Articles
<![CDATA[SPINOZA’S GOD METAPHYSICAL CONCEPTION OF THE DIVINE ]]>
<![CDATA[Adian, Donny Gahral]]>
<![CDATA[ Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Islam (STFI) Sadra ]]>
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<![CDATA[The discourse on conception of God has occupied fundamental position either in theology or philosophy. In philosophical one, this conception could be traced since very ancient time of Greek until modern era of philosophy with various metaphysical view points. Spinoza was one of the philosophers whose famous metaphysical conception of God is basically a critique toward transcendental paradigm that detaches God from His creation entirely. In this case, he develops his own metaphysical system that rests upon “substance†as focal category. This paper seeks to discuss Spinoza’s metaphysical conception of God which represents his theological monism through his wide range elaboration on “substanceâ€.]]>
<![CDATA[Tan Malaka, Dialektika, dan Filsafat Konfrontasi ]]>
<![CDATA[Donny Gahral Adian]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v17i02.418
<![CDATA[Abstraksi: Tulisan ini membahas bagaimana aktivitas politik seorang Tan Malaka bersandar pada filsafat dialektika. Basis filsafat dialektika adalah konfrontasi. Namun, konfrontasi di sini bukan sesuatu yang lantas saling menghancurkan melainkan justrumembuat perubahan fundamental dalam struktur kemasyarakatan. Tan Malaka menginginkan agar cara berpikir identitas yang melemahkan digeser oleh cara berpikirdialektika yang lebih dinamis. Buku Madilog disusun Tan Malaka sebagai filsafat sekaligus pedoman gerakan. Meski berbasis pada konfrontasi, Tan Malaka juga menganggap solidaritas sebagai sesuatu yang sangat penting. Apalagi jika solidaritas tersebutdibentuk untuk memperkuat konfrontasi dengan kekuatan kolonial Belanda.Kata Kunci: Konfrontasi, madilog, dialektika materialis, kolonialisme, logika mistika Abstract: This paper discusses the political activity of Tan Malaka who rests on philosophicaldialectics. The basis of the philosophy is dialectics is confrontation. However, the confrontation does not necessarily mean mutual destruction. It is rather to make fundamentalchanges in the social structure. Tan Malaka wanted the debilitating mindset to be uprooted and changed by a more dynamic dialectical thinking. He published a book titled Madilog containing his philosophy served the basic guidelines for the movement. Although based on confrontation, Tan Malaka also considers solidarity as something very important. It is especially so when it is maintained in order to strengthen the confrontationwith the Dutch colonial power.Key Words: Confrontation, Madilog, materialist dialectics, colonialism, mystical logics]]>
<![CDATA[Karl Polanyi dan Antropologi Keadilan ]]>
<![CDATA[Donny Gahral Adian]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 15 No 01 (2010): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v15i01.560
<![CDATA[Gagasan John Rawls tentang keadilan sebagai fairness memuatpersoalan kesempatan yang adil sekaligus membatasi ketidakadilan ekonomi dansosial bagi anggota masyarakat yang paling kurang beruntung. Gagasan iniberangkat dari asumsi filosofis yang meyakini bahwa semua kegiatan manusiaberakar pada kehidupan dan kerjasama sosial. Gagasan tersebut sejalan dengangagasan ketertanaman ekonomi yang mengasumsikan manusia bukan hanya sebagaimakhluk ekonomi namun secara metafisik sebagai makhluk sosial. Teori keadilandan ketertanaman ekonomi bertemu pada garis etis yang sama yakni bahwa semuakegiatan ekonomi seharusnya tidak hanya didasarkan pada keuntungan sematatetapi yang lebih penting adalah kerjasama, kepedulian dan keadilan. John Rawls’ idea of justice as fairness that ensures fair equality of opportunity onthe one hand and restricts social and economic inequalities to those that would benefit the leastadvantaged members of society presupposses a philosophical assumption that all human activitieshave their roots in the social life and networks. This idea has its affinity with the idea ofembedded economy that assumes that man is not just homo oeconomicus, but metaphysically asocial beings. Both theory of justice and embedded economy meet on the same ethical line that alleconomic activities should not be merely ruled by profit orientation principlebut by justice that isessentially cooperative, sensitive and moderate.]]>
<![CDATA[Amartya Sen, Demokrasi dan Teori Keputusan Sosial ]]>
<![CDATