadi yang berkomunitas. Pribadi memiliki tiga karakteristik: primer dan absolut, ekstasis dan hipostasis, unik dan tak tergantikan. Pribadi selalu bergerak ke luar dirinya, ke arah pribadi yang lain, maka ia menerima keberbedaan. Kehidupan dan identitas otentik pribadi ditemukan hanya di dalam komunitas yang dibangunnya bersama pribadi-pribadi yang lain. Gerak Pribadi Allah adalah eros, cinta yang merangkul pribadi-pribadi yang lain beserta keberbedaan mereka, yakni manusia dan segenap ciptaan. Berkomunitas dengan Allah dan segenap ciptaan, manusia melampaui substansi manusiawi dan kondisi naturalnya. Manusia tidak lagi menjadi milik kematian melainkan kehidupan kekal. Gereja adalah image Allah Trinitaris karena ia adalah komunitas pribadi-pribadi yang mengalami kelahiran baru oleh Roh Kudus di dalam peristiwa Kristus. Sebagai image Allah Trinitaris, cara Gereja hadir di dunia ialah dengan menjadi komunitas katolik dan ekaristis. Untuk menjadi komunitas katolik-ekaristis, pembaruan cara hidup, struktur hirarkis, dan pelayanan Gereja adalah sebuah kebutuhan.

Kata-Kata Kunci: Pribadi, substansi, ekstasis-hipotasis, keberbedaan, identitas otentik, komunitas ekaristis, imago Dei/Trinitatis, eros.

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Abstract: John Zizioulas reflects on the doctrine of the Trinity in order to find new ways that may help the faithful to grasp the meaning of this teaching. Referring to the theology of Cappadocian Fathers, Zizioulas provides a picture of the Trinity as Persons within communion. A person has three primary characteristics: primary and absolute, ecstatic and hypostatic, unique and irreplaceable. A person always moves towards others, thus embracing otherness. The very life and authentic identity of a person can be found only in communion with others. The Person of God moves as eros, God’s love which embraces the others and otherness, i.e. human beings and the rest of creation. Being in communion with God and all creations, the human being over-comes the human substance and its nature. The human being no longer belongs to death but to eternal life. The church is an image of the Trinity for it is a communion of new persons that are reborn in the Holy Spirit within the Christ event. As the image of the Trinity, the Church’s way of being in this world is by becoming a catholic and eucharistic community. To be such a community,   the Churh needs a hierarchical structure, and ministries a renewal of life.

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Keywords: Person, substance, ecstatic-hypostatic, otherness, authentic identity, Eucharistic community, image of God/image of the Trinity, eros.

E-mail: vayful@gmail.com.

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Menimbang (Ulang) Kekerasan

dalam Alkitab dari Perspektif Katolik

(Indra Tanureja)

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Abstrak:  Kekerasan dalam Alkitab boleh dikatakan merupakan sebuah topik alkitabiah yang unik dan abadi, baik dari sudut pandang akademis maupun spiritual. Orang tidak hanya perlu memahaminya untuk orang lain, tetapi juga untuk diri sendiri. Sejak Marcion di abad pertama sam-pai saat ini, meskipun sudah amat banyak tulisan dihasilkan, tidak pernah ada suatu solusi yang memuaskan semua pihak. Tulisan ini menawarkan sudut pandang yang jarang disentuh, yaitu sudut pandang Gereja Katolik. Membaca Alkitab sebagai orang Katolik berarti membaca dengan memperhatikan juga ajaran-ajaran Gereja tentang (pokok-pokok tertentu dari) Alkitab sebagaimana terungkap dalam dokumen-dokumen resmi Gereja. Ajaran Gereja khususnya Dei Verbum artikel 11 dan 12 memuat paling tidak pemahaman akan tiga hal yang dapat membuka kemungkinan untuk memahami persoalan ini secara lebih utuh. Pokok-pokok yang dimaksud adalah soal inspirasi, paham tentang Alkitab, dan kesatuan seluruh Alkitab sebagai kunci penafsiran Alkitab dalam Gereja. Pembacaan Alkitab secara menyeluruh menunjukkan bahwa klim kekerasan dalam Alkitab adalah sebuah klim sepihak yang tidak memperhatikan keseluruhan Alkitab sebagaimana dipahami dan di-terima Gereja sebagai buku iman.

Kata-Kata Kunci: Kekerasan dalam Alkitab, Ajaran Gereja, Dei Verbum, inspirasi, paham tentang Alkitab, kesatuan seluruh Alkitab, jenis sastra.

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Abstract: Violence in the Bible could be considered a unique eternal theme in the Bible, be it from academic or spiritual perspective. One needs to understand it not only for helping others, but also for himself. Since Marcion in the first century up to our time, there has been no solution which is acceptable and could satisfy everybody, notwithstanding the abundance literature on this topic. To read the Bible as Catholic means to read it employing the Church’s teachings on the Bible which are found in the official Church documents as the hermeneutical key. The teaching of the Church especially Dei Verbum 11 and 12 offers an understanding on three important points that could be useful for comprehending the topic in a more comprehensive way. Those three points are the notion of biblical inspiration, the Catholic understanding of the Bible and the unity of the Bible. They could be the key to a correct interpretation of the Bible within the Church. The holistic reading of the Bible shows that the claim of biblical violence is actually a one-sided claim that does not pay fair attention to the unity of the Bible as a whole as it is understood and accepted by the Church as the book of faith.

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Keywords: Violence in the Bible, Church’s official teaching, Dei Verbum, divine inspiration, notion of the Bible, the unity of the Bible, literary genre.

E-mail: don_indrasan@yahoo.com.

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Tinjauan Buku (4 Buah)

March 31, 2014

Abstrak: Vol. 13, No. 1, April 2014

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Challenges, Implications, and Inspirations

for Philosophy of Tim Ingold’s Wayfaring

(A. Bastian N. Limahekin*)

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Abstract: Tim Ingold is known in contemporary Anglophone social anthropology to be an original thinker who dares to think outside the mainstream of the discipline. His anthropological works are philosophically informed and heavily influenced by phenomenology. They account for and pay heed to “life,” to the dynamism taking place in all the observed things, including non-living beings. Central to his anthropology of life is the notion of wayfaring. This article purports to introduce this notion and to explore the challenges, implications and inspirations it has for philosophy while taking a critical stand towards Ingold’s account. It argues that the notion envisions citizens who have strong civic ties but at the same time can empathise with people of other countries. It argues furthermore that Ingold’s critique of philosophy as embedded in such a notion can serve as an inspiration for doing philosophy in a more fruitful way, i.e., doing philosophy as wayfaring.

Keywords: Wayfaring, logic of inversion, meshwork, armchair approach, philosophy-as-a-wayfaring.

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Abstrak: Tim Ingold dikenal sebagai seorang antropolog sosial Anglofon kontemporer yang memiliki pemikiran orisinal dan berani berpikir di luar arus utama disiplin ilmunya. Karya-karya antropologisnya adalah karya yang melek filsafat and sangat dipengaruhi oleh fenomenologi. Karya-karya tersebut peka terhadap “kehidupan,” terhadap dinamika yang berlangsung pada setiap hal yang diamati, termasuk keberadaan yang tidak hidup. Salah satu konsep penting dalam pemikiran antro-pologisnya adalah pengembaraan. Dalam artikel ini penulis bermaksud memperkenalkan konsep tersebut serta mengeksplorasi tantangan, implikasi, dan inspirasinya terhadap filsafat sambil mengritik beberapa klaim Ingold. Penulis berpendapat bahwa konsep tersebut menawarkan sebuah visi tentang warga negara yang memiliki identitas sipil dan ikatan antarwarga yang kuat, namun pada saat yang sama memiliki empati terhadap warga negeri lain. Selain itu, penulis melihat kritik yang dilancarkan Ingold terhadap filsafat sebagai sebuah inspirasi dan undangan untuk mencari jalan menuju sebuah cara berfilsafat yang lebih merunduk ke bumi dan berbela rasa: berfilsafat sebagai sebuah pengem-baraan bersama dengan yang-lain dan penuh empati terhadap yang-lain.

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Kata-kata Kunci: Kembara, logika inversi, rajutan-jejaring-relasi-bersimpul-terbuka, pendekatan belakang-meja, filsafat-sebagai-kembara.

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E-Mail:  bastianlimahekin@gmail.com

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Manusia Sebagai “Kami” Menurut Plotinos

(A. Setyo Wibowo)

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Abstrak: Bertitiktolak dari teori Prosesi (proodos) realitas, Plotinos menyatakan bahwa manusia adalah sebuah pluralitas, sebuah “kami,” di mana sebagai bagian utuh dari realitas, jiwa manusia merangkumi di dalamnya ketiga hipostasis intellingibel (Yang Satu, Intellek, Jiwa). Kesatuan aktual manusia dengan dunia intelligibel diungkapkan Plotinos dalam doktrinnya yang kontroversial tentang bagian jiwa manusia yang tidak turun ke dunia. Pemikiran Plotinos ini merupakan rangkuman orisinal atas ajaran-ajaran Platon tentang imortalitas jiwa, doktrin hyle-morfisme Aristoteles dalam ranah Fisika—kategori-kategori forma, materia, potentia actus, entelekheia, dan energeia, motor immobil, noûs yang memikirkan dirinya sendiri—serta teori Logos dari Stoicisme. Sebagai-mana tampak dalam prinsip energeia ganda, Plotinos secara kreatif meng-gunakan sumber-sumber para pendahulunya untuk mengemukakan teori barunya tentang realitas, khususnya tentang jiwa manusia.

Kata-kata Kunci: Imortalitas jiwa, hylemorfisme, logos, prosesi, hipostasis, Yang Satu, Intellek, Jiwa.

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Abstract: The procession of reality leads Plotinus to assert that man is a plurality. As part of reality, each of us is a “we,” because all three hypo-stases (the One, the Intellect, and the Soul) are present in us. This is a controversial theory of soul. Plotinus affirms that man is actually present in the intelligible world by the undescended part of his soul. To under-stand this original theory, one has to consider the way Plotinus used his predecessors’ theories: the Platonic theory of the soul’s immortality, the hylemorphism theory of Aristotle’s Physics (form, matter, potency, actuality, entelechy, energy, unmoved mover, noûs which thinks its noema), and the Stoics’ theory of Logos. As shown in the theory of double energy, Plotinus used creatively the theories of those predecessors to invent his own theory of the procession of reality, more specifically, his unique theory of man’s soul.

Keywords: Immortality of the soul, hylemorphism, logos, procession, hypostase, the One, Intellect, Soul.

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E-Mail: augustinus.setyowibowo@gmail.com

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Ambiguitas, Interkulturalitas, dan Hibriditas Relasional

dalam Relasi antara Israel dan Bangsa-Bangsa Lain

(Robert Setio*)

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Abstrak: Artikel ini merupakan analisis terhadap hubungan antara Israel dan bangsa-bangsa lainnya dengan menggunakan pemikiran tentang “liyan.” Dalam masyarakat multikultural kehadiran liyan tidak terhindarkan dan menuntut tanggapan yang sungguh-sungguh. Keada-an ini pada gilirannya akan menciptakan ambiguitas, sebagaimana yang dialami oleh Israel. Penemuan arkeologis akhir-akhir ini membuktikan bahwa hubungan antara Israel dengan bangsa-bangsa lain ternyata tidak seperti yang dilukiskan oleh Alkitab. Israel bukanlah sebuah bangsa yang pada suatu masa datang ke Kanaan yang sudah berpenduduk, tetapi mereka muncul secara bertahap dari antara bangsa Kanaan sen-diri. Maka, Israel memiliki banyak kesamaan dengan bangsa-bangsa lain itu. Pada pihak lain, Israel juga menumbuhkan sebuah ideologi yang lama-kelamaan akan membentuk mereka menjadi sebuah bangsa. Telah disarankan agar hubungan antara Israel dengan bangsa-bangsa lain itu dipandang sebagai hubungan interkultural. Meskipun panda-ngan itu masuk akal, namun penulis hendak mengajukan cara pandang lain. Cara pandang itu adalah hibriditas relasional. Dalam pandangan ini, Israel dilihat sebagai sebuah bangsa yang bersifat hibrid, namun bukan dalam arti yang statis. Hibriditas di sini dipandang sebagai sebuah keadaan yang menuntut tanggapan aktif. Dengan kata lain, kesamaan dan perbedaan antara Israel dengan bangsa-bangsa lainnya tidak boleh dianggap sebagai sebuah kondisi yang sudah jadi melainkan terus-menerus dalam proses pembentukan.

Kata-kata Kunci: Liyan, ambiguitas, budaya, interkultural, agama, kesamaan, perbedaan, hibriditas relasional.

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Abstract: This article will analyze the relationship between Israel and other nations using the concept of “the other.” In a multicultural society, the presence of the other is unavoidable and demands a serious response. This, however, creates ambiguity, as experienced by Israel. Recent archeo-logical findings have proven that the relationship between Israel and other nations mentioned in the Bible was unlike the description provided by the Bible. Israel was not a separate nation that came into an already occupied land of Canaan, but rather, it gradually emerged as a group from within the people of the land. Therefore, it can be expected that this nation shared many similarities with its cohabitants. On the other hand, it also developed a distinctive ideology which over time formed Israel as a separate nation. It has been suggested to consider the relationship between Israel and the others through the lens of interculturality. This article proposes another perspective, that is, a relational hybridity. From this perspective, Israel is seen as a hybrid nation. The hybridity is under-stood as a state of life, but, as one that always demands an active response. In other words, it is a process continously evolving.

Keywords: The other, ambiguity, intercultural, religion, similarity, difference, hybridity, relational.

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E-Mail: robertsetio64@gmail.com

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Menggumuli Teologi Pastoral yang Relevan bagi Indonesia

(Daniel Susanto*)

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Abstrak: Teologi pastoral di Indonesia diwarisi dari Barat. Para teolog pastoral di Indonesia perlu mengembangkan teologi pastoral yang relevan dengan konteks Indonesia, karena konteks masyarakat Indonesia tidak sama dengan konteks masyarakat Barat. Tulisan ini merupakan sebuah upaya untuk menggumuli teologi pastoral yang relevan bagi Indonesia. Upaya ini berangkat dari pemahaman tentang Gereja di Indonesia yang bersifat terbuka dan melayani. Dalam rangka pembagian teologi ke dalam cabang-cabangnya secara tradisional, teologi pastoral di Indonesia dapat dipandang sebagai salah satu bidang studi atau cabang teologi yang mempelajari teori dan praktik pelayanan pastoral. Di samping itu, teologi pastoral merupakan salah satu bentuk refleksi teologi yang bersifat kontekstual. Metode korelasi merupakan metode berteologi pastoral yang revelan bagi Indonesia, karena dalam metode ini proses berteologi pas-toral dimulai dari pengalaman pastoral sehingga lebih dekat dengan realitas, tetapi metode ini tidak melupakan peranan berita Kristiani. Agar refleksi teologi pastoral mempunyai jangkauan yang luas, pemahaman tentang pelayanan pastoral di Indonesia harus bersifat holistik yang mencakup perspektif individu, masyarakat, dan lingkungan hidup.

Kata-kata Kunci: Gereja, teologi pastoral, pengertian tentang teologi pastoral, metode deduktif, metode induktif, metode korelasi, pelayanan pastoral holistik.

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Abstract: Pastoral theology in Indonesia has been inherited from the West. Because the Indonesian context is not the same as that of Western society, theologians in Indonesia need to develop a pastoral theology that is relevant to the Indonesian context. This article is an effort to engage pastoral theology in a way that is relevant to Indonesia. This effort takes its point of departure from an understanding of the church in Indonesia, which is open and serving. In relation to the traditional understanding of theology and its branches, pastoral theology in Indonesia can be understood as a field of study concerning the theory and practice of pastoral ministry. In addition, pastoral theology is a form of contextual theological reflection. Correlation is a pastoral theological method relevant to Indonesia, because in this method the process of theology starts from pastoral experience. Thus, it is closer to the reality of Indonesian life; but this method does not ignore the Christian message. In order to gain a wider pastoral theological perspective, the understanding of pastoral ministry in Indonesia must be holistic, which includes individual, societal, and environmental perspectives.

Keywords: Church, pastoral theology, understanding of pastoral theology, deductive method, inductive method, method of correlation, holistic pastoral ministry.

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E-Mail: daniel.susanto@ymail.com

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Menimbang Ulang Apokalips Kitab Daniel

(Yonky Karman*)

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Abstrak: Pembacaan atas aspek apokaliptik Kitab Daniel sering dipusat-kan pada bagian kedua kitab itu (Dan. 7-12). Bagian pertamanya (Dan. 1-6) hanya dibaca sebagai cerita-cerita heroisme iman. Dengan begitu, sifat apokaliptik tidak kelihatan sebagai karakteristik kitab itu secara keseluruhan. Apokalips sendiri cenderung dikaitkan dengan eskatologi, dan bagian kedua kitab tersebut secara mencolok memakai kata “akhir.” Pengaitan aspek apokaliptik dengan fatalisme akhir zaman berkembang di kalangan sekte kiamat. Kendati aspek eskatologisnya, apokalips seharusnya juga dipahami dalam matriks hikmat. Jika dibaca dalam kesatuan dan keutuhannya, kitab itu memperlihatkan gagasan menge-nai hidup berhikmat dalam mengantisipasi kiamat, bukan dengan mena-rik diri dari dunia, melainkan setia kepada Allah dan kritis terhadap aro-gansi kekuasaan.

Kata-kata Kunci: Apokalips, apokaliptik, kiamat, radikal, Makabe, sektarian, nubuat, hikmat, eskatologi.

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Abstract: The reading of the apocalyptic aspect of the Book of Daniel often focuses on the book’s second part (Dan. 7-12). The first part (Dan. 1-6) is usually read as an account of stories of faithful heroism. In this manner, the apocalyptic dimension is not seen as characteristic of the book as a whole. Apocalypse itself tends to be associated with eschato-logy, and indeed the second part of the book strikingly makes use of the word “end.” The association of apocalypse with the fatalism of the end time has developed within the doomsday sect. Despite its eschato-logical dimension, the apocalyptic aspect should be read within the matrix of wisdom. When read in its unity and integrity, the book demonstrates the idea of living wisely in anticipation of the end, not by withdrawing oneself from the world, but by being faithful to God and by being critical of the arrogance of power.

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Keywords: Apocalyptic, doomsday, radical, Maccabees, sectarian, prophecy, wisdom, eschatology.

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E-mail: karmanyonky@gmail.com

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Tinjauan Buku (2 Buah)

September 30, 2013

Abstrak: Vol. 12, No. 2, Oktober 2013

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Bingkai Kurus Realisme Struktural Epistemik

(Karlina Supelli)

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Abstract: In the lengthy debate between antirealism and realism in the philosophy of science, structural realism (SR) has been suggested as “the best of both worlds.” The epistemic version of SR (ESR) holds that we have good reason to believe that our most successful scientific theories are structurally correct—that the entities and structures postulated by a theory actually exist, and yet it makes no epistemic claim about the nature of the underlying entities. All that we can know is the structure of the physical world. In this article I present an overview of ESR and a number of arguments that have been brought up against it. Drawing lessons from the history of contemporary physics, I will show that “structure” points to the fundamental properties of  its constituents and thus provides an epistemic access to the nature of those entities whose relations define structure in the first place. Nevertheless, the mathematical structure of a theory enables us only to construe knowledge of an unobservable entity as “object,” and not this or that particular object.

Keywords: Realism, anti-realism, epistemic structural realism, no miracle argument, pesimistic meta-induction, unobservable entity.

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Abstrak: Di tengah-tengah perdebatan panjang antara realisme dan anti-realisme dalam filsafat ilmu, realisme struktural (RS) diajukan sebagai gagasan yang terbaik dari keduanya. Versi epistemik RS (RSE) berpenda-pat bahwa kita memiliki alasan yang baik untuk percaya bahwa teori memiliki struktur yang tepat, yaitu bahwa wujud dan struktur yang dipos-tulatkan oleh teori betul-betul ada. Namun demikian, RSE tidak menga-jukan dakuan epistemik menyangkut hakikat wujud yang melandasi struktur. Semua pengetahuan mengenai dunia fisis adalah pengetahuan tentang struktur. Dalam tulisan ini penulis memberi tinjauan tentang RSE dan beberapa argumen yang menolak RSE. Belajar dari sejarah fisika zarah, penulis akan memperlihatkan bahwa struktur menunjuk ke sifat-sifat mendasar yang dimiliki oleh komponen-komponennya dan dengan demikian menyediakan jalur epistemik bagi wujud yang relasi-relasinya mendefinisikan struktur. Meski demikian, struktur matematis sebuah teori hanya memungkinkan kita membangun pengetahuan tentang wujud-wujud yang tidak teramati sebagai “objek” dan bukan objek-objek parti-kular.

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Kata-kata Kunci: Realisme, anti-realisme, realisme struktural epistemik, argumen tanpa keajaiban, meta-induksi pesimistik, wujud takteramati.

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E-Mail: karlina.supelli@gmail.com

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Bahasa dan Kebenaran

Menurut John Langshaw Austin

(A. Widyarsono)

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Abstract: John Langshaw Austin is an “Ordinary Language Philosopher” of Oxford, who is famous for emphasizing the importance of performative statements. In his article, “Truth” (1950), however, he used correspondence theory for understanding the problem of truth. Austin criticized Strawson, who uses the deflationary theory of truth that is compatible with the analysis of performative utterances. This article will explain why Austin chooses the correspondence theory of truth rather than deflationary one. It will also elaborate Austin’s specific contribution in changing the version of the correspondence theory, which uses the metaphor of “mirroring” or “mapping”’ the world, to a conventional corres-pondence theory. It is, in my opinion, a serious and notable attempt to articulate our use of arbitrary symbols in the representation of brute reality.

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Keywords: Truth, correspondence theory, coherence theory, deflationary theory, speech-act theory, the illocutionary aspect of language, descriptive utterance, performative utterance, descriptive convention, demonstrative convention.

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Abstrak: John Langshaw Austin menjadi terkenal sebagai filosof Ling-karan Oxford yang menekankan pentingnya tuturan performatif. Namun dalam artikelnya “Truth” (1950) ia menggunakan teori korespondensi dalam memahami masalah kebenaran. Austin mengkritik Strawson yang menggunakan teori deflasioner tentang kebenaran berdasarkan analisis mengenai pentingnya tuturan performatif. Dalam tulisan ini akan dijelas-kan mengapa Austin lebih memilih teori korespondensi dari pada teori deflasioner dalam memahami kebenaran. Juga akan ditunjukkan sum-bangan khas Austin yang membarui teori korespondensi umum yang menggunakan metafora “cermin” dan “peta” realitas dengan menekankan sifat konvensional ide korespondensi. Menurut penulis, hal ini merupa-kan suatu usaha yang serius dan berguna dalam mengartikulasikan cara kita menggunakan simbol-simbol bahasa yang ditentukan secara sewe-nang-wenang untuk merepresentasikan realitas dunia.

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Kata-kata Kunci: Kebenaran, teori korespondensi, teori koherensi, teori deflasioner, teori tindak-tutur, aspek ilokusioner bahasa, tuturan deskriptif, tuturan perfomatif, konvensi deskriptif, konvensi demonstratif.

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E-Mail : awidya@gmail.com

Hegemoni Kerja Imaterial Sebagai Peluang Resistensi

Tehadap Kapitalisme Dalam Perspektif Autonomia

(A. Galih Prasetyo)

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Abstract: Contemporary capitalism is characterized by some macro-structural transformations, along with the advancement of information and communication technologies. One of the most drastic transformations occurs in the nature of labor. As the main activity which drives the accumulation of capital, today’s labor world is marked by the hegemony of immaterial labor. This article presents thoughts and ideas of Autonomia, a contemporary “school of thought” originating from Italy which has a distinctive view on traits and characters of this “new” kind of labor. Autonomia thinkers argue that the hegemony of immaterial labor poses new challenges and opportunities within capitalist order. While immaterial laborers are prone to be exploited by capitalists, they also can liberate themselves from the capitalist oppression. It is because immaterial labor embodies special characteristics in its relation to capital. The emancipation from capitalist relations can happen if immaterial laborers, together with other capitalism’s victims, unite as a multitude and enforce two resistance strategies, namely, refusal of work and exodus.

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Keywords: Immaterial labor, Autonomia, capitalism, multitude, refusal of work, exodus.

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Abstrak: Kapitalisme kontemporer dicirikan oleh beberapa transformasi makro-struktural, seiring dengan kemajuan teknologi informasi dan komunikasi. Salah satu dari transformasi paling drastis terjadi di dalam aktivitas kerja. Sebagai aktivitas utama yang mendorong akumulasi modal, dunia kerja hari ini ditandai oleh hegemoni kerja imaterial. Artikel ini menyajikan pikiran dan gagasan dari Autonomia, sebuah “aliran pemi-kiran” kontemporer dari Italia yang merenungkan sifat dan karakter dari jenis kerja “baru” tersebut. Para pemikir Autonomia berargumen bahwa hegemoni kerja imaterial memberikan tantangan dan peluang baru dalam tatanan kapitalisme. Sementara pekerja imaterial rentan untuk dieksploi-tasi oleh pihak kapitalis, mereka juga dapat membebaskan dirinya dari penindasan kapitalis. Hal ini dimungkinkan karena kerja imaterial me-muat karakteristik khusus dalam kaitannya dengan modal. Emansipasi dari relasi kapitalis dapat terjadi apabila pekerja imaterial, bersama de-ngan korban kapitalisme lainnya, bersatu sebagai jaringan jamak dan melakukan dua strategi perlawanan: penolakan kerja dan eksodus.

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Kata-kata Kunci: Kerja imaterial, Autonomia, kapitalisme, jaringan jamak, penolakan kerja, eksodus.

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E-Mail: antgalihprasetyo@gmail.com .

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Teologi Ingatan

Sebagai Dasar Rekonsiliasi Dalam Konflik

(Binsar Jonathan Pakpahan)

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Abstract: Innovations in technology of “memory” has brought the world to find new ways to resolve its traumatic experiences. A new trend shows that remembering, and not forgetting, is an important step towards conflict resolution and true reconciliation. Christian theology offers a chance for healing painful memories in the Eucharist’s anamnesis. Three theologians from different backgrounds have helped construct how remembrance can be used in a reconciliation process. Johann Baptist Metz asks us to remember those who suffer. Alexander Schmemann tells us that the place of memory is in the Eucharist. Miroslav Volf asks for a process of remembering truthfully. Healing happens when we remember truthfully, and remembrance becomes a communal memory, which in turn, will release individuals from his/her bitter memory.

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Keywords: To remember, remembrance, reconciliation, conflict, memory, to forget, to forgive, Eucharist, communal, Eucharistic Celebration.

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Abstrak: Dengan semakin majunya teknologi “memori,” sekarang dunia menghadapi cara baru untuk menyelesaikan ingatan-ingatan traumatis-nya. Kecenderungan (trend) baru menunjukkan bahwa mengingat, dan bukan melupakan, adalah langkah penting untuk menyelesaikan konflik menuju rekonsiliasi sejati. Teologi Kristen menawarkan kesempatan untuk mengalami kesembuhan dari ingatan yang menyakitkan dalam anamnesis dalam perayaan Ekaristi. Tiga orang teolog dari latar belakang berbeda membantu merumuskan bagaimana mengingat dapat terjadi dalam proses rekonsiliasi. Johann Baptist Metz meminta kita untuk meng-ingat mereka yang menderita. Alexander Schmemann mengatakan bahwa letak ingatan ada dalam Ekaristi. Miroslav Volf meminta ingatan yang jujur dalam proses mengingat. Penyembuhan dapat terjadi ketika meng-ingat dilakukan dengan jujur dan ingatan tersebut dibawa menjadi milik komunal, yang akhirnya membebaskan individu dari ingatan pahitnya.

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Kata-kata Kunci: Mengingat, ingatan, rekonsiliasi, konflik, memori, lupa, memaafkan, Ekaristi, komunal, Perjamuan Kudus.

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E-Mail: b.pakpahan@sttjakarta.ac.id

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Hubungan Ekaristi Dengan Hidup Sehari-Hari

Dalam Teologi Sakramental Karl Rahner

(E. Pranawa Dhatu Martasudjita)

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Abstract:Theologians, as well as Christians in general continue discussing more deeply correlation between Eucharistic celebration and one’s daily life. Yet, many are still employing a dichotomous approach between altar and marketplace. This article is intended to contribute to the discussion, especially by presenting important theological insights of Karl Rahner (1904-1984) who would not allow such a dichotomy. Rahner presents a creative theology of grace primarily as God’s Self-gift, continuously offered to every single human being throughout our history. We will begin with the presentation of Rahner’s sacramental theology, followed by the theology of the Eucharist. Rahner’s theological thought, it is argued, remains pastoral in character, that relates meaning of the Eucharist to day-to-day Christian living and practices. For Rahner, the Eucharist is a sacrament of the everyday. In this sense, the Christian’s daily life should be the extension of the daily life of Christ celebrated and received in the Eucharist.

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Keywords: Eucharist, daily life, sacramental theology, altar and marketplace, sacramental of the everyday.

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Abstrak: Diskusi mengenai hubungan Ekaristi dengan hidup sehari-hari masih terus berlangsung hingga hari ini, baik di kalangan para teolog maupun umat beriman pada umumnya. Kiasan yang sering di-gunakan di Indonesia untuk melukiskan hubungan tersebut adalah altar dan pasar. Yang menjadi bahan diskusi ialah masih adanya pan-dangan dikotomis yang memisahkan keduanya. Tulisan ini ingin mem-beri sumbangan kepada diskusi tentang tema tersebut dari pemikiran teologis Karl Rahner (1904–1984). Rahner menunjukkan bahwa pema-haman tentang rahmat sebagai pemberian diri Allah yang senantiasa di-berikan dan dianugerahkan kepada umat manusia dan sejarahnya tidak memperkenankan pemisahan dikotomis semacam itu. Penulis mendekati permasalahan tersebut dengan pertama-tama menggali pemikiran sakra-mental Rahner, kemudian memperdalamnya dalam teologi Ekaristi. Dari alur pemikiran ini dibahas teologi Rahner yang senantiasa berciri pastoral, yaitu menghubungkan makna Ekaristi dengan kehidupan sehari-hari. Bagi Rahner, Ekaristi adalah sakramen sehari-hari. Dalam penger-tian ini, kehidupan sehari-hari orang Kristiani mestinya merupakan perpanjangan dari hidup sehari-hari Kristus sendiri yang dirayakan dan diterima dalam Ekaristi.

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Kata-kata Kunci: Ekaristi, hidup sehari-hari, teologi sakramental, altar dan pasar, sakramen sehari-hari.

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E-Mail: martasudjita@yahoo.com

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Tinjauan Buku (2 Buah)

March 31, 2013

Abstrak: Vol. 12, No. 1, April 2013

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Disposisi dan Keniscayaan Sebagai Modalitas Hukum Alam

(Martin Suryajaya)

(Martin

Abstract: A debate is growing today about the ontological status of disposition in relation to the modality of nature law. This debate arose after the failure on Humean actualism to explain the basis of causality. Categoricalism tries to overcome the weakness of actualism by restoring the concept of disposition that is reduced to a set of categorical properties. Through such a move, categoricalism hopes to explain the basis of the disposition and yet fails to guarantee the necessity of natural law. Another alternative is to formulate a variant of dispositionalism in which dispositions are regarded as fundamental properties that are irreducible to categorical properties. Dispositionalists attempt to set up a concept of disposition which acknowledges the existence of unactualized disposition and guarantees the necessity of natural law. This essay, however, will demonstrate that dispositionalists’ solution is not free from the similar dilemma which haunts categoricalism.

Keywords: Actuality, categorical property, dispositional property, super-venience, causality, finkish disposition, antidote, necessity.

Abstrak: Dewasa ini berkembang perdebatan tentang status ontologism disposisi dalam kaitannya dengan modalitas hukum alam. Perdebatan ini mengemuka selepas kegagalan aktualisme Humean dalam menjelaskan landasan kausalitas. Kategorialisme mencoba mengatasi kelemahan aktualisme dengan mengembalikan konsep disposisi yang direduksi pada sekumpulan sifat kategoris. Melalui langkah ini, kategorialisme berharap dapat menerangkan landasan dari disposisi, tetapi sesungguhnya gagal mengajukan suatu konsepsi tentang hukum alam yang niscaya. Alternatifnya adalah merumuskan suatu varian dari disposisionalisme di mana disposisi adalah sifat fundamental benda yang tidak tereduksikan pada sifat kategoris. Kaum disposisionalis berupaya membangun konsepsi tentang disposisi yang, di satu sisi, mengakui adanya disposisi yang tidak teraktualisasi dan, di sisi lain, menjamin keniscayaan hukum alam. Akan tetapi, melalui artikel ini akan ditunjukkan juga bahwa solusi disposisionalis tersebut tidak lepas dari dilemma serupa yang menghantui kategorialisme.

Kata-kata Kunci: Aktualitas, sifat kategoris, sifat disposisional, kebertopangan, kausalitas, disposisi-pelenyapan, penawaran, keniscayaan.

E-mail: martinsuryajaya@gmail.com.

Mengulik Pemikiran Alfred N. Whitehead Tentang Kebudayaan

(J. Sudarminta)

Abstract: This article attempts to formulate Alfred N. Whitehead’s thoughts on culture. Even though he never specifically wrote on culture, his thoughts on it can be gleaned and constructed fro his major books. The article will be divided into three parts. First, by borrowing some ideas from David L. Hall’s book The Civilization of Experience: A Whitheheadian Theory of Culture, I shall try to formulate what Whitehead means by culture. Second, I shall describe what Hall terms “cultural aims” and “cultural interests” in the perspective of Whitehead’s thought. Third, I shall address some important points in Whitehead’s critique of modern culture and the alternative he proposed. Finally, I shall point out some major conclusions that can be derived from our study of Whithehead’s thoughts on culture.

Keywords: Culture, cultural aims, cultural interests, modern culture, civilized society, art, adventure, beauty, truth, peace.

Abstrak: Tulisan ini berupaya merumuskan pemikiran Whitehead tentang kebudayaan. Kendati ia tidak pernah secara khusus menulis tentang kebudayaan, namun pemikirannya dapat diulik dan coba dirumuskan dari berbagai karya pokoknya. Tulisan akan dibagi menjadi tiga bagian. Pertama, dengan memanfaatkan kajian yang pernah dibuat oleh David L. Hall dalam bukunya The Civilization of Experience: A Whiteheadian Theory of Culture, penulis akan merumuskan pengertian kebudayaan menurut Whitehead. Kedua, penulis akan memaparkan apa yang oleh Hall disebut “cita-cita budaya” dan “kepentingan budaya” dalam perspektif pemikiran Whitehead. Ketiga, penulis akan membahas beberapa butir penting dari kritik Whitehead terhadap budaya modern berikut alternative yang ia tawarkan. Tulisan ini akan ditutup dengan beberapa kesimpulan yang dapat ditarik dari kajian mengenai pemikiran Whitehead tentang kebudayaan.

Kata-kata Kunci: Kebudayaan, cita-cita budaya, kepentingan budaya, budaya modern, masyarakat berkeadaban, seni, petualangan, keindahan, kebenaran, kedamaian.

E-mail: jsudarsj@gmail.com.

Fritjof Capra Tentang Melek Ekologi

Menuju Masyarakat Berkelanjutan

(A. Sonny Keraf)

Abstract: The global environmental crisis and resulting disasters today have threatened life in general, especially human life. According to Fritjof Capra, one feasible solution to this global environmental crisis is to build sustainable human communities based on what he calls ecological literacy. Ecological literacy itself stands for our ability to understand the principles of organization common to all living systems and is used as a guideline for crating sustainable human communities. Capra underlines the need to redesign our communities, including our educational communities, business communities, political communities and all aspects of our daily life, so that the principles of ecology become principles of all our human communities. For Capra, the implementation of such a sustainable society is possible to achieve through the so-called eco-design, which is both scientifically and technically feasible. Nonetheless, the success of the major project to develop a sustainable eco-literate society does not simply depend on the individual awareness of eco-literacy. It also depends on the political will of the government to issue public policies – including legislation – to force all stakeholders to act in accordance with, and based on, ecoliteracy.

Keywords: Ecological literacy, ecological principles, sustainable human community, eco-design, autopoesis dissipative systems, natural capital.

Abstrak: Krisis dan bencana lingkungan hidup global telah mengancam kehidupan pada umumnya, termasuk kehidupan manusia. Menurut Fritjof Capra, salah satu solusi untuk mengatasi krisis dan bencana lingkungan hidup global itu adalah dengan membangun masyarakat manusia yang berkelanjutan berdasarkan apa yang disebutnya sebagai melek ekologi, yaitu kemampuan kita untuk memahami prinsip-prinsip pengorganisasi yang berlaku pada semua sistem kehidupan dan menggunakannya sebagai pedoman dalam menciptakan masyarakat yang berkelanjutan. Capra sangat menekankan perlunya merancang ulang komunitas-komunitas kita termasuk komunitas pendidikan, komunitas bisnis, komunitas politik, dan seluruh kehidupan kita sehari-hari, agar prinsip-prinsip ekologis tersebut diwujudkan sebagai prinsip dari komunitas-komunitas tersebut. Bagi Capra, implementasi dari masyarakat berkelanjutan seperti itu dapat dicapai melalui apa yang disebutnya sebagai rancang bangun ekologis (eco-design) yang secara ilmiah dan teknis sangat layak diterapkan. Hanya saja, keberhasilan proyek besar membangun masyarakat berkelanjutan berdasarkan melek ekologi ini tidak hanya bergantung pada kesadaran moral individu akan melek ekologis di atas. Keberhasilan proyek bear itu juga sangat bergantung pada kemauan politik pemerintah untuk mengeluarkan kebijakan public – termasuk undang-undang – guna memaksa semua pemangku kepentingan untuk bertindak sesuai dengan dan berdasarkan kesadaran ekologis tadi.

Kata-Kata Kunci: Melek ekologi, prinsip-prinsip ekologi, masyarakat berkelanjutan, rancang bangun ekologis, sistem autopoesis disipatif, modal alam.

E-mail: askeraf@gmail.com.

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Pandangan Johann Baptist Metz

Tentang Politik Perdamaian Berbasis Compassio

(Paul Budi Kleden)

Abstract: The plurality of cultures and religions is one of the most difficult challenges our world has to face at present. Tensions in various forms have become daily news, which puts into question our ability and willingness to share this planet earth as our common place to live together. There is not only a need to develop the best strategy to live together, but also to find fundamental arguments for conviviality. This article presents the ideas of Johann Baptist Metz, a German theologian, on a politic based on compassion. Memoria passionis, remembering the suffering, especially that of others, is the basis for constructing a new politics of peace.

Keywords: Politics, compassion, plurality, victim, suffering, memory.

Abstrak: Salah satu dari tantangan terbesar yang sedang dihadapi masyarakat dunia dewasa ini adalah ketidaksanggupan berbagai kelompok untuk menanggapi pluralitas kebudayaan dan agama. Kemajemukan bukanlah realitas baru. Yang baru adalah intensitas pengalaman kemajemukan itu. Berbagai ketegangan hingga konflik berdarah menjadi berita harian yang mempertanyakan kemampuan dan kesediaan kita untuk berbagi hidup di atas bumi ini dengan orang-orang yang berbeda budaya dan agama. Menghadapi masalah ini, kita tidak hanya perlu mengembangkan strategi yang paling baik untuk dapat hidup bersama secara damai dan adil, tetapi juga membutuhkan pengembangan argumen-argumen yang memberikan pendasaran bagi strategi tersebut. Artikel ini hendak memperkenalkan pandangan Johann Baptist Metz, seorang teolog berkebangsaan Jerman, tentang politik yang berbasiskan compassion. Memoria passionis, mengenang penderitaan, khususnya penderitaan orang lain, merupakan dasar untuk membangun sebuah politik perdamaian bagi dunia.

Kata-kata Kunci: Politik, compassion, pluralitas, korban, penderitaan, kenangan.

E-mail: paulusbudi@hotmail.com.

In Search of A Christian Public Theology

in the Indonesian Context Today

(Joas Adiprasetya)

Abstract: This article deals with the contemporary task of Christian public theology in constructing a contextual model that is able to maintain the dialectic of commonality and particularity. Such a model must pay attention to the search for common ground among many cultural-religious identities, while at the same time it must respect those identities in their own particularities. The sensitivity to and solidarity with the victims of the New Order’s regime must also be fundamental elements of such a model. To do so, this article discusses two competing theories in social philosophy (liberalism and communitarianism), and their parallel theories in theology (revisionism and post-liberalism). The necessity to construct a more balanced third way between those theories is needed, if Indonesian Christians want to be open to their social and political call and faithful to their Christian distinctiveness.

Keywords: Public theology, liberalism, communitarianism, revisionism, post-liberalism, commonality, particularity.

Abstrak: Artikel ini membahas tugas kontemporer teologi public Kristen dalam mengkonstruksi sebuah model kontekstual yang mampu mempertahankan dialektika kesamaan dan kekhususan. Model semacam ini haruslah memperhatikan usaha menemukan dasar bersama di antara banyak identitas kultural-religius, sekaligus pada saat beramaan menghargai identitas-identitas tersebut di dalam keunikan mereka masing-masing. Kepekaan dan solidaritas pada para korban di bawha rejim Orde Baru di masa silam ahrus menjadi unsur-unsur mendasar bagi model semacam itu. Artikel ini mendiskusikan dua teori yang saling bersaing dalam filsafat sosial (liberalisme dan komunitarisme), dan teori-teori sejajar di dalam teologi (revisionisme dan pascaliberalisme). Tuntutan untuk mengkonstruksi sebuah jalan ketiga yang lebih seimbang antara teori-teori tersebut sungguh dibutuhkan, jika orang-orang Kristen Indonesia ingin berbuka pada panggilan sosial dan politis mereka sembari tetap setia pada keunikan Kristiani mereka.

Kata-kata Kunci: Teologi public, liberalisme, komunitarianisme, revisionisme, pascaliberalisme, komunalitas, partikularitas.

E-mail: j.adiprasetya@sttjakarta.ac.id.

Tinjauan Buku (5 Buah)

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September 30, 2012

Abstrak: Vol. 11, No. 2, Oktober 2012

Creativity and God

in Whitehiead’s Proces Philosophy

(Thomas Hidya Tjaya)

Abstract: The category of creativity unquestionably occupies a central position in Alfred North Whitehead’s philosophy of organism. Its employment is hardly surprising given his project to establish a speculative philosophy that is compatible with modern science. This article examines the use of such a category in this project and argues that the separation between creativity and God causes several problems, including the absence of an ontological principle that may ground the interaction of the various elements in this metaphysics scheme. A more fundamental question is also raised concerning the nature of this project, which walks a fine line between philosophy and science.

Keywords: Whitehead, creativity, the Category of the Ultimate, metaphysics, Aristotle, organism, God.

Abstrak: Kategori kreativitas jelas memperoleh tempat sentral dalam filsafat organisme Alfred North Whitehead. Kehadiran kategori ini tidaklah mengherankan mengingat usahanya untuk membangun sebuah filsafat spekulatif yang selaras dengan sains modern. Artikel ini hendak mengevaluasi penggunaan kategori ini dan menyampaikan argument bahwa pemisahan antara kreativitas dan Tuhan memuat sejumlah masalah, termasuk ketiadaan sebuah prinsip ontologism yang dapat menyatukan interaksi berbagai unsur dalam skema metafisika ini. Sebuah pertanyaan lebih mendasar juga diajukan terkait dengan hakikat proyek ini sendiri yang memperlihatkan tipisnya batas antara filsafat dan sains.

Kata-kata Kunci: Whitehead, kreativitas, Kategori Pokok, metafisika, Aristoteles, organisme, Tuhan.

E-mail: thdtjaya@gmail.com.

Martabat Manusia

Sebagai Basis Etis Masyarakat Multikultural

(Otto Gusti Madung)

Abstract: Since the issue of the war against global terrorism emerged, the discourse surrounding the concept of human dignity returns as a normative basis for the protection of basic human rights. The term human dignity has existed since the days of ancient Greek philosophy and was further developed in dialogue with medieval Christian theology and the secular thought of modern times. This article places special emphasis on the understanding of human dignity as defined by a secular thinker and exponent of the Enlightenment, Immanuel Kant. The concept of human dignity as developed by Immanuel Kant is rational and transcends the boundaries of religious, cultures and ideologies; therefore it is suitable as a normative basis for a multicultural society. But the article also does not turn a blind eye to some critical observations offered by adherents of particular ethics concerning the Kantian universal ethics. These critical observations emphasize the ethical principle of substantial solidarity in order to overcome the dangers of anonymity in each model of formal ethics.

Keywords: Human dignity, multiculturalism, imperative, ethics, human rights.

Abstrak: Sejak isu perang melawan retorisme global muncul, wacana seputar konsep martabat manusia kembali menjadi actual sebagai basis normative dalam melindungi hak-hak asasi manusia. Istilah martabat manusia sudah lahir sejak zaman Yunani kuno dan dalam perjalanan sejarah berdialog dengan pandangan teologi Kristen Abad Pertengahan serta pemikiran secular abad modern. Tulisan ini mencoba memberikan penekanan khusus pada pemahaman tentang martabat manusia seperti dirumuskan oleh pemikir secular abad pencerahan yakni Immanuel Kant. Konsep martabat manusia yang dikembangkan oleh Immanuel Kant bersifat rasional dan melampaui sekat-sekat agama, ideology dan budaya; sehingga dipandang layak untuk dijadikan basis normative sebuah masyarakat multicultural. Akan tetapi, penulis juga tidak menutup mata terhadap beberapa catatan kritis yang diberikan oleh beberapa pengikut etika khusus berkaitan dengan etika universal Kant. Catatan-catatan kritis tersebut menekankan aspek solidaritas substansial dalam etika untuk mengatasi bahaya-bahaya anonimitas dalam setiap model etika formal.

Kata-kata Kunci: Martabat manusia, multikulturalitas, imperative, etika, hak-hak asasi manusia.

E-mail: ottomadung@hotmail.com.

The Dynamics of Human Desire

in Buddhism and Christianity

(Albertus Bagus Laksana)

Abstract: In their struggle against the capitalist colonization of desire, Christianity and Buddhism offer similar strategies of fundamental formation or transformation of human desire. This article examines three specific features in which Christianity and Buddhism share a broad and deep resemblance in their analysis of on the dynamics of human desire and its transformation. First, both traditions identify distorted human desire as a source of bondage (of suffering), which affects the mind (intellectual), the heart (affective) and the body. Second, in terms of the strategy of liberation from this bondage, both agree that human desiring constitutes the most effective internal force available in the human make-up itself. Thus, the liberation process is not aimed at wiping out human desire but rather at channeling the very power of human desiring through a process of education whose dynamics are understood as an ascent or a journey that leads to higher (or deeper) Reality. Third, with regard to the direction of liberation, both traditions assert that this process should be directed not only toward the self but also toward others. Here the benefit for others, the virtue of caritas in Christianity and bodhicitta in Buddhism, constitutes a fundamental part of the direction of this process of formation.

Keywords: Christianity, Boddhism, desire, capitalism, bondage, transformation, caritas, bodicitta.

Abstrak: Dalam perlawanan mereka terhadap kolonisasi hasrat oleh kapitalisme, tradisi Budhis dan Kristiani menawarkan cara-cara yang mirip untuk mendidik atau mentransformasikan hasrat manusia. Artikel ini membahas tiga unsur penting ang sama dari analisis Budhisme dan Kristianitas mengenai dinamika hasrat manusia dan transformasinya. Pertama, kedua tradisi ini mengidentifikasikan hasrat manusia yang rusak atau salah arah sebagai sebab dasariah dari penderitaan manusia. Kerusakan hasrat ini juga mempengaruhi dimensi intelektual, afektif dan juga tubuh manusia. Kedua, perihal cara pembebasan dari penderitaan ini, kedua tradisi ini juga sepakat bahwa hasrat manusia merupakan daya internal paling efektif dalam diri manusia sendiri. Karena itu, proses pembebasan ini tidak dimaksudkan untuk membuang hasrat dari kemanusiaan, melainkan untuk menyalurkan daya hasrat ini melalui proses transformasi yang berdinamika “mendaki,” sebuah perjalanan menuju Realitas yang lebih tinggi atau dalam. Ketiga, mengenai arah pembebasan ini, kedua tradisi menekankan bahwa proses ini ditujukan tidak hanya untuk diri sendiri melainkan juga sesama. Dalam hal ini, kepentingan sesama seperti diungkapkan oleh keutamaan caritas dalam Kristianitas dan bodhicitta dalam Budhisme merupakan bagian dasariah dari arah transformasi hasrat manusia itu sendiri.

Kata-kata Kunci: Kristianitas, Budhisme, hasrat, kapitalisme, penderitaan, transformasi, caritas, bodhicitta.

E-mail: bagus.laksana@gmail.com.

Menyoal Fakta Pusara Korban,

Membangun Budaya Damai di Halmahera

(Sefnat Hontong)

Abstract: Among the interesting phenomena in Halmahera’s post-conflict era are the permanently built tombs of victims in the courtyards of houses of worship (churches and mosques). An important question which arise from this phenomenon is: why were the tombs of victims built in the courtyards of the house of worship? What is the meaning of this reality for promoting reconciliation and peace in Halmahera? According to the writer, an analysis on the way the Halmaherans comprehend this practice is important. By understanding the way the Halmahera people view and live out the meaning of the tombs of the victims, we can understand and anticipate any further impact of this article. Through this article, the writer offers a sociological and theological study so that a road to promote peace building in Halmahera can be paved.

Keywords: Tomb of victims, martyr, syuhada, conflict, violence, reconciliation, peace, Halmahera.

Abstrak: Salah satu fenomena menarik dalam masyarakat Halmahera di era pasca konflik adalah adanya pusara korban yang dibangun secara permanent di halaman rumah ibadat (gereja dan masjid). Pertanyaan penting yang perlu dikemukakan melihat fenomena ini adalah: mengapa pusara korban dibangun di halaman rumah ibadat? Apa arti realitas itu bagi upaya rekonsiliasi dan pembangunan budaya damai di Halmahera? Menurut penulis, kajian dan analisis terhadap penghayatan dan pemahaman masyarakat Halmahera terhadap realita pusara korban menjadi hal yang penting untuk dilakukan. Dengan memahami penghayatan dan pemahaman masyarakat halmahera terhadap realita pusara korban, maka dampak yang ditimbulkan olehnya dapat dipahami, dimengerti, dan diantisipasi. Melalui artikel ini penulis hendak menampilkan sebuah kajian sosiologis-teologis dalam rangka menemukan sebuah “jalan raya” bagi upaya membangun perdamaian yang sejati di era pasca konflik di Halmahera.

Kata-kata Kunci: Pusara korban, martir, syuhada, konflik, kekerasan, rekonsiliasi, perdamaian, Halmahera.

E-mail: sefnathontong@yahoo.co.id.

Kerajaan Allah

Sebagai Inti Kehidupan dan Perutusan Yesus

(Martin Chen)

Abstract: The kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movement of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal.

Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal.

Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan Yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-Cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis.

Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.

E-mail: martinochen@hotmail.com.

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Tinjauan Buku (3 Buah)

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Tinjauan Buku (3 buku)

March 31, 2012

Abstrak: Vol. 11, No. 1, April 2012

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The Question of Identity

in Amartya Sen’s Capability Approach

(B. Hari Juliawan)

Abstract: Amartya Sen introduces the concept of capabilities, i.e. what people are able to do and to be, as a non-economic measure in the development evaluation. This essay seeks to explore how this concept deals with the issues of values and politics, which in many cases determines people’s identity. The main argument is that the concept of capabilities is built around a certain individualistic view of human beings, whereas identity suggests a more complex picture. As such, Sen’s capability approach cannot properly address the issue of identity and risks losing important insights which may contribute to people’s well-being.

Keywords: Amartya Sen, capability approach, identity, development, justice.

Abstrak: Amartya Sen memperkenalkan konsep kapabilitas, yakni apa yang dapat dilakukan oleh seseorang dan bagaimana ia dapat menjadi dirinya sebagai tolok ukur non-ekonomik dalam evaluasi pembangunan. Artikel ini berupaya mengkaji bagaimana konsep ini dapat diselaraskan dengan nilai-nilai identitas dan politik, yang dalam banyak hal menentukan apa yang dianggap oleh banyak orang sebagai nilai. Argument yang dikemukakan dalam artikel ini adalah bahwa konsep mengenai kapabilitas dibangun atas sebuah pandangan individualistic mengenai manusia, sementara identitas menyiratkan sebuah gambaran yang lebih kompleks. Dipahami secara demikian, pendekatan kapabilitas Sen tidak dapat menanggapi permasalahan identitas secara memadai dan beresiko kehilangan insight penting yang justru dapat memberi sumbangan bagi kesejahteraan manusia.

Kata-kata Kunci: Amartya Sen, pendekatan kapabilitas, identitas, perkembangan, keadilan.

E-mail: benny.juliawan@usd.ac.id.

Ernst Mach dan Ekonomi Pikiran

(Karlina Supelli)

Abstract: Ernst Mach stands as a representative figure of the positivist philosophy of science at the turn of the twentieth century, yet he is by far the most misunderstood scientist-philosopher. The misunderstanding is largely caused by his epistemological rejection of the use of hypothetical entities that are ordinarily posited by scientists. He also argued against the mechanistic worldview which dominated scientific investigation in the nineteenth century. This essay will demonstrate that Mach’s positivism differs from the earlier positivism of August Comte. His anti-metaphysical stance is deeply-rooted in his physical phenomenology, guided by the economy of thought in pursuit of the unity of science. In Mach’s view, scientific theories are merely biological tools for organizing experience by means of the fewest possible concepts, and all metaphysical elements are to be eliminated from science as methodologically and epistemologically superfluous. But Mach’s thesis of the unification of science does not share the common concern of the logical positivists to reduce does not share the common concern of the logical positivists to reduce various scientific statements to physical language. While Mach’s philosophy of science clearly exhibits a miscalculation of the strength of scientific conceptual tools, his physical phenomenology serves as a bridge between theory and experiment which has proved to be fruitful.

Keywords: The economy of thought, evolution, element, physical phenomenology, the unity of science, instrumentalism, empirical realism.

Abstrak: Ernst Mach tampil sebagai tokoh representative dari Filsafat Ilmu Pengetahuan positivis pada peralihan menuju abad ke-20, sekaligus sebagai ilmuwan-filsuf yang paling disalahpahami. Kesalahpahaman tersebut sebagian besar disebabkan oleh penolakan epistemologisnya terhadap penggunaan wujud-wujud hipotesis yang kerap diajukan oleh para ilmuwan. Ia juga melawan cara pandang mekanistis yang mendominasi penyelidikan ilmiah pada abad ke-19. Artikel ini memperlihatkan bahwa positivisme Mach berbeda dengan positivisme August Comte yang mendahuluinya. Pandangan anti-metafisis Mach berakar sangat dalam pada fisika fenomenologi yang dipandu oleh ekonomi pikiran untuk mencapai sains terpadu. Dalam pandangan Mach, teori-teori ilmiah semata-mata sarana biologis untuk menata pengalaman dengan memanfaatkan sesedikit mungkin konsep, dan semua elemen metafisika perlu disingkirkan dari sains karena secara metodologis dan epistemologis tidak bermanfaat. Namun, tesis Mach tentang sains terpadu tidak sejalan dengan gagasan para positivis logis yang mereduksi berbagai macam pernyataan ilmiah ke dalam bahasa fisika. Sementara Filsafat Ilmu Pengetahuan Mach jelas-jelas keliru dalam memperhitungkan kekuatan piranti-piranti konseptual sains, fisika fenomenologi yang menjembatani teori dan eksperimen telah terbukti sangat bermanfaat.

Kata-kata Kunci: Ekonomi pikiran, evolusi, elemen, fisika fenomenologi, sains terpadu, instrumentalisme, realisme empiris.

E-mail: karlina.supelli@gmail.com.

Hukum Sebagai Interpretasi

(Petrus CKL Bello)

Abstract: The issue of interpretation is one of the major themes in the study of law and legal practices. Nonetheless, while legal interpretation plays a crucial role in the study of law, scholars have yet to reach an agreement about its nature and status in the discipline. One of the most prolific legal philosophers who is deeply engaged in the discourse of this issue is Ronald Dworkin. This article will examine his views on law as an interpretation. The constructive interpretation model that Dworkin develops has posed a serious challenge for analytical jurisprudence in general, and especially, for legal positivism. The challenge is substantive and methodological; substantive, in the sense that it seeks to radically criticize a sharp separation between law and morality as prevalent in legal positivism, and methodological in the sense that it seeks to put together the analysis of legal concepts with the interpretation of law as it is regarded from the perspective of particular legal cases. Through the concept of law as interpretation, Dworkin wishes to formulate his own understanding of law as a coherent system of legal principles.

Keywords: Ronald Dworkin, constructive interpretation model, external and internal skepticism, theory of law, rights thesis, difficult cases.

Abstrak: Persoalan interpretasi merupakan salah satu tema besar dalam studi hukum dan praktik hukum. Kendati demikian, sementara interpretasi hukum memainkan peran krusial dalam studi hukum, para pakar masih belum sepakat mengenai hakikat dan kedudukannya dalam disiplin ilmu tersebut. Salah seorang ahli filsafat hukum yang sangat produktif dan sangat serius menggeluti persoalan ini adalah Ronald Dworkin. Artikel ini akan mengkaji pandangan Dworkin tentang hukum sebagai sebuah interpretasi. Model interpretasi konstruktif yang dikembangkan oleh Dworkin merupakan tantangan yang sangat serius bagi yurisprudensi analitis pada umumnya, dan khususnya bagi positivisme hukum. Tantangan ini bersifat substantive dan metodologis. Bersifat substantive dalam arti bahwa Dworkin mengkritik secara radikal pemisahan yang begitu tajam antara hukum dan moralitas seperti lazim terjadi dalam positivisme hukum. Tantangan ini juga bersifat metodologis dalam arti bahwa tantangan tersebut berkehendak menyatukan analisis atas konsep hukum dengan interpretasi terhadapnya, dipandang dari perspektif kasus-kasus hukum particular. Melalui konsep hukum sebagai interpretasi, Dworkin ingin memformulasikan pemahamannya tentang hukum sebagai sebuah system prinsip-prinsip hukum yang koheren.

Kata-kata Kunci: Ronald Dworkin, model interpretasi konstruktif, skeptisisme eksternal dan internal, teori hukum, tesis hak, kasus-kasus sulit.

E-mail: bellopartner@cbn.net.id.

Solidaritas Sebagai Norma Dasar

Dalam Etika Paulus

(Martin Harun)

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi / brothers, which asks for familiar treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities.

Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity.

Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat.

Kata-kata Kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

E-mail: marharun@gmail.com.

Tinjauan Pastoral Liturgis

Atas Hidup Dari Misteri Ekaristi

(E. Pranawa Dhatu Martasudjita)

Abstract: The Magisterium of the Church has repeatedly affirmed the centrality of Eucharistic celebration in the life of the Church. The Second Vatican Council speaks of the Eucharist as “the source and summit of the Christian life” (Lumen Gentium 11). However, to live authentically what we believe is another thing. How do we live deeply the mystery of the Eucharist? This article will make use of a pastoral-liturgical approach to discover and explain the major reasons behind the difficulty in living this mystery more deeply. Two of the latest important documents on the Eucharist will be examined. They are Ecclesia de Eucharistia and Sacramentum Caritatis. The three determining factors in Eucharistic celebration are the Eucharistic text (Sacramentary), the liturgical servers, and one’s internal disposition enriched by a sense of awe which is developed in the context of prayer and devotion. In the relation to the sense of awe, the liturgical servers, including the presider, and all the faithful, need to understand the ars celebrandi.

Keywords: Eucharistic mystery, living the eucharist, sense of awe, ars celebrandi, Eucharistic devotion, devotion and prayer.

Abstrak: Sentralitas perayaan Ekaristi dalam hidup umat beriman Katolik ditegaskan berulangkali dalam Magisterium Gereja. Misalnya saja Konsili Vatikan II menyatakan bahwa Ekaristi merupakan sumber dan puncak hidup seluruh umat kristiani (LG 11). Akan tetapi dalam praksis, tidaklah mudah menghayati keyakinan Gereja ini. Masalah pokok umat ialah bagaimana menghidupi keagungan misteri Ekaristi ini. Melalui pendekatan pastoral liturgis, karya tulis ini mencari factor penyebab kesulitan umat Katolik dewasa ini dalam menghayati misteri Ekaristi itu. Selanjutnya, ditujukkan keagungan misteri Ekaristi sebagaimana dinyatakan dalam ajaran Magisterium Gereja. Dalam tulisan ini dipilih dua dokumen Gereja mutakhir mengenai Ekaristi, yaitu Ecclesia de Eucharistia dan Sacramentum Caritatis. Penulis berpendapat bahwa untuk menghayati keagungan misteri Ekaristi itu perlu diperhatikan adanya tiga factor dalam rangka pastoral liturgy Gereja, yaitu teks atau tata perayaannya, para petugas liturgy, dan disposisi batin umat. Untuk membangun disposisi batin umat yang baik diperlukan pengalaman keterpesonaan (sense of awe) melalui praktik hidup doa dan devosi yang teratur. Dalam rangka pengalaman keterpesonaan pula penulis mengusulkan dikembangkannya ars celebrandi bagi semua petugas liturgy dan seluruh umat beriman.

Kata-kata Kunci: Misteri Ekaristi, penghayatan Ekaristi, pengalaman keterpesonaan, ars celebrandi, devosi Ekaristi, devosi dan doa.

E-mail: martasudjita@yahoo.com.

Tinjauan Buku (4 buah)

September 30, 2011

Abstrak: Vol. 10, No. 2, Oktober 2011

Perbandingan Ajaran Shankara dan Rāmānuja

Mengenai Manusia dan Pembebasannya

(A. Sudiarja)

Abstract: Shankara and Rāmānuja were two leading figures of the Indian Philosophy in the Middle Ages. They were the founders of two important schools in orthodox Indian Philosophy (Darshana), the Advaita and Vishishţādvaita Vedānta respectively. Even though both of them claimed to follow faithfully the Vedānta tradition, it is clear that their doctrines are quite different with regard to God, man, and salvation. Shankara believed that reality is one without a second (monism), whereas Rāmānuja maintained that souls must be qualitatively distinguished from God, even though they cannot be separated from Him, or better said, they are held in the one reality of God (panentheism). Both systems imply naturally different doctrines with regard to salvation or human liberation.

Keywords: Advaita Vedānta, Vishishţādvaita Vedānta, Purushārta, moksha, Ātman, Nirguna Brahman, Saguna Brahman, avidyā, Vaishnava.

Abstrak: Shankara dan Rāmānuja merupakan dua tokoh besar dalam filsafat India pada Abad Pertengahan. Keduanya memimpin mashab besar dalam aliran filsafat Hindu ortodoks (Darshana) tetapi berbeda ajarannya. Sementara Shankara mengajarkan realitas sebagai “Yang Satu” tidak ada duanya (monisme) dan mendirikan mashab Avaita Vedānta, Rāmānuja mengajarkan adanya perbedaan kualitas antara jiwa dan Tuhan, kendati harus diakui bahwa jiwa tetap ada dalam rengkuhan Tuhan (panenteisme); Rāmānuja mendirikan mashab Vishishţādvaita Vedānta. Kedua system ajaran ini mempunyai implikasi berbeda dalam visi mereka tentang manusia dan pembebasannya.

Kata-kata Kunci: Advaita Vedānta, Vishishţādvaita Vedānta, Purushārta, moksha, Ātman, Nirguna Brahman, Saguna Brahman, avidyā, Vaishnava.

E-mail: a.sudiarja@gmail.com.

Pemikiran Hannah Arendt

Mengenai Kekerasan Dalam Kekuasaan

(Yeremias Jena)

Abstract: Hannah Arendt rejects the idea that violence is a justified means of defending democratic power. For her, violence can only be justified as “a last resort” to combat anarchists and dissidents who oppose democratic power. This article shows that exercising democratic rule in a polis supported by the use of violence as a last resort, on the one hand, may lead to a tyranny of the majority, given the fact that the democratic political discourse is determined mostly by those with a certain level of education, economic circumstances, social status, and a wide access to information; and, on the other hand, the use of violence as a last resort could become the ground for the state to repress its people in the name of national security. This article maintains the position that the combination of participatory democracy proposed by Hannah Arendt and the constitutional democracy commonly practiced today can overcome the danger of a tyranny of the majority as well as prevent the abuse of power by a democratic ruler.

Keywords: Violence, power, democracy, polis, speech, action, public discourse.

Abstrak: Menurut Hannah Arendt,

Kata-kata Kunci: Kekerasan, kekuasaan, demokrasi, polis, perkataan, tindakan.

E-mail: yeremias.jena@gmail.com.

Analisis Etis Atas Kebenaran dan Tanggung Jawab

Dalam Dunia Komunikasi Sosial

(William Chang)

Abstract: There is no society without social communication. One of the key roles of social communication is to promote truth and responsibility in a multicultural society. Everybody has his/her right to get true information from the field of communication. Being responsible for all activities in one’s social communication is a main obligation of a good communicator. The main goal of this article is to analyse the real situation of the mass communication in daily life. Those who get involved in the field of social communication need to know more about the true meaning of truth and responsibility so that they can respect the values of truth and responsibility in this field.

Keywords: Social communication, truth, responsibility, pluralistic society, secret, common good, mutual respect, justice, peace, the dignity of the human person.

Abstrak: Tiada masyarakat tanpa komunikasi sosial. Salah satu peran kunci komunikasi sosial adalah memajukan kebenaran dan tanggung jawab dalam sebuah masyarakat majemuk. Setiap pribadi memiliki hak untuk memperoleh informasi yang benar dalam bidang komunikasi sosial. Bertanggung jawab atas semua kegiatan dalam bidang komunikasi sosial adalah sebuah kewajiban utama seorang komunikator yang baik. Situasi komunikasi sosial yang sesungguhnya dalam hidup harian menjadi tujuan utama artikel ini. Mereka yang terlibat dalam bidang komunikasi sosial perlu mengetahui lebih banyak tentang makna sejati dari kebenaran dan tanggung jawab sehingga mereka dapat menghargai nilai-nilai kebenaran dan tanggung jawab dalam bidang ini.

Kata-kata Kunci: Komunikasi sosial, kebenaran, tanggung jawab, masyarakat majemuk, rahasia, kesejahteraan umum, saling menghargai, keadilan, perdamaian, keluhuran martabat manusia.

E-mail: changjitmeuw@yahoo.com.

Inspirasi, Abstraksi, dan Historisasi Doktrin Trinitas

(Hartono Budi)

Abstract: It is significant that the doctrine of Trinity, which was long pushed aside to the periphery of systematic theology, has made a comeback in recent years as a central and pivotal Christian doctrine. What is a new way to make sense of the teaching? How is the Trinity good news? How does faith in the Trinity inspire and motivate people to be an empowering community in Asia? The meaning of the affirmation that in the Christian faith God is tripersonal, known as Father, Son and Holy Spirit, is rooted in the devotion to Jesus and a Judeo-Christian experience of salvation. Methodologically speaking, it is opportune to move from a dogmatic and philosophical approach (faith seeking understanding) to the approach of faith seeking connections with God’s salvific plans. Eventually, the teaching on the Trinity will be further developed from a global (pastoral) perspective based on concerns for building a true human (ecclesial) community and for repairing social disintegrations caused by economic injustice, cultural marginalization and religious intolerance. Thus, the theology of “the Tripersonal God” is worth revisiting.

Keywords: Trinity, Tripersonal God, homoousis, paschal event, devotion to Jesus, faith seeking connections, unity and plurality, interreligious dialogue.

Abstrak: Doktrin mengenai Trinitas, yang cukup lama dipinggirkan dalam teologi sistematik, telah muncul kembali pada tahun-tahun terakhir ini sebaai ajaran Kristiani yang sangat penting dan sentral. Cara pendekatan baru manakah yang perlu digunakan supaya ajaran ini menjadi lebih masuk akal? Bagaimana ajaran tentang Trinitas dapat menjadi sebuah “kabar gembira”? Bagaimana iman akan Trinitas dapat memberikan inspirasi dan memotivasi orang untuk membangun sebuah komunitas yang memberdayakan di Asia ini? Makna dari afirmasi bahwa Allah adalah Tritunggal yang dikenal sebagai Bapa, Putra, dan Roh Kudus, berakar pada devosi kepada Yesus dan pada pengalaman Yudeo-Kristiani tentang keselamatan. Secara metodologis, sangatlah penting untuk beralih dari pendekatan dogmatic dan filosofis (iman mencari pemahaman) ke pendekatan iman mencari keterkaitan dengan rencana keselamatan dari Allah. Dalam artikel ini ajaran tentang Trinitas akan dikembangkan lebih lanjut dari sudut pandang keprihatinan pastoral global demi pembangunan sebuah komunitas yang benar-benar manusiawi, serta menjawab keprihatinan terhadap upaya menjembatani disintegrasi sosial yang disebabkan oleh ketidakadilan ekonomi, marjinalisasi cultural, maupun sikap agamawi yang tidak ramah terhadap kehidupan. Dengan keprihatinan tersebut, upaya meninjau kembali teologi mengenai “Allah Tritunggal” akan sungguh bermanfaat.

Kata-kata Kunci: Trinitas, Allah Tritunggal, homoousios (sehakikat), peristiwa Paskah, devosi kepada Yesus, iman menuntut keterkaitan, kesatuan dan keragaman, dialog antaragama.

E-mail: hartonobudisj@yahoo.com.

Refleksi Teologi Modern

tentang Yesus Kristus Penyelamat

(A. Sunarko)

Abstract: If salvation is understood in the paradigm of deification, what usually becomes the focus of attention of the Jesus even is the incarnation. The divine became man so that human nature might become divine. But satisfaction (satisfactio), the suffering and the death of Jesus on the cross becomes the focus of attention. Human beings are saved because Jesus – through his suffering and death on the cross – has become atonement for the sins of human beings. In the aforementioned paradigms, the rich meaning of Jesus’ life and ministry do not have sufficient place. In modern theology the life and ministry of Jesus have a more central place. Only in this way, can Christian theology respond to the quest of modern human beings for the meaning of life, and give inspiration for the efforts of human beings as subjects to realize themselves.

Keywords: Modern, salvation, Jesus event, deification and Jesus’ birth, atonement and cross, life and ministry of Jesus.

Abstrak: Bila keselamatan dimengerti dalam paradigma deifikasi (pengilahian), biasanya yang menjadi fokus perhatian dari peristiwa Yesus Kristus adalah natal/inkarnasi. Yang ilahi menjadi manusia sehingga kodrat manusia diilahikan. Bila keselamatan dimengerti dalam paradigma satisfatio/silih, maka terutama sengsara dan wafat Yesus di salib lah yang menjadi pusat perhatian. Manusia diselamatkan, karena Yesus – melalui sengsara dan wafat di salib – telah menjadi silih atas dosa-dosa manusia. Dalam kedua paradigma tersebut kekayaan makna hidup dan karya Yesus Kristus kurang mendapat tempat. Dalam teologi modern hidup dan karya Yesus Kristus hendak diberi tempat yang lebih sentral. Kiranya hanya dengan demikian teologi Kristiani dapat memberi tanggapan atas pencarian manusia modern akan makna kehidupan, dan memberi inspirasi bagi upaya manusia sebagai subjek untuk merealisasikan diri.

Kata-kata Kunci: Modern, keselamatan, peristiwa Yesus Kristus, deifikasi dan natal, silih dan salib, hidup dan karya Yesus.

E-mail: narkoofm@yahoo.de.

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Tinjauan Buku (4 buah)

March 31, 2011

Abstrak: Vol. 10, No. 1, April 2011

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Demokrasi Sebagai Pola Hidup Menurut John Dewey

(CB. Mulyatno)

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Abstract: John Dewey expresses repeatedly that the significance of democracy is more than political discourse. He invites us to realize that democracy is primarily a moral idea that animates the process of living and should be actualized continuously. He stresses that the idea of liberty, equality and fraternity, which is the democratic trinity, is an ethical ideal of humanity in which the person is at the centre of reflection. Every human individual is free to actualize his or her self-realization. Liberty is based on the belief that every human individual has a right to equal opportunity with every other person to develop whatever endowment her or she has. Democracy includes fraternity as an ethical value by which very human individual is able to actualize his or her capacities only in an actively cooperative relationship with others. Political and social democracy in a real life context will be effectively sustained if its values of ideal humanity become an animating force of life. In other words, Dewey envisions democracy as a personal way of life.

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Keywords: Values of democracy, social responsibility, culture of democracy, transformation of life, peaceful life.

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Abstrak: John Dewey menyatakan berulangkali bahwa demokrasi lebih dari sekadar persoalan politik. Ia menunjukkan bahwa demokrasi pertama-tama merupakan sebuah gagasan etis yang menjiwai proses hidup secara terus-menerus. Kebebasan, kesederajatan, dan persaudaraan yang menjadi inti demokrasi merupakan nilai-nilai etis kemanusiaan yang menjadi arah hidup manusia di dalam kehidupan bersama di tengah masyarakat. Setiap individu adalah bebas untuk mewujudkan dirinya. Kebebasannya didasarkan pada keyakinan bahwa setiap individu mempunyai hak dan kesempatan yang sama untuk mengembangkan diri sesuai dengan potensi yang dianugerahkan kepadanya. Persaudaraan merupakan nilai etis yang menegaskan bahwa setiap indvidu hanya mampu mewujudkan diri di dalam relasi dan kerja sama dengan sesamanya. Ketiga nilai etis tersebut seharusnya menjiwai tata hidup bersama. Dengan kata lain, demokrasi seharusnya menjadi pola hidup setiap pribadi sebagai anggota masyarakat.

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Kata-Kata Kunci:

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E-mail: carlomul@gmail.com.

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Michael Walzer dan “Kesetaraan yang Kompleks”

(A. Widyarsono)

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Abstract: Michael Walzer’s Sphere of Justice is not only a critique of Rawls’ A Theory of Justice, but also an ambitious response to it. Unlike other thinkers labeled as communitarians, Walzer is not merely keen to provide us with a critique of Rawls, but he also develops an alternative view of how society ought to be. Walzer is interested in the methodology of a political theory. More precisely, he focuses on a theory of goods uponwhich a theory of justice is based and how we relate that to the conduct through which we believe such goods should be distributed. On this ground, he criticizes Rawls’ theory of justice and develops a new account of justice, which he calls “a regime of complex equality”. The purpose of this article is to show the merits of Walzer’s account of “complex equality” over the two substantive principles of justice defended by Rawls.

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Keywords: Complex equality, simple equality, domination, monopoly, theory of goods, distributive principles, pluralism, relativism, spheres of justice.

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Abstrak: Karya Michael Walzer, Spheres of Justice, bukanlah hanya sebuah kritik atas karya Rawls, A Theory of Justice, melainkan juga merupakan suatu jawaban yang ambisius terhadapnya. Tidak seperti para pemikir komunitarian yang lain, Walzer tidak hanya berusaha menyediakan bagi kita suatu kritik atas Rawls, melainkan juga mengembangkan suatu pandangan alternative mengenai bagaimana masyarakat seharusnya dikembangkan. Minat utama Walzer adlaah dalam hal metodologi suatu teori politik. Lebih tepatnya, ia memusatkan perhatian pada suatu teori barang-barang yang seharusnya mendasari suatu teori keadilan dan bagaimana teori ini menentukan perilaku mengenai cara-cara barang-barang tersebut seharusnya didistribusikan. Dengan dasar inilah ia membuat kritik yang tajam atas teori keadilan Rawls dan mengembangkan konsep keadilan baru yang ambisius, yakni suatu konsep yang disebutnya sebagai kesetaraan yang kompleks.” Maksud dari artikel ini adalah untuk menunjukkan keunggulan teori “kesetaraan yang kompleks” ini atas dua prinsip keadilan yang dibela oleh Rawls.

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Kata-kata Kunci: Kesetaraan yang kompleks, kesetaraan yang sederhana, dominasi, monopoli, teori barang-barang, prinsip-prinsip distribusi, pluralisme, relativisme, ruangruang keadilan.

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E-mail: awidya@gmail.com.

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Dialog Kebudayaan Menuju Ko-Eksistensi Damai Antarperadaban

(Budiono Kusumohamidjojo)

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Abstract: Culture is the totality of the human expression towards realization of itself individually and collectively and has always been a platform for humans to achieve life ideals. As culture cannot escape its temporal and spatial circumstances there exists the plurality of cultures and the ensuing relativity of values. These dynamics have led humankind to become entrapped in Huntington’s “conflict of civilizations” i.e. conflict of values. The world of the early 21st century is dominated by “Western civilization,” the “Sinic civilization” and increasingly by “Islamic civilization.” Although language and technology have brought humans closer to each other, language and technology will also become the basis of the economic performance of nations, cultures, and civilizations. Civilizations tend to be competitive, and competitive civilizations tent to become domination if not imperialism, and are prone to setting their own absolute standards forn the rest of the world, thereby potentially contributing to perennial global tensions and violent eruptions. The depletion of natural resources will only make things worse unless humankind develops a mode of peaceful co-existence among civilizations. This modus vivendi will only become possible if world leaders in politics, religion and economics can develop a consensus based on trust and tolerance.

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Keywords: Culture, civilization, plurality, value, relativity, absolutism, imperialism, dialogue, justice, co-existence.

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Abstrak: Kebudayaan adalah totalitas ekspresi manusiawi menuju perwujudan dirinya baik secara individual maupun kolektif, dan selalu merupakan “tempat” (platform) untuk mencapai cita-cita hidupnya. Selama kebudayaan tidak dapat menghindarkan diri dari lingkup ruang dan waktu, selalu akan muncul pluralitas budaya serta relativitas nilainilai. Dinamika ini telah membawa umat manusia terkurung dalam apa yang disebut oleh Huntington sebagai “konflik peradaban-peradaban,” yakni, konflik nilai-nilai. Dunia abad ke-21 didominasi oleh “peradaban Barat,” peradban sinik, dan peradaban Islam. Kendati bahasa dan teknologi telah membuat manusia menjadi lebih dekat satu sama lain, Bahasa dan teknologi juga akan menjadi landasan bagi citra ekonomi dari berbagai bangsa, kebudayaan-kebudayaan, dan peradaban-peradaban. Peradaban cenderung kompetitif, dan peradaban yang kompetitif cenderung menjadi sebuah dominasi, bahkan dapat menjadi imperialisme. Akibatnya, mereka mudah tergelincir untuk menciptakan standar mereka yang absolute dan menerapkannya bagi seluruh dunia; karenanya, secara potensial menyumbang bagi munculnya ketegangan-ketegangan dan ledakan-ledakan kekerasan global yang perenial. Berkurangnya sumber-sumber alam hanya akan membuat situasi menjadi lebih buruk, kecuali bila manusia mengembangkan sebuah moda koeksistensi damai antarperadaban. Cara hidup (modus vivendi) seperti ini hanya dimungkinkan bila para pemimpin dunia di bidang politik, agama, dan ekonomi dapat mengembangkan sebuah consensus berdasarkan kepercayaan dan toleransi.

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Kata-Kata kunci: Kebudayaan, peradaban, pluralitas, nilai, relativitas, absolutisme, mperialisme, dialog, keadilan, ko-eksistensi.

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E-mail: budikoesoemo@gmail.com.

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Silence, The Origin of Evangelization:

A Discourse with Max Picard, Raimon Panikkar, and Aloysius Pieris

(Yap Fu Lan)

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Abstrak: Max Picard beragumen bahwa keheningan adalah sumber ucapan. Ucapan yang tidak berasal dari keheningan hanyalah suara bising tanpa makna. Ucapan atau kata kata sejati yang bermakna bersumber dalam keheningan. Raimon Panikkar dan Aloysius Pieris berpendapat bahwa keheningan adalah karakter Allah. Keheningan ilahi diungkapkan melalui Sabda, melalui Tubuh dan Darah, yakni pribadi Yesus Kristus. Evangelisasi Kristiani sesungguhnya bersifat profetik. Evangelisasi Kristiani tanggap terhadap penderitaan umat manusia, mengikuti dinamika Keheningan dan Sabda Ilahi, atau dinamika hidup-kematian-kebangkitan. Evangelisasi Kristiani bukan hanya hal mewartakan Sabda, melainkan juga hal kembali kepada sumbernya yang sejati, yakni Keheningan Allah.

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Kata-Kata kunci: Keheningan, evangelisasi, “bahasa Tubuh – dan – Darah,” profetis, penderitaan manusia.

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Abstract: Max Picard argues that silence is the source of the word. The word that does not come from silence equals noise. A true word, or meaningful speech, springs from silence. Raimon Panikkar and Aloysius Pieris contend that silence is a characteristic of God. God’s Silence is spoken through the Word, expressed through the language of Body and Blood, the person of Jesus Christ. Christian evangelization is prophetic. It responds to human suffering, following the dynamism of Silence and Word, of life – death – resurrection. Christian evangelization is not merely about delivering the Word of God, but also about returning to its origin, the Silence of God.

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Keywords: Silence, evangelization, Body – and – Blood language, prophetic, human suffering.

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 E-mail: vayful@gmail.com

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Deuterokaninika Menurut Dokumen Komisi Kitab Suci Kepausan

(V. Indra Sanjaya)

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Abstract: In 2001 the Pontifical Biblical Commision published a document entitled The Jewish People and their Sacred Scriptures in the Christian Bible with the purpose of promoting Jewish-Christian dialogue. The Commission puts forward the canonization process of the so-called deuterocanonical writings, considered sacred and divinely inspired by Roman Catholic Church and several other Eastern Churches but rejected by Judaism and Reformations Churches. This seems to be the only official teaching from the Catholic Church. Regardless of the weight of the Pontifical Commission’s document as the Church’s official teaching, this document needs to be appreciated, because it provides the faithful with sound and responsible teaching on the canonization process of the deuterocanonical writings.

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Keywords: Pontifical Biblical Commission, Septuagint, Old Testament Canon, Deuterocanonical Books, unclosed canon, Hebrew Bible, Commission’s Document, Ketubim.

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Abstrak: Pada 2001 Komisi Kitab Suci Kepausan menerbitkan sebuah dokumen berjudul The Jewish People and their Sacred Scriptures in the Christian Bible dengan maksud untuk mengembangkan dialog Kristen-Yudaisme. Sebagai bagian dari argument yang dikemukakan, Komisi menjelaskan proses kanonisasi tulisan-tulisan Deuterokanonika. Oleh Gereja Katolik dan beberapa Gereja Timur lainnya, tulisan itu dianggap kudus dan diinspirasikan oleh Roh Kudus; sementara Gereja Reformasi dan Yudaisme menolak tulisan-tulisan tersebut. Ajaran yang terkandung di sini tampaknya merupakan satusatunya penjelasan resmi yang dikeluarkan oleh Gereja Katolik. Apa pun bobot dokumen yang dikeluarkan oleh sebuah Komisi Kepausan ini, dokumen ini perlu dihargai karena memberikan gambaran kepada umat tentang proses kanonisasi untuk tulisan-tulisan Deuterokaninika.

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Kata-Kata kunci: Komisi Kitab Suci Kepausan, Septuaginta, Kanon Perjanjian Lama, tulisan-tulisan Deuterokanonika, kanon terbukan, Kitab Suci Ibrani, Dokumen Komisi, Ketubim.

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E-mail: don_indrasan@yahoo.com.

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Tinjauan Buku (4 buah)

September 30, 2010

Abstrak: Vol. 9, No. 2, Oktober 2010

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Iman yang Ateis: Konsep Derrida tentang Iman

(Paulus Budi Kleden)

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Abstract: Jacques Derrida is doubtless one of the most controversial philosophers of our time. Controversies surrounding him are mainly caused by his radical ideas which have shaken the main traditions of thinking in Western Philosophy. He demonstrates the contradictions of various philosophical concepts. He also uses a provocative approach by connecting religion with atheism. This essay will demonstrate Derrida’s concept of religion and how it is connected with atheism. Derrida does not present a theology; however his idea of atheistic faith can contribute to a critical understanding of faith and its expressions within religions.

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Keywords: Iman (faith), agama (religion), teror (terror), ateis (atheist; atheistic), hadiah (gift; reward), pengetahuan (knowledge).

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E-mail: paulusbudi@hotmail.com.

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Filsafat Yoga: Astānga-yoga Menurut Yoga-Sūtras Pātañjali

(Matius Ali)

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Abstract: What is Yoga? How is Self-realisation achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Selfrealisation through the Eight Limbs of Pātanjali’s Yoga (Astānga-yoga). This system is commonly known as Rāja yoga (Royal yoga). This Eight Steps is the way to attain selftranscendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Astānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana).

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Keywords: Rāja-yoga (Royal yoga), Hatha-yoga (Hard yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (yoga of Knowledge), Astānga-yoga (Eight limbs of Yoga), Cittavritti- nirodha (Restraint of modification of the mind), Purusha (Spirit), Prakriti (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).

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E-mail: perwathin@yahoo.com.

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Homo Eco-Religiosus:

Sebuah Sharing Permenungan, Hipotesis untuk Diskusi

(Al. Andang L. Binawan)

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Abstract: For quite a while homo religiosus has been marginalized and trivialized by  homo techno-economicus, which give more emphasis to the corporal and material dimensions of humanity. The negative effects of the techno-economicus paradigm engender the reemergence of homo ecologicus, which offer wisdom of life. Homo ecologicus has also been quite marginalized from the life of humanity. The reemergence of homo ecologicus, in turn, would give a new hope for the reemergence of the face of the homo religiosus, because of its interrelated characteristics with the homo ecologicus. In fact, humans can be called homo eco-religiosus. The close tie between the two needs to be investigated more deeply with the help of philosophy. But, the philosophy we need is not just a Cartesian analytical philosophy, which means a merely intellectual exercise in the public domain. What we need is a philosophy as a philo sophia, love for wisdom, which will lead to an exercise of both feelings and soul in the private domain.

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Keywords: Homo techno-econimicus (techno-economic humans), homo ecologicus (ecological humans), homo religiosus (religious humans), homo eco-religiosus (ecoreligious humans), modernitas (modernity), religiositas (religiosity), filsafat (philosophy), cinta kebijaksanaan (love for wisdom), Henryk Skolimowski.

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Email: albi234@yahoo.co.uk.

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Hibrida Paradigma Fondasionalisme dan Hermeneutika

menuju Interpretasi Islam Multikultural

(Zakiyuddin Baidhawy)

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Abstract: This article tries to explain the foundational entrapment of the logic of modernism, which imprisonsinterpreters in only one truth. It elucidates a clash between foundationalism and hermeneutics, and offers an alternative to overcome it. This study concludes that foundational textualism (bayani), intuisionism (`irfani), and empiricism (burhani) in the history of Islamic thought, claim their own truth. Contemporary challenges presented by post-modernism have shocked social and cultural conventions, systems of belief, statism and foundationalism of thinking, cultures and outlooks, which have been sacralized by Moslem society for long time. In order to look for a way out from this crisis of Islamic thinking, which eventually affects its social praxis, multicultural interpretation should become an alternative for Moslems in promoting Islam

as a universal grace for the whole creation.

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Keywords: Fondasionalisme (foundationalism), hermeneutika (hermeneutis), pemikiran Islam (Islamic thought), multikulturalisme (multiculturalism), interpretasi (interpretation).

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E-mail: profetika@yahoo.com.

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Sebuah Studi tentang Dialog Interreligius

(Armada Riyanto)

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Abstract: “The truth is that interreligious contacts, together with ecumenical dialogue, now seen to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed” (John Paul II, Rome, November 13, 1992). By “obligatori path” the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness. I have recently published such a topic in Dialog Interreligius: Historisitas, Tesis, Pergumulan, Wajah (Yogyakarta: Kanisius, 2010). The book depicts a lengthly attempt to study interreligious dialogue from several perspectives. I would call such perspectives “history, thesis, discourse, and face.” This article is a sort of executive summary of the research that indicates the methodology and face of the pastoral activities of a particular Church, Indonesia. Study of interreligious dialogue should include or even start from the existential experience of the very protagonists, i.e. local Churches that live their daily life with people of other faiths.

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Keywords: Dialog interreligius (Inter-religious dialogue), perspektif (perspective), Konsili Vatikan II (Second Vatican Council), historisitas (historicity), tesis (thesis), wajah dialogal (dialogal picture), pastoral (pastoral).

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E-mail: fxarmadacm@gmail.com.

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Tinjauan Buku (3 Buah)

March 31, 2010

Abstrak: Vol. 9, No. 1, April 2010

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Membaca John Rawls dalam Terang Dialog Antar peradaban

(Otto Gusti ND. Madung)

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Abstract: The clash of civilizations is a clear result of the globalization process. Thus the questions of whether inter-cultural dialogue is possible becomes crucial. A response to this issue is not only a concern for the social sciences; philosophy also has a role in seeking out a rational foundation for life together amidst a plurality of ideologies and concepts of the good life. Immanuel Kant, for instance, attempted to create a consensus based on formal moral law with universal application. However, Kant’s claim to universal rationality has been criticized as being caught up in Western ethnocentrism. John Rawls, nurtured in Kant’s tradition, attempts to translate Kant’s rational concept in a new way in order to bridge the variety of cultures and life-views of modern society. To do this Rawls develops a theory of justice. However, Rawls’ concept of justice displays a number of fundamental weaknesses as an instrument of inter-cultural dialogue since it is still enmeshed in a particular concept of the good life as conceived of by Western society. Rawls proposes the concept of an overlapping consensus to overcome inter-cultural and life-view conflicts in a pluralistic society.

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Keywords: Keadilan (justice), posisi asali (original position), doktrin komprehensif (comprehensive doctrine), liberalisme politik (political liberalism), overlapping

consensus.

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E-mail: ottomadung@hotmail.com.

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Sartre’s Theory of Imagination and La Nausée

(Thomas Hidya Tjaya)

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Abstract: This article compares Jean-Paul Sartre’s theory of imagination, particularly as explicated in his philosophical work, The Imaginary (1940), with his novel La Nausée (1938). Following his mentor, Edmund Husserl, Sartre criticizes “the naïve metaphysics of the image” and views imagination as an act of consciousness. Her further holds that imagination operates as a quasi-observation and posits its object as nothingness; in phenomenological terms, the image is given as “absent to intuition.” Sartre also distinguishes purely mental objects from non-mental objects, all of which can be found in his novel La Nausée. The meeting of the protagonist of this novel, Roquentin, with these various objects creates in him the feeling of nausea, a sort of sickness with reality. This character soon realizes that what he fears most is existence itself. What can be found in this novel but not in The Imaginary includes, among other things, the ethical suggestion that what we call “essences” can be deceiving and that we must not hinge our individual existence on somebody else’s. Moreover, the failure to distinguish the real from the imaginary will result in bad faith. We will find these themes more extensively developed in Sartre’s famous work, Being and Nothingness (1943).

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Keywords: Jean-Paul Sartre, imagination, perception, nausea (La Nausée), existence, the real, the irreal, imagining consciousness, nothingness.

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E-mail: thdtjaya@gmail.com.

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Karl Jaspers tentang Yang Ilahi

(S.P. Lili Tjahjadi)

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Abstract: Karl Jaspers’ philosophy presents two states of being: Dasein and Existenz. Dasein is existence in its most minimal sense; it is the realm of objectivity and science, whereas Existenz is “authentic” being. Jaspers emphasizes the importance of decision making and freedom in defining Existenz. But there are limits to our freedom. These limitation exist as “ultimate situations” (Grenzsituationen) including death, suffering, guilt and conflict. These are moment in which the human mind confronts the restrictions and pathological narrowness of its existing forms, and allows itself to abandon the securities of its limitedness, as to enter a new realm of self-consciousness. Jaspers’ thought also contains a theory of the unconditioned (das Unbedingte), and so allows him to acknowledge the existence of the transcendent, which manifests itself in many ciphers in religion such as God, Jahweh, Zeus, Buddha, Nirvana, etc. Indeed, the aim behind Jaspers’ philosophical work on religion and myth is to liberate the transcendent from theology, and to permit an interpretative transformation of religiously conceive essences into the free moments of human self-interpretation.

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Keywords: Dasein (being-there), Existenz (existence), sandi-sandi transendensi (ciphers of the transcendence), situasi batas (ultimate situations), objektivitas (objectivity), ilmu pengetahuan (science).

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E-mail: tjajadi@cbn.net.id.

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Mukjijat: Keajaiban atau Tanda Simbolis?

(Martin Harun)

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Abstract: After defining a miracle according to the author’s understanding, attention is directed towards two questions: Are miraculous events (im)possible? And, is it still possible to verify the historicity of the miracles of past prophets? Subsequently the function of true miracles in Christianity is dealt with. Are miracles mere marvels or signs of legitimation, or are they symbolic signs of something more? The question remains: are miracles still useful or on the contrary, are they harmful for the present age?

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Keywords: Mukjizat (miracles), nabi (prophets), Yesus (Jesus), peristiwa sejarah (historical events), kisah (story), keajaiban (marvels), tanda simbolis (symbolical signs), pendukung perjuangan (support for struggles).

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E-mail: marharun@gmail.com

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Berjuang Menjadi Tanda dan Sarana Keselamatan:

Sumbangan Ignatius dari Loyola dan Spiritualitas Ignatian

(Hartono Budi)

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Abstract: Ignatian spirituality stands on two pillars which are rootedness in Christ with his cross of obedience to his Father’s will of salvation and a mysticism of service to “help souls,” grounded in obedience to the Church. Ignatian spirituality came into being from Ignatius of Loyola’s experience of God which led him to found a group of what he called friends in the Lord. The apostolic goal of this ecclesial group, later to be called the Society of Jesus, was in accordance with the struggle of the “reforming Church” of the Middle Ages which was radically challenged by Martin Luther and later by Protestanism. Moral and theological inconsistencies and problems of the credibility of the Church of the Middle Ages and her hierarchy were disturbing. However, Ignatius and his friends were not only dreaming of a purified Christianity in the one Church, but of helping others, day by day, to embrace an evangelical way of life, i.e. to love God with all one’s heart and to love others as oneself like Jesus in the context of a “real” Church.

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Keywords: Spiritualitas Ignatian (Ignatian spirituality), Ignatius dari Loyola (Ignatius of Loyola), Serikat Yesus (Society of Jesus), reformasi (reformation), Protestanisme (Protestanism), kontra reformasi (counter-reformation), kesepahaman dengan Gereja(thinking with the Church).

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E-mail: hartonobudisj@yahoo.com.

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Tinjauan Buku (6 buah)

September 30, 2009

Abstrak: Vol. 8, No. 2, Oktober 2009

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Individu dan Transendensi Diri:

Gerak Konsep Kedirian dalam Antropologi Filosofis

(F. Budi Hardiman)

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Abstract: The concepts of the individual and of self-transcendence have been reflected on and analysed throughout the history of Western philosophy. Philosophical anthropology tries to overcome the naturalistic view of the human being without theologizing human nature, and finds an explanation in the concept of self-trancendence.

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Keywords: Transendensi diri (self trancendence), individu (individuals), naturalism (naturalism), psikologisme (psychologism), sosiologisme (sociologism), idealism (idealism), organisme (organism), jiwa (soul), roh (spirit), waktu (time).

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E-mail: budihardde@yahoo.de.

Epistemologi: Masihkah Kita Perlukan?

(J. Sudarminta)

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Abstract: This article tries to show that epistemology as a philosophical reflection on human knowledge is still necessary. To do so, in the first part of this article Richard Rorty’s main arguments for the demise of epistemology will be presented and critically assessed. Central to his arguments is his view of epistemology as a strict foundational effort to give a rational justification for any knowledge whatsoever. However, epistemology should not be understood in such a narrow sense. If epistemology is understood in a wider sense, as a critical reflection on human knowledge, then Rorty’s own critique is itself an epistemological enterprise. Before showing the contemporary relevance of epistemology, the second part of the article tries to give some reasons why knowledge is so important for human life. Since there is an increasing awareness of the social and cultural dimension of human knowledge, and therefore their importance in a philosophical reflection on human knowledge, the last part of the article is an attempt to show the importance of social epistemology.

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Keywords: Epistemologi (epistemology), pengetahuan (knowledge), fondasionalisme (foundationalism), relevansi (relevance), kebenaran (truth), epistemology sosial (social epistemology).

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E-mail: jsudarsj@gmail.com.

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Yesuit dan Galileo Galilei

(T. Krispurwana Cahyadi)

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Abstract: Galileo Galilei’s discovery of the sun as the center of the universe was one of very interesting cases, not only in the history of science but also in the history of the  Catholic Church. Several Jesuits – especially Christoph Clavius and Robertus Bellarminus – got involved in it. Their involvement was at the crossroad of freedom and obedience, of defending authority or tradition and openness to new discovery. This took place at the beginning of Rationalism, when the Church’s authority as the only interpreter of truth was slowly decreasing. We need to acknowledge that the Jesuits at that time ended to put themselves on the side of the Church’s authority and orthodoxy.

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Keywords: Galileo Galilei, Christoph Clavius, Robertus Bellarminus, Kopernikan (copernican), teologi (theology), astronomi (astronomy), ex supositione, inkuisisi (inquisition), Serikat Yesus (the Society of Jesus), tafsir Kitab Suci (interpretation of the Holy Scriptures).

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E-mail: krispurwana@jesuits.net.

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Divergent Paths, Common Goal:

Nayaan Hirsi Ali, Irshad Manji and the Call to Feminist Freedom

(John Mansford Prior)

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Abstract: This essay explores how two Muslim feminists, Ayaan Hirsi Ali and Irshad Manji, both fully engaged in advocacy for Muslim women, took opposing routes to reach their goal of personal freedom. Three issues are seen as determinative: firstly their divergent images, ideas and experience of God, secondly their family/cultural support or lack thereof (including consideration issues of sexuality), and thirdly, their ability/inability to do hermeneutics of the sacred text. Their journeys are then placed within the wider context of multi-vocal Islam in particular that of Indonesia citing the example of academic activists Neng Dara Affiah and Siti Musdah Mulia. The essay concludes that pluralism is a precondition for discovering the liberational core of one’s faith.

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Keywords: Islam, feminism, patriarchalism, God, sexuality, hermeneutics, pluralism.

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E-mail: johnotomo46@gmail.com.

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Tinjauan Buku (5 buah)

March 31, 2009

Abstrak: Vol. 8, No. 1, April 2009

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Allah dan Alam Darwinisme, Creationism, Intelligent Design:

Sebuah Diskursus Kritis

(Franz Magnis-Suseno)

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Abstact: One hundred fifty years after Charles Darwin published The Origin of Species by Means of Natural Selection, the question of evolution is still hotly debated. This article discusses critically the three most prominent positions in this debate, regarding both evolution and cosmogony: Creationism, intelligent design and their common foe, and Darwinism. On the one hand, it rejects the claim of creationism and intelligent design to scientific status, since God, on principle, cannot be an element within a scientific explanation. But, on the other hand, while accepting evolution as a fact beyond reasonable doubt, it points out the glaring gaps in the scientific explanation both of evolution and cosmogony. In conclusion, the article firmly affirms the postulate of natural sciences that all processes in nature must have natural causes which, therefore, sciences have to look for. But it criticizes the sciences for not openly acknowledging then extreme, in fact incomprehensible improbability of the astonishing development of our universe and of life and humans on earth. Faith in God does not put God into the grasps of scientific explanation, but makes the believer see behind scientific improbability the wisdom of creation.

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Keywords: Causa prima (the first cause), causae secundae (the second causes), Darwinisme (Darwinism), evolusi (evolution), fine tuning, God of gaps, intelligent design, irreducible complexity, kosmogoni (cosmogony), multiverse.

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E-mail: magnis@dnet.net.id.

Pencerahan Di Mata Kant dan Nietzsche:

Menjadi Dewasa dan Resikonya

(A. Setyo Wibowo)

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Abstract: Pushed by the enthusiasm of Enlightenment, in his article “What is Enlightenment”, Kant tries to encourage his contemporaries to pass beyond the age of minority. For him, Enlightenment means adult age. On the contrary, the skepticism of Nietzsche to anything which has to do with reason or Enlightenment is wellknown. But, beyond the opposition between Nietzsche and the philosopher of Königsberg, this article tries to indicate where these two philosophers propose something similar, e.g., the courage to deal with reality. This will define what we means by maturity. Being “enlightened” requests not only a biological growth but, primarily, a sharp consciousness in dealing with reality.

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Keywords: Pencerahan (Enlightenment), keberanian (courage), rasio (reason), kehendak (will).

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 E-mail: setyo.wibowo@free.fr.

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Islam dan Pandangan tentang Dunia Menurut Ali Syari’ati

(Ridwan)

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Abstract: All human civilizations, whether theistic, materialistic, naturalistic, idealistic, fascistic or Marxist oriented, always have a worldview as an infrastructure from which points of view can be developed. According to Ali Syari’ati, a worldview is a person’s perspective about existence. One’s worldview is influenced by specific spiritual and material aspects of one’s community. A person’s worldview influences one’s choice to take actions. Ali Syari’ati offers a religious humanistic worldview reflecting monotheism as a source of awareness, morality, responsibility, and free will, which can influence his followers to gain power to free themselves from the determination of the oppressive ideologies of multi-theism. The concept of tauhid (monotheism) is a starting point for awareness and freedom to create life structures, which respect justice and dignity.

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Keywords: Pandangan tentang dunia (worldview), tauhid (monotheism), religious humanistic (religious humanistic), kesadaran (awareness), multitheism.

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E-mail: ridwanparadise@yahoo.com.

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The Concept of Class Struggle in Gustavo Gutierrez’s Thought

and in the Social Teaching of the Catholic Church:

A Comparative Study

 (Laurentius Tarpin)

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Abstract: Social conflict is an inevitable fact in our society marked by antagonistic relationship between the oppressed and the oppressor, between the working class and the capitalist. In this context, the class struggle is needed to create justice and egalitarian brotherhood. Class struggle must be guided by ethical and juridical consideration and must lead to the common good. In the Christian perspective, it does not implies a violent and brutal method for creating justice. Class struggle may not justify all means, including a physical revolution to put an end to an unjust and oppressive situation. Therefore, the class struggle understood as a moral imperative to struggle for justice and liberation is compatible with Christian demand to love neighbours, including enemies. Authentic love must be based on justice so the powerless are not sacrificed and so that finally they can enjoy equal rights. Furthermore, the ideal of Christian brotherhood and the unity of the Church may not be used for maintaining a “fictitious and false harmony” and obscuring demand for conversion and transformation. The honest acknowledgement of social conflict is not a negation of the unifying and liberating message of the Gospel; instead it reveal the actual challenge that must be overcome in the light of the universal principle of love.

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Keywords: Class struggle, social conflict, violence, poverty, struggle for justice, reconciliation, universal love, the common good.

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E-mail: tarpinlorenzo3@gmail.com.

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Tinjauan Buku (5 buah)

September 30, 2008

Abstrak: Vol. 7, No. 2, Oktober 2008

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Objektivitas Kebenaran Ilmiah: Mungkinkah?
(J. Sudarminta)

Abstract: The objectivity of scientific truth is no longer a taken-for-granted concept. Rather, it has been rendered suspect, because there is doubt about both the possibility of acquiring it and its intrinsic value. This article is an attempt to show the contrary. After describing three main reasons why the concept of the objectivity of scientific truth has been under fire lately, I suggest that the notion of objectivity itself should be recast. The rejection of objectivity actually arises from the misunderstanding that leads to the conflation between objectivism and objectivity. The next part of the article tries to show that the objectivity of scientific truth, to a certain extent, can be attributed not only to natural sciences but also to social sciences, and the ethics can also give objective moral knowledge. Objectivity is a moral concept, before it is a methodological concept. Thus, objectivity is humanly valuable and should not be abandoned.

Keywords: Objectivitas, metode ilmiah, kebenaran, sains, etika.

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E-mail: jsudarsj@gmail.com.

Tantangan Ateisme bagi Agama dan Teologi
(Simon P.L. Tjahjadi)

Abstract: This article examines critically various aspects of atheism based on the philosophical thought of Feuerbach, Marx and Sartre, which directly confront religion, specifically theology, with the present-day relevant problems such as self-alienation, evil, poverty, freedom and humanism as well. The most striking conclusion of this study appears to be not only that the atheistic positions have obliged believers to meditate more profoundly on the “why” and the “how” of their faith, but also that they can contribute a constructive dialogue between theology as a sacra scientia and many secular studies, especially philosophy, in reformulating and identifying problems they both face. As a result of being challenged, faith is no longer a set of conventional beliefs that can be taken for granted, but needs to be renewed and vitalized continually.

Keywords: Realitas intramundan, antropoteisme, proyeksi, agama sebagai candu, kebebasan mutlak.

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E-mail: tjahjadi@cbn.net.id.

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Diskusi Beberapa Teolog dengan Jürgen Habermas

tentang Akal Budi dan Agama di Jaman Postmetafisika
(A. Sunarko)

Abstract: Dialogue between theology and philosophy in Christianity has a long tradition. The fact that this dialogue still takes place and how it takes place in our time, in this post-metaphysical era, can be seen, among others, in a discussion that takes place between Joseph Ratzinger (now Pope Benedict XVI) and Magnus Striet – both are theologians – and Jürgen Habermas, a philosopher. To critically accompany the development of a modern society and to show the relevance of faith for this society, philosophy and theology, modern thought and Christian religious tradition, must learn from one another. While philosophy and theology need to develop their own potentialities in a maximum way, they also need to be aware of their own limitations.

Keywords: Iman, akal budi modern, kebebasan, metafisika, postmetafisika.

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E-mail: narkoofm@yahoo.de.

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Kristologi dengan Imaginative Framework
(Hartono Budi)

Abstract: To construct a Christology which is academically and pastorally telling is quite a challenge. There are diverse Christological orientations produced by different methodologies. Thus, it is important to carry out a careful examination of (present-day) methodological studies in Christology while recognizing the weaknesses and risks of an exclusive use of one methodology. The Christological significance of biblical texts is not always evident. It needs to be made clear whenever possible, because it helps reveal the mystery of Christ.

Keywords: Kristologi akademik, kristologi pastoral, pluralitas konteks dan metode, signifikansi sosial-eklesial.

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E-mail: hartonobudisj@yahoo.com

Meneropong Citra Gereja yang Ramah
(Fransiskus Borgias M.)

Abstract: This article describes five realms in the modern time in which the Church tries to respond with a new attitude and awareness: human rights, the ubiquity of the grace of God, the poor, justice and the culture of peace, and the existence and validity of other world-religions. It is believed that the Church’s new attitude and awareness stem from a perennial belief that Ecclesia simper reformanda, the Church always reforms itself through the course of history.

Kata-kata Kunci: Cakrawala etis baru, orang miskin, lingkungan hidup, dialog antaragama, belarasa.

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E-mail: fratin2000@yahoo.com

Tinjauan Buku (6 buah)

March 31, 2008

Abstrak: Vol. 7, No. 1, April 2008

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Teori Diskursus dan Demokrasi:

Peralihan Habermas ke dalam Filsafat Politik
(F. Budi Hardiman)

Abstract: How does Jürgen Habermas relate his communication theory that he developed in his voluminous work Theorie des kommunikativen Handels (Theory of Communicative Action) in the realm of politics and democracy? In his book Faktizität und Geltung (Between Fact and Norm) he reconstructs a discourse-theoretical based philosophy of politics that relates his recent research on discourse ethics and communicative action to his former research on the structural transformation of the public sphere in late capitalism. He develops a discourse theory of the constitutional state. This article is a research on the theoretical process of Habermas’ turn from communication theory to political philosophy. The author traces the central turning points that indicates Habermas’ new interest in the democratic constitutional state (demokratisches Rechtsstaat) to form a roadmap for Habermas’ political philosophy.

Kata-kata kunci: Tindakan komunikatif, proseduralisme, etika diskursus, teori diskursus, rasio prosedural.

Menuju Pandangan Integratif di dalam Wacana Multikulturalisme:

Catatan Singkat atas Filsafat Politik Nancy Fraser
(Reza A.A. Wattimena)

Abstract: Contemporary Political Philosophy has been divided into two camps. On one side the proponents of redistribution politics, and on the other side are the proponents of politics of recognition. Fraser contributes to this debate, and conceptualizes her own approach which she called the pragmatic approach or status model of recognition. In this paper I will explain Fraser’s view about multiculturalism on the basis of status model of recognition, especially about participation parity, ‘distinctiveness’, justice, morality, and identity. At the end I will argue that Fraser’s view about Sittlichkeit is a reductive version of Hegel’s Sittlichkeit, so is also reviewed.

Kata-kata Kunci: Politik pengakuan, politik redistribusi, kesetaraan partisipasi sosial, moralitas, keunikan.

Berhakkah Akal Budi Manusia Berbicara Mengenai Allah?
(Ag. Purnama)

Abstract: Since the beginning of the human approach to God in the history of systematic philosophy, there has been a problem of the validity of a proposition about God. Do we have a right to talk about our relation with God, even about God himself? Human beings are limited, and God is unlimited, so God must be incomprehensible to humans. How can we address him in a proper manner, so that our personal experience can be formulated, while at the same time respecting God’s incomprehensibility? Symbolical/metaphorical expression would be the solution.

Kata-kata kunci: Pembicaraan tentang Allah, tidak terumuskan, relasi, simbolis/metaforis, kerendahan hati ilmiah, akal budi.

Teori Penciptaan – Teologi Penciptaan: Relasi “Iman dan Ilmu”
(Armada Riyanto)

Abstract: Scientific theory of creation and theology of creation have almost always been in tension. In the history of the Church Galileo Galilei is an ever living symbol of the struggle between science and religion. His life was a triumph for science. However, this courageous stand for truth, bugling the truth he knew as absolutely correct, costs him his personal life; he was misunderstood, condemned without evidence and sentenced to the coldness of silence. This paper attempts to depict a dynamic possible relationship between science and theology drawing attention to the theory of creation. It offers a reflection that will hopefully be beneficial for theology of creation. It is divided into two main parts. Firstly, it deals with scientific debates about theories of creation, and secondly, the paper offers implications for the theology of creation.

Kata-kata Kunci: Teori penciptaan, teologi penciptaan, alam semesta, manusia, Tuhan.

Tinjauan Buku (6 buah)

September 30, 2007

Abstrak: Vol. 6, No. 2, Oktober 2007

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Paradoks Keratahan
(Karlina Supelli)

Abstract: Most scientists believe that, other things being equal, simpler theories are better. But what does theoretical simplicity amount to? How is preference for simpler theories to be justified? This paper discusses the way scientists employ ‘simplicity’ in the construction and acceptance of scientific theories. I will demonstrate that scientists’ recourse to ‘simplicity’ provides epistemic grounds for choosing among empirically equivalent theories. The argument that simplicity is an aesthetic property of a theory is no sufficient basis for concluding that it is merely an extra-scientific attribute devoid of methodological significance. Do simpler theories approximate truth? Myriad answers to this question remain inconclusive.

Kata-kata Kunci: teori, keratahan, kepadaan empiris, kebenaran, keindahan.

Relevansi dan Keterbatasan Gagasan Driyarkara tentang Pendidikan
(J. Sudarminta)

Abstract: This article is meant to show that Driyarkara’s thought on education, even thought it has been more than half a century ago since it was first published, is still relevant addressing the contemporary issues on education in Indonesia. There are at least four items in his thought on education that are relevant, namely his understanding of education as the process of humanization of youth, the educative function of many academic disciplines taught at junior and senior high schools, the importance of teacher training school, and the need for educational institutions to keep up with the social and cultural changes in society. The article also shows some limitations of Driyarkara’s thought on education as evaluated from the current pressing issues, both globally and locally, that need to be addressed.

Kata-kata Kunci: pendidikan, pemanusiaan manusia-muda, fungsi edukatif, sekolah, perubahan sosial, kebudayaan, pendidikan guru.

“Deliver Us from Hegel”: A Balthasarian Reading of Hegelian Dialectic
(Al. Rusmadji)

Abstrak: Hegel merupakan salah satu partner unggul von Balthasar. Kontribusi Hegel dalam pemikiran teologis terletak dalam upayanya menjembatani teologi dan filsafat, dan terlebih sumbangannya dalam merumuskan inti kekristenan sebagai Tritunggal yang didekati dengan matra cinta. Namun, pemikiran dan dialektika Hegel tidak dapat diambilalih begitu saja oleh teologi Kristen karena dialektika pertama-tama merupakan hasil “kelihaian akal budi” dan “Yang Lain” dalam dialektika itu tidak pernah mendapatkan positivitas yang sesungguhnya. Akibatnya, misteri iman menjadi konstruksi akal budi dan dimensi personal dari “Yang Lain” dihilangkan.

Keywords: Dialectic, love, negation, the other, freedom, christomorphic.

Teologi Komparatif: Pendekatan Baru terhadap Pluralitas Iman
(Y.B. Prasetyantha)

Abstract: With the increase of aggiornamento spirit of the Second Vatican Council, a new theological approach to religious plurality, which is called comparative theology, has emerged in the last few years. In this article, the writer tries to introduce it. Hopefully, this new approach will enrich the theological discourse to get more understanding about Christian faith and also to encourage Christians to be more faithful, creative and authentic in following the emptying Christ among Indonesian religious diversity.

Kata-kata Kunci: setia-kreatif, serius-tulus, insight, transformasi spiritual, pengosongan diri.

Gereja Kristus, Gereja Katolik dan Gereja-Gereja
(M. Purwatma)

Abstract: The Second Vatican Council declared that the Church of Christ subsist in (subsistit in) the Catholic Church, although many elements of sanctification and of truth can be found outside of her visible structure. There is no further explanation on the meaning of such a term. On July 10, 2007, the Congregation for the Doctrine of Faith published a document entitled “Response to some questions regarding certain aspects of the Doctrine of the Church.” The document invited many reactions from the Protestant Churches, due to the affirmation that the Protestant communities “cannot be called ‘Churches’ in the proper sense.” This article elaborates the meaning of subsistit in and its consequences for the ecumenical movement.

Kata-kata kunci: Subsitit in, Gereja Kristus, Gereja Katolik, unsur-unsur pengudusan, ekumenisme.

Tinjauan Buku (5 buah)

March 31, 2007

Abstrak: Vol. 6, No. 1, April 2007

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Adam Smith dan Munculnya Ekonomi: Dari Filsafat Moral ke Ilmu Sosial
(B. Herry-Priyono)

Abstract: How did economics arise as a discipline? Taking the works of Adam Smith as an example, this essay suggests that economics emerged from a strand of moral philosophy that concerns the issue of societal coordination. In particular, this essay argues that the type of moral reflection which gave rise to economics involves a methodological contraction of its premise of human person as an actor in trade. While this parsimony is commonly required for methodological purposes, it has created problems for the development of economics itself, as much as challenges for political philosophy and philosophical anthropology.

Kata-kata Kunci: Ekonomi, Filsafat Moral, Invisible Hand, Manusia Ekonomi, Pasar

Dematerialisasi Seni dan Dampaknya
(Bambang Sugiharto)

Abstract: The variety of mediums in modern art is problematic. It creates a dilemma: on the one hand, art turns into philosophy or a mere strategy of representation; on the other hand, art becomes anything – pluralistic, pragmatic, and multicultural. It cannot be judged so traditional art criticism disappears. Art now bears the character of pop products: traumatic, nostalgic, transgressive, and nomadic. This is the predicament of global culture. In such a cultural plight, art is not without significance.

Kata-kata Kunci: Dematerialisasi Seni, Representasi, Ketakterukuran, Predikamenta Global, Transversalitas

Permulaan Alam Semesta dan Paham Penciptaan
(Louis Leahy)

Abstract: The holistic vision of the present science has brought about the unpredicted and astounding re-asking of the God-question within the orbit of scientific discussion about the natural world. To study the world in its totality means bringing us back to the problem of its radical origin, that is a religious and philosophical problem, so that the problem of Creation cannot be avoided. But the doctrine of Creation is not always understood as it should be, especially when it is assimilated with (and reduced to) a temporal beginning. This article intends to underscore the most important signification of this doctrine, in the context of scientific and philosophical cosmology.

Kata-kata Kunci: Permulaan, Asal-Usul (origin), Kosmogenesis, Penciptaan

A Christian Community for Public Civility?
(Bernhard Kieser)

Abstrak: Proyek untuk menanggapi ‘kemerosotan moral di dalam hamper semua bidang’ dengan menganyam suatu ‘keadaban publik’ alternative ‘menuju habitus baru bangsa,’ menimbulkan pertanyaan etika: mungkinkah – mampukah suatu paguyuban iman berdampak sebagai komunitas moral, yakni komunitas diskursus dan transformasi sosial? Asal tanggungjawab moral digagas dalam suatu etika diskursus berhadapan dengan tantangan sosial; asal habitus dibangun sebagai rasionalitas kritis menantang penguasaan dan marginalisasi! Cukup ditelaah secara formal-teoritik, bagaimana keprihatinan iman sambung-menyambung dengan tanggungjawab sosial dan moral di ruang public; dari sejarah Gereja Katolik di Indonesia ternyata, bagaimana bermotivasi iman dibangun rasionalitas kritis menentang dominasi dan marginalisasi.

Keywords: Civil society, Christian Ethics, Habitus.

Dialog Antaragama dan Tantangan bagi Perdamaian serta Keadilan
(T. Krispurwana Cahyadi)

Abstract: For quite long time world history has been marked by, among others, conflicts among religious believers. Each, with their arrogance and myopic way of thinking, carries their claims on rigid truth and their own group’s interest. Therefore, if we want to promote justice and peace in this world, we also need to promote peace among religions, so that all religions can live together harmoniously, and collaborate to promote peace, truth and justice in our world. Interreligious dialogue for peace and justice is needed. More and more our world expects and needs interreligious dialogue for peace, so that our world can experience more and more justice, truth and peace.

Kata-kata Kunci: Dialog Agama, Perdamaian, Kebenaran, Keadilan.

Tinjauan Buku (4 buah)

September 30, 2006

Abstrak: Vol. 5, No. 2, Oktober 2006

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Mengkaji Ulang Istilah Barat-Timur

dalam Perbandingan Filsafat dan Budaya
(A. Sudiarja)

Abstract: “East and West” as two opposing terms, are no longer popularly used in comparative cultural and philosophical studies because of their varied meanings. For example, “Eastern” philosophy, the more complex of the two, could refer to Hinduism or Buddhism in India, Taoism or Confusianism in China, as well as Shintoism or Zen Buddhism in Japan. Moreover, “East and West” as terms in comparative studies tend to counter each other as competitors, easily doing injustice to each other. With the growth of multiculturalism and religious pluralism, antagonistic terms will fade away and be replaced by many different terms referring to the characteristics of any area of study. Of course such a shift implies another difficulty in finding common ground on which to measure and justify any truth in scientific matters.

Kata-kata Kunci: Timur-Barat, orientalisme, standar perbandingan, “otherness” (yang lain), multikulturalisme.

Masa Depan bagi Anak-anak di Seluruh Bumi:

Perihal Situasi Anak-anak di Negara-negara Miskin
(Johannes Müller)

Abstract: The condition of children, particularly in many countries in the Southern hemisphere, is heartbreaking. International organizations have continuously raised their concern and made concrete interventions to fight conditions that seriously threaten children’s safety and development. Yet, international policies and regulations have not been immediately implemented countries that have ratified. In the meantime, children are far from immune to diseases, abuses, exploitation and violence. Tragically, such a condition is reinforced by the absolute poverty that chokes family life. Behind this situation there are indeed structurally complex causes. In addition to the international institutions that have the right – based on common agreements – to control common regulations, national development policies have an irreplaceable role in addressing such an urgent problem. However, the role of civilians can never be ignored either. Elevating the dignity of children in poor countries, in facts, does not exclude international responsibility.

Kata-kata Kunci: Anak-anak, etika sosial, peran negara (kaya), penindasan dan eksploitasi, lembaga internasional, keluarga.

A Social Justice Perspective on the Lord’s Prayer
(José M. de Mesa)

Abstrak: Doa Tuhan Yesus seringkali dipahami sebagai ringkasan dari pesan utama Yesus tentang Kerajaan Allah. Untuk melihat kaitan antara Injil dan keadilan sosial, analisis singkat mengenai Doa Tuhan Yesus penulis sajikan dalam artikel ini. Analisis ini juga dimaksudkan untuk menunjukkan bahwa perspektif sosial dari doa tersebut bukan hanya sah, melainkan juga sangat bermanfaat untuk menyampaikan makna yang begitu kaya dari doa tersebut dalam hubungannya dengan persoalan-persoalan keadilan dan perdamaian yang dihadapi oleh Gereja pada masa kini. Lebih jauh, artikel ini berbicara tentang Doa Tuhan Yesus sebagai sebuah kerangka untuk menjelaskan pemahaman Gereja tentang keadilan sosial yang diungkapkan dalam Ajaran Sosialnya.

Keywords: Kingdom of God, covenant, justice, Abba-King, teachings, social sin.

“Amanat Agung” dalam Pluralitas Agama:

Masalah Eksegetis dan Hermeneutis
(Martin Harun)

Abstract: The different interpretations of Jesus’ mission order in Mat 28:18-20 is an example of very different views and attitudes among Christians today. Some understand and implement it literally, as it once may have been understood by the first Christians, or more specifically may have meant for Matthew’s community when it was excluded from the Jewish synagogue. Others disregard it altogether as a commission not originating from the historical Jesus but from a later proselytizing community. Both extreme positions hamper ecumenical and interreligious dialogue. This article looks for a way out of this deadlock (1) by understanding Mat 28:18ii as a message from the living Christ for Matthew’s Jewish-Christian community while opening itself to the nations, and (2) by asking the hermeneutical question of how this message can be understood and implemented in the very different situations of Christianity among other religions today.

Kata-kata Kunci: Amanat Agung, Kristus kebangkitan, komunitas Matius, dialog, pertimbangan hermeneutis.

Tinjauan Buku (8 buah)

March 31, 2006

Abstrak: Vol. 5, No. 1, April 2006

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What can We Learn from Confucian Ethics

to Overcome Our Moral Crisis?
(J. Sudarminta)

Abstrak: Setelah menyebut beberapa gejala sosial yang dapat merupakan indikasi adanya krisis moral di Indonesia, tulisan ini bermaksud memberi jawaban atas pertanyaan tentang apa yang dapat dipelajari dari Etika Konfusian guna mengatasi krisis tersebut. Menurut hemat penulis, sekurang-kurangnya ada tiga hal yang dapat dipelajari dari Etika Konfusian guna mengatasi krisis moral di Indonesia. Pertama, menjalani proses pembinaan diri terus-menerus yang melibatkan baik aspek perluasan maupun pendalaman diri sebagai manusia, pelaku tindakan moral. Kedua, membentuk diri sebagai cendekiawan yang terlibat dalam kehidupan public di tengah masyarakat dan punya rasa tanggung jawab moral yang tinggi. Ketiga, pemupukan sikap toleran secara sosial, kepekaan rasa kemanusiaan dan keadaban public. Etika Konfusian mengandung nilai-nilai moral universal yang dapat diterima juga oleh mereka yang bukan penganut aliran Konghucu. Pengadopsian nilai-nilai tersebut sebagai dasar pembinaan moral public manusia Indonesia dalam rangka mengatasi krisis moral yang melandanya tentu saja perlu disesuaikan dengan kenyataan bahwa masyarakat Indonesia adalah masyarakat yang majemuk, baik secara etnik maupun keagamaan.

Keywords: Moral crisis, human self-cultivation, character-building, chun-tzu, the art of “managing the world”.

The Idea of the Good in Plato’s Republic
(Thomas Hidya Tjaya)

Abstrak: Konsep mengenai Yang Baik (agathon) memegang peranan sangat penting dalam filsafat Plato, khususnya dalam metafisika, epistemology, dan etika. Tulisan ini merupakan analisis atas konsep tersebut dalam dialog Plato berjudul Republic (Politeia). Penulis memperlihatkan bahwa agathon memberikan keteraturan atau harmoni kepada Forma dan menjadikan Forma tersebut objek yang paling harmonis di antara semua objek yang termasuk dalam kelompoknya. Filosof yang berhasil memandang Yang Baik memperoleh pengetahuan mengenai harmoni yang perlu diterapkan dalam berbagai situasi. Dengan demikian, pengetahuan mengenai Yang Baik memberikan manfaat praktis bagi mereka yang memilikinya.

Keywords: The Good, the Forms, order, harmony.

Menalar Percakapan tentang Allah
(Hartono Budi)

Abstract: The pluralism of theologies raises deep concern on the relative adequacy of any “talk of God”. The various theological approaches are not all of equal value, yet altogether indicate one fundamental theological insight: the unspeakable and unfathomable mystery of God. From a Christian point of view, this also a rationale intrinsic to Christological interpretations which serve as the basis for the unity of all christologies. How do we do an experience based theology?

Kata-kata Kunci: Kemajemukan kristologi, pengalaman iman, metode teologi, metode proyek, pastoral.

Nicolaus de Cusa dalam Problematik Dialog Agama

(Telephorus Krispurwana Cahyadi)

Abstract: Talking about history of theology of religions, we cannot ignore Nicolaus de Cusa (1401-1446). In his writing, De pace fidei, he saw the possibility of promoting peace among people having different religions. This can take place if they seek and discover the same source of their faith. Yet, in his other writing, Cribratio Alkorani, de Cusa developed an apologetic attitude. From his works, we can learn to develop the right religious attitude in a spirit of openness and dialogue.

Kata-kata Kunci: Dialog, Islam, teologi agama-agama.

A Theology of Dialogue Founded upon an Open Exclusivism?
(A. Setyo Wibowo)

Abstrak: Dalam bidang dialog antaragama, istilah pluralisme tidak memadai untuk mengungkapkan posisi yang ingin dikatakannya. Bila penulis, dalam artikel ini mengritik istilah pluralisme, penulis sama sekali tidak ingin menolak gagasan tersebut. Dengan melampaui “cap-cap” eksklusivisme, inklusivisme dan pluralisme, penulis menyajikan sebuah contoh bagaimana semua agama, termasuk Kristianitas, dari dalam tradisi khas mereka, dapat mengembangkan semangat yang diungkapkan oleh istilah “pluralisme” yang tidak memadai itu.

Keywords: Dialogue, Pluralism, Open Exclusivism.

“Adieu”: Berteologi Bersama Derrida
(Trisno S. Sutanto)

Abstract: This essay, first delivered as a lecture in Teater Utan Kayu community, is an extended meditation on the French word adieu, a common word which, in the hands of Emmanuel Levinas and Jacques Derrida, became a philosopheme. Through the polysemy of adieu (can be written as adieu, a-Dieu, or à-Dieu but with the same pronunciation, like Derrida’s famous difference) I try in this essay to develop a new set of vocabularies to do theology with Derrida. John D. Caputo’s analysis, especially in his magisterial work, The Prayers and Tears of Jacques Derrida, gave illuminating insights into the structure of Derrida’s religion without religion that became the focus of this essay. I suggest that by following Derrida’s deconstruction move, i.e., “to philosophize with hammer”, we can make a rupture in the Enlightenment wall and enable us again to speak about God, of God, and to God [à-Dieu].

Kata-kata kunci: Pada Tuhan, tanpa Tuhan, agama tanpa agama, iman tanpa iman.

Tinjauan Buku (8 buah)

September 30, 2005

Abstrak: Vol. 4, No. 3, Oktober 2005

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Teodisea, Antropodisea, Anti-Teodisea?

Allah, Manusia, dan Penderitaan
(Adrianus Sunarko)

Abstract: Facing the reality of so much suffering in the world and the absurdity of life, humans are forced to take a stand. This article presents several alternative attitudes taken when faced with the absurdity of life: hopelessness, rejection, and heroic struggle in spite of many failures. This article also presents an alternative offered by Christianity, which is seen as a mode of hope.

Kata-kata Kunci: Allah, manusia, penderitaan, absurditas, pengharapan.

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Mendakwa Allah? Catatan tentang Teodisea
(Franz Magnis-Suseno)

Abstract: This paper puts forward new thinking in tackling a problem that has for centuries challenged philosophers and believers alike: that of how the good and almighty God can allow such a terrible amount of suffering to happen, often to the innocent, in this world – the problem of theodicy. First the problem is defined and cheap solutions refuted. Then the “classical” way of theistic philosophy in handling the problem is presented which leads to the admission that in the end philosophy has to bow before a mystery. Only religion, by proclaiming redemption by God, can lead us further. The author then introduces fresh thinking by Jörg Splett and Josef Schmidt which, while not lifting the mystery, shows that philosophy can positively lead to the threshold of trust in God. This leads naturally to a theological reflection on faith in Christ.

Kata-kata Kunci: Teodisea, kejahatan, penderitaan.

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Sejarah dan Kritik terhadap Krisis Modernisme:

Pra dan Pasca Sodalitium Pianum
(Antonius Eddy Kristiyanto)

Abstract: It is very difficult to give the exact meaning of modernism. Some connect it with the spirit of liberalism. The scholars who are usually considered to be modernists like Blondel (philosophy of action), Sabatier (direction), Loisy (tendency), James (pragmatism), Bergson (intuitionism) have their own notions with regards to religious questions. Leaders of the Church saw that the faithful faced enemies all around and created the idea of papal authority, supported neo-scholasticism as the official theology in the Church, and opposed the critical study of the Holy Bible, etc. Finally, with the support of the anti-modernists, the Holy See and Pius X (the most active, powerful, and effective anti-modernist) issued Lamentabili and Pascendi, which condemned 65 propositions of the modernists. Modernism, from then on, became a slogan to be applied to whatever was disliked in liberal Catholic thought, theology, politics, literature. Historically speaking, all clerics were required to take the oath against modernism. Pascendi did not only underline that modernism directly attacked agnostic, immanentist, and evolutionary-naturalistic doctrines, but also judged modernism as the synthesis of all heresies. At the center of the campaign against the modernist movement was the association, sodalitium pianum (or sapinière) directed by Benigni. Furthermore, the modernists opened themselves to the world and its growth; and the crisis of modernism reveals that any religious institute that goes on pilgrimage should not claim the truth as its own property.

Kata-kata Kunci: Modernisme, anti-modernisme, sapinière, Lamentabili, Pascendi.

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Hagar, Ismael, dan Perahasiaan Informasi oleh Abraham:

Pergolakan Tekstual dalam Kej 16-21
(Thomas Aquino Deshi Ramadhani)

Abstract: The Hebrew Scripture describes Sarah and Isaac as more privileged than Hagar and Ishmael. In such description a positive image of Abraham has been taken for granted. A constructive reading can show that Abraham is not described without questionable attitudes or acts. This article is a first step within a larger project of research on the figures of Hagar and Ishmael. It uses a Bakhtinian reading to give place to different voices of consciousness in the story. Abraham can be constructed as a hero in a parody. Hagar and Ishmael will appear as innocent victims of Abraham’s concealment of a secret information from God. It can also offer a depiction of Sarah as matriarch who is deeply involved in the construction of consciousness.

Kata-kata Kunci: Informasi rahasia, pembicara, pendengar, perjanjian, anak.

Tinjauan Buku (7 buah)

September 30, 2005

Abstrak: Vol. 4, No. 2, Juni 2005

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(Edisi Khusus)

Toward a Global Civil Society?

Kantian and Islamic Thinking on Moral and Politics

Lectures given at a symposium held in Jakarta in December 2004
Immanuel Kant
(1724-1804)

Preface
(Marla Stukenberg & Fransisco Budi Hardiman)

Pengantar
(Franz Magnis-Suseno)



Human Rights, Political Democracy and the Global Order:

Reflection on the Consequences of Kant’s Practical Philosophy

in a Globalizing World
(Matthias Lutz-Bachmann)

Abstrak: Karangan ini membahas filsafat politik Kant sebagaimana termuat dalam esainya yang termasyur “Menuju Perdamaian Abadi” dan dalam “Metafisika Moralitas”. Dalam tulisan-tulisan ini Kant mengandaikan paham otonomi dan postulat bahwa hanya ada satu hak yang dimiliki manusia karena ia manusia, yaitu kebebasan dari kekangan oleh pelaku lain.

Dua pertimbangan ini berakar dalam prinsip-prinsip filsafat moral Kant. Dari situ kita dapat mengerti secara sistematik mengapa postulat hak-hak asasi manusia dan tatanan politik demokratis masuk akal dan dapat mengklaim keberlakuan lintas budaya, global atau universal. Dalam kondisi globalisasi, perekonomian mondial dan lembaga-lembaga politik baru sekarang yang bertindak secara global, penulis mengajukan argumentasi agar diciptakan peraturan-peraturan legal public yang kuat, yang mengikat semua Negara dan pelaku internasional untuk menghormati keberlakuan universal hak-hak asasi manusia dan martabat manusia. Kewajiban-kewajiban ini mengandung keharusan politik untuk membangun sebuah tatanan legal public internasional yang efektif, di dalamnya, dan olehnya, perlindungan perdamaian dan hak-hak asasi manusia dimungkinkan di mana-mana di dunia.

Abstract: The article deals with Kant’s Political Philosophy in his famous essay “Towards Perpetual Peace” and the “Metaphysics of Morals”. In these writings Kant presupposes the concept of autonomy and the postulate that there is only one innate right, namely, the freedom from being constrained by other actors.

Both arguments are rooted in the principles of Kant’s Moral Philosophy. From here we can systematically understand why the postulates of basic human rights and a democratic political order are reasonable and can claim a cross-cultural, global or general validity. Under the conditions of a globalizing, world-wide economy and new political, globally acting institutions of today I argue for strong legal public rules by which all state and international actors are obliged to respect the universal validity of basic human rights and human dignity. These obligations imply the political necessity to build up an effective international legal public order in which and by which the protection of peace and human rights is made possible everywhere in the world.

Keywords: Human Rights, Political Democracy, and the Global Order.



Kant’s “Perpetual Peace”

and the Concept of Global Governance – Vision or Illusion?
(Franz Nuscheler)

Abstrak: Dalam karangan ini Nuscheler membahas sejauh mana cita-cita Kant tentang “perdamaian abadi” mempunyai makna nyata bagi usaha untuk menciptakan tatanan global yang berdamai. Dalam bagian pertama Nuscheler merumuskan dan menjelaskan lima pernyataan tentang visi Kant: Bahwa kant secara kategoris menolak perang sebagai sarana pencapaian tujuan-tujuan politik, bahwa campur tangan paksa dalam urusan internal Negara lain tidak dapat mengatasnamakan Kant, bahwa perdamaian tidak dijamin dengan mempersiapkan perang, melainkan dengan memperkuat kekuasaan hokum, bahwa konsepsi Kant tentang “hukum cosmopolitan” mengikat negara-negara untuk menerima pengungsi dan lain pendatang dengan ramah, dan bahwa Kant mempunyai visi tentang global governance. Selanjutnya Nuscheler mencatat tiga hal: Pertama, Diskusi tentang global governance yang berlangsung sekarang mengambil alih beberapa dari pikiran inti Kant, kedua, masalah penciptaan kondisi-kondisi suatu tatanan berdamai terletak dalam kelemahan kehendak politik mereka yang bertanggungjawab untuk melaksanakan apa yang sudah dikonsepsikan, ketiga, meskipun demikian, namun sudah ada kemajuan-kemajuan nyata yang tercapai. Kesimpulan yang ditarik Nuscheler: Cita-cita Kant bukan sekadar ilusi, melainkan sebuah visi masa depan yang menantang.

Abstract: In this article Nuscheler checks how far the ideal of Kant’s “Perpetual Peace” may have real meaning in the search for a global order of peace. In the first part Nuscheler formulates and explains five propositions on Kant’s vision: That Kant categorically rejects war as a means to achieve political goals; that violent interventions in the affairs of other nations cannot be justified by appealing to Kant; that peace cannot be assured by preparing for war, but by strengthening the law; that Kant’s conception of cosmopolitan rights obliges host states to provide universal hospitality to refugees and others in need; and that Kant offers a vision on global governance. In the second part Nuscheler makes three points. First, the ongoing discussion on global governance borrows on core ideas of Kant; second, the real problem in creating the conditions for an international order of peace is a lack of political will on the part of those responsible; third, nevertheless, significant progress has already been achieved. Nuscheler comes to the conclusion that Kant’s ideas on peace, far from being an illusion, are, in fact, a challenging vision of what can be done.

Keywords: Peace, global order of peace, law, cosmopolitan rights, global governance.




The Textual-Theological and Critical-Philosophical Approach to Morality

and Politics: A Comparative Study of Ghazali and Kant
(Amin Abdullah)

Abstrak: Tulisan ini menelusuri struktur dasar rasionalitas tekstual-teologis (hadarah al-nass) sebagaimana ia dikembangkan oleh Ghazali di dunia Muslim, dan rasionalitas filosofis (hadarah al-falsafah) yang dikembangkan oleh Immanuel Kant dalam tradisi Barat. Dua-duanya akan diperbandingkan dengan seksama dan dianalisa implikasi dan relevansi mereka, khususnya berhadapan dengan tantangan-tantangan moral dan politik yang termuat dalam usaha untuk menciptakan perdamaian lestari dalam kondisi-kondisi kontemporer. Akan diperlihatkan bahwa rasionalitas tekstual-teologis mengalami kesulitan serius apabila harus membedakan antara moralitas dan politik, lalu dengan mudah bias terbawa ke skripturalisme atau tekstualisme, untuk tidak mengatakan, fundamentalisme, religius. Rasionalitas filosofis di lain pihak membuktikan diri mampu untuk membedakan dengan kejelasan dialektis antara wilayah prinsip-prinsip dasar moralitas dan arena politik praktis sehari-hari. Paham pemisahan antara negara dan agama dalam tradisi Barat berhadapan dengan salah paham dari pihak teolog-teolog dan politisi Muslim dari mereka yang terlalu menekankan keterkaitan antara agama dan negara.

Meskipun komunitas politik Muslim mengalami kesulitan-kesulitan, akan tetapi, sebagai akibat peningkatan pendidikan dalam dunia Islam, sebuah generasi pemikir politik Muslim baru menyadari betapa pentingnya pengembangan pemikiran politik yang “tercerah” (al-aql al-siyasy al-jadid al-istila’i), dengan berpartisipasi dalam “desa global” dan menolak untuk terperangkap dalam rasionalitas teo-politik semata-mata (al-aql al-siyasy al-lahuty).

Abstract: This paper delineates the fundamental structure of textual-theological rationality (hadarah al-nass) as elaborated by Ghazali in the Muslim world, and philosophical rationality (hadarah al-falsafah) as elaborated by Immanuel Kant in the Western tradition. Both will be carefully compared and their implications and relevance closely analyzed, especially in response to the moral and political challenge involved in the endeavor to establish lasting peace under contemporary conditions. It will be shown that textual-theological rationality faces grave difficulties in separating morality from politics, being easily led to religious scripturalism or textualism, not to say fundamentalism. Philosophical rationality, on the other hand, shows itself able to distinguish in a clear dialectical way between the area of basic principles of morality and the arena of daily practical politics. The idea of the separation between state and religion in Western tradition is misunderstood by Muslim theologians and politicians as well as those who put much emphasis on the interwovenness of religion and state.

Keywords: Textual-Theological Rationality, Philosophical Rationality, Lasting Peace, Religion Textualism.



Nail of the World or Umbrella of Reason?

Javanese Ideas on Power and Immanuel Kant’s Republicanism
(Franz Magnis-Suseno)

Abstrak: Dilihat sepintas, republikanisme Kant bertentangan sama sekali dengan pengertian kekuasaan dalam tradisi Jawa. Padahal Kant mengklaim bahwa republikanisme merupakan satu-satunya bentuk organisasi politik yang menjanjikan perspektif untuk menciptakan perdamaian lestari dalam kondisi-kondisi pasca-tradisional. Maka muncul pertanyaan apakah republikanisme bias diakomodasi dalam paham kekuasaan Jawa tradisional. Analisa terhadap fungsi para punakawan dalam wayang memperlihatkan bahwa paham kekuasaan Jawa mempunyai lapisan lebih mendalam di mana kekuasaan berkaitan dengan kejujuran, keadilan dan tanggungjawab. Dalam bagian kedua mau diperlihatkan, dengan cara yang mirip, bahwa etika Jawa bukan sekedar etika keselarasan, melainkan berakar dalam intuisi-intuisi moral sejati. Intuisi-intuisi ini mencakup jawaban terhadap pertanyaan fundamental yang oleh Kant tidak ditangani secara memuaskan, yaitu mengapa kita harus bersikap moral. Dalam bagian ketiga ditarik kesimpulan bahwa intuisi-intuisi moral Jawa dapat menjadi jembatan antara paham kekuasaan Jawa tradisional dan republikanisme Kant. Di satu pihak, intuisi-intuisi konkret, multi-segi Jawa tentang hakekat moralitas bias mengisi pendasaran tipis moralitas dalam hokum akal budi oleh Kant. Di lain pihak, orang Jawa perlu belajar bahwa legalitas, ketaatan terhadap hukum, bukan hanya merupakan kewajiban moral, melainkan prasyarat untuk menciptakan kondisi-kondisi politik mantap menunjang perdamaian.

Abstract: On first impression, Kant’s republicanism seem totally contrary to what Javanese traditionally understand of power. Kant, at the same time, claims that republicanism is the only form of political organization that opens a perspective for establishing lasting peace under post-traditional conditions. This raises the question whether republicanism could find a foothold in the traditional Javanese conception of power. An analysis of the function of the punakawan in the Javanese wayang shadow play shows that the Javanese conception of power has a deeper layer where power is connected to honesty, justice and responsibility. In the second part it is argued, in a similar way, that Javanese ethics are not just ethics of harmony, but are rooted in genuine moral intuitions. These intuitions contain an answer to the fundamental question, only insufficiently treated by Kant, why we should be moral at all. In the third part it is concluded that Javanese moral intuitions will serve as a bridge between Javanese traditional ideas on power and Kant’s republicanism. On the one hand, Javanese concrete, multi-aspect intuitions of what morality is all about fill in Kant’s thin reliance on the law of reason. On the other hand, Javanese have to learn that legality, obedience to the law, is not only a moral duty, but a precondition to establishing stable, peaceful political conditions.

Keywords: Republicanism, Javanese conception of power, punakawan, ethics of harmony, morality, law of reason, legality.


The Difficult of the Subject
(Goenawan Mohamad)

Abstrak: Makalah ini memfokuskan perhatiannya pada dialektika aneh paham modern “subjek”. Pada Kant, “subjek” mengungkapkan martabat manusia sebagai makhluk rasional dan otonom yang menciptakan makna dalam dunia heteronom murni faktual. Tetapi karena rasionalitasnya yang kering itu “subjek” dalam filsafat abad ke-20 justru semakin kehilangan artinya. Akan tetapi, subjek tentu tetap ada, seperti misalnya terungkap dalam sebuah syair Chairil Anwar, dan seperti terus menerus diingatkan oleh Adorno maupun Heidegger. Di sini manusia menyadari diri sebagai subjek dalam rasa ketakutan, dan pasivitasnya, dalam perasaan terancam, dalam ketubuhannya. Kebebasan sebagaimana dipahami Kant lalu tidak lebih daripada penindasan terhadap dorongan-dorongan yang dirasakan. Selanjutnya karangan menunjuk pada sebuah perkembangan baru: Pada saat rasionalitas nir-tubuh Barat dikritik habis-habisan, ada gerakan baru muncul, yaitu revivalisme Islami. Seperti misalnya pemikiran Sayd Qutb. Makalah memperlihatkan bahwa pemikiran Qutb yang sama sekali menolak cita-cita modernitas Barat, dalam kenyataan kelihatan seperti tiruannya. Tekad mutlak untuk menyembuhkan dunia, dengan berpegang pada kemurnian teks, tekanan pada “kebenaran” dan pada kekhalifatan manusia seakan-akan menghidupkan kembali gagasan Kant tentang kedaulatan subjek. Ada yang paradoks: Revivalisme sangat menekankan kefanaan manusia, tetapi sekaligus menyingkirkan sikap ironis, realitas tak tersangka dan sikap main-main. Revivalisme mengadaikan kesadaran yang sama sekali identik dengan arti teks, dengan melupakan bahwa kata-kata selalu memiliki sejarah rusuh. Janji-janji revivalisme tidak menjanjikan emansipasi. Lalu apa? Makalah menunjuk pada pemikiran baru di beberapa negara bekas komunis. Begitu misalnya Zizek melihat hakekat emansipasi dalam kenyataan bahwa sibjek bersifat cair. Saya bebas karena saya berada di dunia.

Abstract: This paper focuses its attention on the strange dialectics of the modern concept of “subject”. With Kant, “subject” expresses the dignity of the human person as rational, autonomous creator of meaning in a world of heteronomous facticity. But because of its bleak rationality “subject” in 20th century philosophy becomes more and more meaningless. Actually, as expressed in a poem by Chairil Anwar and elaborated by Adorno and Heidegger, human subjectivity emerges somewhere else: in anxiety, passivity, in the feeling of being threatened, in being a body. Kant’s freedom, then, seems to be its opposite, restriction of one’s own impulses. But while, in the West, bodiless rationality is under heavy critique, a new movement arises on the intellectual horizon: religious – say Muslim – revivalism, as for instance embodied in the teachings of Sayd Qutb. The paper points out that while Islamic revivalism totally renounces the ideals of Western modernity, it actually looks like its parody: its ferocious will to heal the world by sticking to the ‘purity’ of a Text, its pre-occupation with “truth”, its stress on human ‘vicegerency’ which revives Kant’s idea of the sovereignty of the human subject. There is a paradox here: while emphasizing human transience, revivalism represses irony, the unpredictable and the playful. It presumes a consciousness completely identical with the clarity of the text, overlooking that words have turbulent histories. No emancipation can be expected from their promises. Then, what remains? The paper points to new thinking in formerly communist countries. Zizek, for instance puts the essence of emancipation in fluidity. I am free because I am in the world.

Keywords: Subject, body, freedom, bodiless rationality, modernity, revivalism, fluidity

March 31, 2005

Abstrak: Vol. 4, No. 1, April 2005

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Sains dan Pencarian Makna

(Louis Leahy)

Abstract: Very often questions about the relationship between Science and Religion arise from ethical problems. However, in the following article we intend to consider the same problem from the perspective of a search for meaning (la question du sens). Actually, some discoveries and queries of contemporary Science impel many scientists to consider the problem of meaning seriously. In so doing Science seems to raise questions which point beyond itself and transcend its power to answer; and in its search for the fullest possible understanding of the universe, the God hypothesis appears to be really relevant. Finally some criteria or reference will be proposed to evaluate the validity of certain scientific insights concerning the ‘divine’, and their compatibility with the God of religious Monotheism.

Kata-kata Kunci: Prinsip anthropik, penciptaan, paradigma, masalah asal-usul, pencarian makna.

Ilmuwan dan Problem Epistemik Ruangwaktu
(Karlina Supelli)

Abstract: “The End of Science” marked the twenty-fifth anniversary of the Nobel Conference that took place at Gustavus Adolhus College in 1989. The title asks not whether science itself is about to end, but whether people will stop claiming that science is citadel of objectivity. The title reflects the schism in the studies of scientific theorizing. Philosophers working within narrow epistemic concerns have continued to offer rational reconstructions of scientific activity. The skeptical challenge comes from the sociologically inclined historians of science. In scrutinizing the acceptance of a scientific idea, they urge that standards of objectivity should not be privileged at the expense of other extra-scientific relevant factors. In this article I will argue that the idea of “the end of science” could be clearly comprehend by examining the radically new problems faced by the scientists between 1860 and 1920. Confronted with rival claims about the world, they sought to identify the rational basis for scientific theory choice. Ironically enough, their interpretation of scientific theories reduced science to a mere convention or economic thought. A clearer view of the shifting intellectual foundations at that period will suggest a clearer understanding of the relation between scientific theories and nature.

Kata-kata kunci: Geometri, ruangwaktu, konvensionalisme, kerelatifan, empirisisme logis.

Manusia dalam Sejarah: Jalan Menuju Allah
(Adrianus Sunarko)

Abstract: One of the central problems in modern theology is how to integrate the discovery of modern humans as free subjects with the lifestyle consistent with faith in a transcendent God. In his writings, Karl Rahner shows consistently that these two aspects – if understood correctly – do not contradict each other. Through a critical dialogue with Rahner, the author presents in this article one form of effort to make such an integration. The discovery of modern humans as free subjects itself can open up a new way – among other way – to God. Precisely in our very basic activities as humans, namely, in the daily to understand and to act freely, we actually always presume the existence of God. In our self-actualization as humans in history, we actually always encounter God. This is our daily mysticism as modern humans.

Kata-kata Kunci: Allah dan manusia, mengetahui, tindakan bebas, wahyu, sejarah, mistik.

Penghapusan Kekerasan dalam Rumah Tangga

Dalam Perspektif Agama Kristiani
(Ignatius L. Madya Utama)

Abstract: Domestic violence still takes place even among people who embrace a certain religion. If asked whether religions teach violence, the answer will unanimously be no. but is it that simple? This article investigates both the liberating as well as the death-dealing aspects of Christian religious teachings with the hope that we can interpret them correctly so that they can help us prevent all forms of violence and eradicate them.

Kata-kata Kunci: Kekerasan dalam rumah tangga, “keserupaan” dengan Allah, kesetaraan, patri-kyriarki.

Tinjauan Buku (7 buah)

September 30, 2004

  Abstrak: Vol. 3, No. 2, Oktober 2004

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Good atau God?

Catatan Tentang Filsafat Moral Iris Murdoch

(Franz Magnis-Suseno) 

Abstract: This article explores the challenging moral philosophy of Iris Murdoch. Murdoch exposes post-Kantian “existentialist-behaviorist” moral philosophy as shockingly misguided. By blindly following the dogma of the pure factuality of outer reality, post-Kantian philosophy is forced to put the whole question of morality into the act of choosing of the will. But this account of morality is faulty on several points. It does not take into account what modern psychology says about the paralyzing selfcenteredness of the ego, nor does it account for the fact of moral development. Following Simone Weil, Murdoch shows that morality, first of all, has something to do with giving attention to outside reality. Freedom, then, does not consist in the first place in choosing this or that, but in overcoming natural self-centeredness and becoming able to see people or situations in “a just and loving way”. Often at the moment of deciding what to do, the answer has already become clear. Growth in morality, thus, means becoming free from natural self-centeredness and being able to see reality better and better. Murdoch explains this process, following Plato, as propelled by the attraction of the “idea of the Good”. The article, then, discusses Murdoch’s emphatic refusal to connect this idea of the Good withGod.

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Kata-kata kunci: Memandang dengan adil dan baik, idea Yang Baik, kebebasan, manusia Kantian lusiferian, pandangan eksistensial-behavioris

Tolok Ukur Penilaian Moral:

Sebuah Kajian Atas Etika Pragmatik John Dewey

(J. Sudarminta)

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Abstract: What criteria should we use to make our moral judgments? In response to this basic and practical question we often face in our daily lives, in this article I would like to present and evaluate John Dewey’s criteria for moral judgment which he expounded in his pragmatic ethics. This article will be divided into three parts. First, different from traditional teleological ethics which consider the certain human final end as the ultima criterion for judging the morality of an act, in Dewey’s view, an act should be judged morally good if it achieves its specific and contextual end-in-view. There are many ends-in-view as there are many moral acts, and an end-in-view can never be determined apart from the actually available means to achieve it. Second, for Dewey, an act is considered good or morally right if it does in practice lead to the human self-realization of the agent. What constitutes an agent’s human self-realization can never be determined in an a priori way. Unlike Aristotle and Thomas Aquinas, who consider human self-realization as closely related to what is essential to human nature, namely his/her being a rational and social animal, Dewey rejects essentialism with respect to human nature in understanding human being. He understands human self-realization within the context of human dynamic process of “transactions” with the person’s concrete environment. Third, as an evaluation of Dewey’s view, first of all, it will be shown how Dewey, despite his being a modernist and a strong believer in science and the scientific method, has antedated postmodern tenets by rejecting essentialism and universalism while embracing the plurality of moral values and the contextuality of moral judgments. By emphasizing the importance of social values and one’s integration into one’s community, possibly under the influence of Hegel’s concept of Sittlichkeit, Dewey’s moral theory also has some communitarian elements. Then, it will be shown how Dewey’s theory of moral judgment, being pragmatic and utilitarian, may be against the principle of justice and does not take seriously the importance of motivation in making moral judgments. Finally, an appreciation of Dewey’s positive approach in moral education is put forward.

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Kata-kata Kunci: Etika, organisme, lingkungan, ends-in-view, pengembangan diri, pragmatisme.

Aquinas’ Fundamental Ethics:

Selected Readings from Summa Theologiae

(F.X. E. Armada Riyanto)

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Abstrak: Gagasan etis buku Summa Theologiae Thomas Aquinas sangat kaya. Kekayaan idenya kerap disebut sebagai pondasi etika filsafat kristiani. Filsafat Thomas memang menjadi emblem rasionalitas kekristenan (Gereja Katolik). Tulisan ini menelisik beberapa tema dalam buku yang menjadi ringkasan tema-tema etis, filosofis, teologis sepanjang masa itu, Summa Theologiae. Diajukan di sini delapan tema: konsep akal budi praktis Aristotelian, kehendak manusia untuk berbuat jahat, baik sebagai objek kehendak, prinsip double effect, definisi hukum, habit-virtue-reason, definisi keadilan, soal reproduksi dan ilmu pengetahuan modern. Uraian setiap tema merepresentasi aktivitas membaca dan menganalisis filsafat Thomas, yang di sini sering diurai dalam dialognya dengan filsafat Aristoteles, Plato, Sokrates dan yang lain. Masing-masing tema melukiskan point-point fundamental etika Thomistik.

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Keywords: Ethics, practical reason, evil, double effect, reason, science.

Janganlah Takut Menghadapi Dunia:

Sebuah Penafsiran Terhadap Konsili Vatikan II

(Thomas Hidya Tjaya)

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Abstrak: Entering into the 40th anniversary of its closing, the Second Vatican Council has sparked hot discussions and drawn various interpretations. This article purports to offer an interpretation of the event as an attempt to end the political and cultural isolation that the Church found itself in, due to the perceived threats of Modernism. Through its documents, both in their content and style, the Council invites the whole Church to engage in dialog with the modern world and its values as well as to forge collaboration with all people of good will, including other Christians, in addressing various problems of the world. Applied to the Church itself, the principle of aggiornamento (renewal) that animated the whole Council demands a new ecclesiastical style and way of proceeding that emphasizes the horizontal over the vertical dimension in the life of the Church. The

agenda of the Council has yet to be fully implemented in many more years to come.

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Kata-kata Kunci: Modernisme, isolasi budaya, aggiornamento, dialog, gaya.

Meneropong Keunikan dan Kontribusi Eskatologi Feminis

(Fransiskus Borgias M.)

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Abstract: Today feminist theology is enjoying its heyday in the history of Christian theology. Feminist theologians have reflected upon almost the whole realm of systematic theology (ecclesiology, liturgy, Mariology, Christology, etc). They have delivered their criticisms; they deconstruct and reconstruct whole topics and even taboos in systematic theology. Eschatology, however, is still not the main issue for most of them; the do not pay much attention to it though they know that eschatology is the mother of theology. As far as I know, only two feminist theologians deal with the topic: Rosemary Radford Ruether and Sallie MacFague. Here I will focus only on Ruether, paying attention to her critical reconstruction of theology and her critical effort to give useful contributions to the whole body of systematic theology, hoping that such step will bring some advantages to the Church and believers because theology is a critical reflection on faith in the midst of, and together with, the faithful.

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Kata-kata Kunci: Ekofeminisme, androsentrisme, Matrix Agung, apokalisptisisme, apokatastasis.

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Tinjauan Buku (12 buah) 

March 31, 2004

Abstrak: Vol. 3, No. 1, April 2004

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Consciousness, Memory, and Moral Resposibility:

John Locke on Personal Identity
(Thomas Hidya Tjaya)

Abstrak: Masalah identitas pribadi merupakan isu yang penting, bukan saja dalam pertanggungjawaban moral, melainkan juga dalam diskursus psikologis seperti kepribadian ganda dan hilang ingatan, serta kepercayaan religius mengenai keabadian jiwa dan reinkarnasi. Tulisan ini membahas pandangan John Locke mengenai identitas pribadi yang dibangun atas distingsi antara pengada bertubuh dan kesadaran. Bagi Locke, identitas pribadi seorang pengada rasional atau manusia terkadung dalam kesadaran, baik terhadap diri sendiri maupun terhadap dunia sekitar. Identitas pribadi seorang manusia bersifat kontinu sejauh kesadaran dapat mengapropriasi (menjadikan sebagai milik) berbagai peristiwa dalam hidupnya. Filsuf Thomas Reid dan Anthony Flew memperlihatkan berbagai kontradiksi dan masalah dengan pemahaman Locke ini. Dalam pandangan penulis, Locke tidak menyamakan kesadaran dengan ingatan, seperti dikritik oleh kedua filsuf di atas, melainkan hanya menekankan sifat apropriasi dari kesadaran. Akan tetapi, pandangan Locke memuat banyak masalah, misalnya, distingsi yang patut dipertanyakan antara manusia (a human being) dan pribadi (person), serta ketidakjelasan relasi antara kesadaran dan jiwa.

Keywords: Substance, soul, human being, apporipriation, accountability.

Dampak Teknologi Bagi Kehidupan Manusia
(J. Sudarminta)

Abstract: Based upon the classificatory framework and basic idea borrowed from Ian G. Barbour’s book Ethics in an Age of Thechnology, this article is an attempt to study the impact of technology on human life from three different viewpoints. First, under the heading of “Technology As Liberator”, technology is considered as a boon bringing a very positive impact on human life. Several benefits of technology form human well-being and reasons for being optimistic about it will be pointed out. Second, under the heading of “Technology As A Threat”, technology is viewed as a bane; several negative consequences of modern technology and several reasons for the need to be alert to its possible dangers will be considered. Third, under the heading of “Technology As Instrument of Power”, the ambiguity of technology is emphasized. Whether technology is a boon or a bane will very much depend upon the kind of power that determines its direction. At the end of article some important conclusions will be suggested.

Kata-kata Kunci: Ancaman, ambigu, kekuasaan, lingkungan hidup, tepat-guna.

Saint dan “Intelligent Design” Dalam Kosmos
(Louis Leahy)

Abstract: As progress in science continues to reveal previously unimagined complexities, many highly regarded scientists revisit the difficult and compelling question of the origin of life in our universe. As mathematicians, biologists or philosophers of science, they explore the possibility of developing a reliable method for detecting intelligent design, and they examine evidence for “design” in life and the universe. In this context, Michael J. Behe discusses the implications for evolutionary theory of what he calls “irreducible complex” biochemical systems. This paper intend to limit itself to his argumentation in favour of the empirical evidence of the presence of “intelligent designs” in nature and thus reinstate the notion of design within science.
Kata-kata Kunci: Irreducible Complexity, Cumulative Complexity, Design, Purpose.

The Limits of Religious Freedom in Indonesia 

During the New Order Era (1966-1998)
(Al. Andang L. Binawan)

Abstrak: Tulisan ini berisi ‘peta’ peraturan-peraturan yang berhubungan dengan kebebasan beragama di Indonesia semasa Orde Baru. Peta ini disusun berdasarkan cakrawala hokum, sehingga bersandar pada hirarki perundang-undangan yang berlaku pada masa itu. Peta akan dimulai dari kerangka ideologis sebagai lapisan luar dan diakhiri dengan kerangka eksekutif pada kerangka terdalam. Pada lapis ideologis, akan dilihat bagaimana sila pertama Pancasila yang berbunyi Ketuhanan Yang Mahaesa pada dasarnya sudah mempersempit makna kebebasan beragama dalam arti luasnya. Kemudian, batas kebebasan itu pun makin sempit pada dataran konstitusional dengan membatasi ‘isi’ dari kebebasan itu. Selanjutnya, pada penerapannya pada tingkat perundang-undangan dan peraturan, dan lebih lagi pada tingkat eksekutif, penyempitan itu makin kelihatan. Dengan kata lain, makna kebebasan beragama semakin sempit dipahami dan diterapkan pada level yang lebih praktis. Dari peta ini diharapkan terlihatnya suatu alur yang lebih gampang dievaluasi dan suatu ‘potret’ yang lebih gampang dilihat. Beberapa catatan kritis akan diberikan pula pada masing-masing kerangka. Tentu, harapannya adalah bahwa generasi sesudah Orde Baru dapat belajar banyak untuk langkah ke depan di bidang ini. Karena itu, beberapa usulan pemikiran juga disampaikan.

Keywords: Context, limits, law, regulations, religious freedom.

Scriptural Basis for the Model of the Church as Servant
(Eduardo Villena)

Abstrak: Pada zaman ini kita menjadi semakin sadar akan keragaman keyakinan-keyakinan religius serta pengalaman-pengalaman kultural kita. Bersamaan dengan itu, kita sadari pula bahwa kesenjangan antara mereka yang kaya dengan yang miskin tidak berkurang; sebaliknya justru menjadi semakin menganga. Kita mendapatkan diri kita berada dalam persimpangan jalan dari pengalaman ini: di satu sisi kita berada dalam pluralitas religius dan kultural, dan di sisi lain begitu besarnya jumlah orang yang hidup serba kekurangan yang tinggal dalam pluralitas religius dan kultural tersebut. Dari pengalaman dasariah ini, melalui makalah ini penulis bertujuan untuk memperdalam identitas kristiani kita berlandaskan pada Injil Yesus Kristus tanpa melihatnya sebagai suatu halangan untuk berelasi dengan mereka yang hidup berdampingan dengan kita.

Keywords: Kingdom of God, incarnation, Christian identity, culture, religion.

Peran Kaum Perempuan Dalam Hidup Menggereja:

Perspektif Laki-laki
(Ignatius L. Madya Utama)

Abstract: Although women comprise at least fifty percent of the membership of the Church, yet they do not play significant roles in it yet. In this article the writer argues that the main cause for this is the presence of patriarchy in the Church. This state of affair, of course, cannot be maintained for ever. To liberate the Church from the bondage of patriarchy so that women can have significant roles and responsibilities in the ministries and decision-making process of the Church, first of all the Church needs to learn from the roles Jesus and the Ancient Church gave to women in their lives and ministries. Secondly, the Church needs to realize the dream of becoming a participatory Church, by liberating Jesus and Mary from our ecclesial and devotional cages, and by facilitating a process of feminization both within itself and in society.

Kata-kata Kunci: Citra Allah, patriarki, “sangkar gerejawi”, “penjara devosional”, feminisasi.

Tinjauan Buku (9 buah)

September 30, 2003

Abstrak: Vol. 2, No. 2, Oktober 2003

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Setelah Lima Ratus Tahun: Berakhirkah Humanisme?
(M. Sastrapratedja)

Abstract: The author attempts to pursue the question whether the concept of humanism can still survive or has already come to a dead end. This article begins with a work that marked the beginning of humanism. In its development this movement has undergone a good number of “modifications,” crises, and finally finds a new face. Yet all its forms invariably boil down to the essential and universal dimension of humanity. On the one hand, humanism with the inspiration of the Enlightenment is considered the source of various ‘disasters’: imperialism, fascism, and totalitarianism. On the other hand, humanism as philosophy has defended human freedom and  dignity against different forms of tyranny. M. Arnold sees humanism as a bulwark against materialistic “anarchy” of the contemporary world. Moreover, humanism has helped articulate great themes of the modern revolutions as well as clarify the concepts and debates in politics, therefore, remain ideologically and conceptually central to the modern, or even postmodern, concerns. Another problem would concern the content of humanism for today. “Humanity” should not be considered a permanent “essence” or “final situation” but rather a process of becoming more human in interpersonal relationships as contexts and challenges continue to alter. Insofar as the human being still asks what it is to be human in order to be rightly called ‘human’, the author suggests, humanism as a way of life and philosophy is still relevant today.

Kata-kata Kunci: Humanism, Renaissance, the Enlightenment, the Crisis of Humanism, New Humanism, Relevance, Postmodern.

Bangsa dalam Tegangan Lokal – Global
(B. Herry-Priyono)

Abstract: In the midst of intensifying globalization in the last few decades, many forms of nationalist and ethnic revival are emerging. Far from being an antinomy, this paradox creates a narrative of tension between the local and the global. Within this tension, one of the most burning issues concerns the relevance or irrelevance of nationalism. This essay argues that fruitful reflections on nationhood can only be pursued by taking into account the historical condition of globalization. In particular, this essay offers an explanation as to how the politico-economic philosophy of neo-liberalism underlying the present character of globalization shapes both the forms and contents of the tension. It is also vis-à-vis this politico-economic neo-liberalism that the search for solutions is best situated.

Kata-kata Kunci: Bangsa, nasionalisme, local, global, globalisasi, neo-liberalisme.

Bebaskah Kita di Hadapan Allah?: Upaya Para Teolog

untuk Meresapi Pemikiran Modern tentang Kebebasan
(A. Sunarko)

Abstract: After Immanuel Kant, the notion of freedom has acquired a transcendental status. It means that without freedom as a condition, it would be impossible to speak about a truly human action. Human and moral actions cannot be conceived without presupposing the existence of freedom. Is this claim applicable to our act of faith as well? Are we allowed to believe in a God who does not take human freedom into account? Are we truly free before the Almighty and the Omniscient? In this paper I will present the struggle of some modern theologians over this issue. More precisely, I would like to introduce their efforts to appropriate modern thoughts about freedom into their theologies. It is, of course, open to debate whether or not they are successful with the project, or whether the essential characteristics of Christian faith have been lost in such an enterprise. Yet one thing is clear to them: without making sufficient room for freedom, the modern critique that heteronomy is dangerous for the life of faith and theology would be unavoidable.

Kata-kata Kunci: Kebebasan, transcendental, eksentrizität, transaszendenz fundamental.

Doktrin “Extra Ecclesiam Nulla Salus”: Sebuah Studi Perspektif
(A. Eddy Kristiyanto)

Abstract: In the history of the church we find some theologians, being the sons of their time, express the view “extra ecclesiam nulla salus” (no salvation outside the Church). The institutional leaders of the Catholic church later reduced and identified the word “Church” with the Catholic Church, the ecumenical council, even the pope himself. The political conflict of interest and power between the religious leaders and those civil institutions made this simplified understanding of the Church a crucial issue, especially from the Church side. In the Middle Ages, for instance, the Church was practically the only voice in the spiritual and moral fields. When the hegemony of the Church Catholic Church begins to fall apart and the plurality of religions becomes an undeniable fact, however, the Church is forced to reinterpret its views, doctrines, and attitudes. In truth, it is not easy! The Second Vatican Council promotes a fundamental revision of its view in relation to the concept of human salvation in general. On this view the claims of superiority and being the only possessor of religious truth should be abandoned. Theological reflections in the Catholic Church have since shown optimistic views about human salvation. They are articulated, among others, in the distinction between the substance of the faith and its historical expressions. For this reason, the study of the view “no salvation outside the Church” from the historical-theological perspectives is necessary.

Kata-kata Kunci: Doktrin, Keselamatan, (Lembaga) Gereja, Agama, Harapan, Kristen Anonim.

Tinjauan Buku (11 buah)

March 31, 2003

Abstrak: Vol. 2, No. 1, April 2003

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Karl Marx’s Concept of the Proletariat As the Agent of Human Emancipation:

An Exposition and Some Critical Remarks

(J. Sudarminta)

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Abstrak: Tulisan yang terdiri dari empat bagian ini bermaksud memaparkan dan menanggapi secara kritis konsep sentral dalam teori revolusi sosial Karl Marx, yakni  konsepnya tentang kelompok proletar sebagai pelaku utama emansipasi atau pembebasan manusia dari belenggu penderitaannya. Bagian pertama merupakan paparan tentang apa yang dimaksud oleh Karl Marx dengan kelompok “proletar” dan apa yang ia maksudkan

dengan “emansipasi manusia”. Bagian kedua bermaksud mengemukakan apa yang menjadi dasar pertimbangan Marx untuk menyebut kaum proletar sebagai pelaku utama emansipasi manusia. Bagian tiga menjelaskan bagaimana misi luhur dan penting tersebut menurut Marx dapat dilaksanakan oleh kaum proletar. Akhirnya pada bagian empat akan disajikan sebuah tanggapan kritis.

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Keywords: Capitalism, emancipation, class-struggle, alienation, private property, historical materialism, labor union.

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Ideologi Sebagai Pemikiran Politis

(Fransisco Budi Hardiman)

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Abstract: Ideology has a pejorative meaning in social science discourse. This article tries to elaborate the concept of ideology, which is developed by a recent study on a contemporary political ideology. It focuses on the central problem of ideology in a liberal society. In such a society ideology may lose its meaning as a false consciousness, because it must compete with other ideologies and becomes among other the possible political thoughts in a pluralistic society. The author appreciates the insights offered by the research, but he also tries to show that ideology as false consciousness is not out of date, especially in the midst of social injustice and underdeveloped societies.

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Kata-kata Kunci: Konservatisme, demokrasi sosial, komunisme, anarkisme, nasionalisme, ekologisme, fundamentalisme.

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Pandangan Dunia Pierre Teilhard de Chardin

(Louis Leahy)

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Abstract: Pierre Theilhard de Chardin integrates his scientific contribution in geology and paleontology, his mystical experiences, and theological doctrines into a coherent world view, which is “dominated by process thinking and centered on the phenomenon of evolution”. His theory of evolution shows some remarkable similarities with the new systems theory in biology. Its key concept, the “Law of Complexity-Consciousness”,

states that evolution proceeds in the direction of increasing complexity, which is accompanied by a corresponding rise in consciousness, culminating in human spirituality, a “noosphere”. Finally this “noosphere” yields intimations of a creative intention behind the world process, a wider meaning in this process, and, correlatively, a future beyond physical death in OMEGA, transcendent, and immanent.

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Kata-kata Kunci: Law of Complexity-Consciousness, Law of Recurrence, Biosphere, Noosphere, l’Union différencie, personnalise, Third Infinite, OMEGA.

God in Himself and God for Us:

Language and Trinity in Augustine’s De Trinitate

(Mujiburrahman)

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Abstrak: Artikel ini tidak dimaksudkan untuk mendukung atau melawan pandangan Kristiani mengenai Trinitas, melainkan untuk memberikan sebuah deskripsi bagaimana Trinitas dipahami oleh seorang teolog Kristiani yang besar, yakni Santo Agustinus, dalam buku terkenalnya, De Trinitate. Pembicaraan ini akan difokuskan pada argument Agustinus yang mengatakan bahwa Bapa, Putra dan Roh Kudus adalahs etara dan

sekaligus Esa. Untuk menjelaskan hal ini Agustinus mengembangkan tiga buah argument. Pertama, ia mengatakan bahwa Bapa, Putra dan Roh Kudus selalu beradadalam-relasi (relationship-wise), dan bkan berada-dalam-substansi (substance-wise); oleh karenanya, mereka sekaligus berbeda dan satu. Kedua, ia mengatakan bahwa Allah adalah sebuah keberadaan sederhana (a simple being), karenanya bagi Allah tidak ada perbedaan antara keberadaan-Nya dengan atribut-atribut-Nya. Ketiga, kata-kata manusia memiliki analogi dengan Sabda Allah; dalam arti, seperti halnya Sabda Allah merupakan asal-muasal bagi semua makhluk ciptaan, demikian pula kata-kata manusia merupakan asal-usul bagi kebudayaan mereka. Lebih jauh, seperti halnya Sabda Allah telah menjadi daging (= manusia), demikian pula kata-kata manusia telah menjadi suara. Sudah barang tentu, pemahaman Agustinus mengenai Trinitas tidak seluruhnya jatuh ke dalam sebuah teologi negatif atau ke dalam sebuah kepercayaan penuh terhadap kemampuan manusia untuk memahami misteri Allah Tritunggal.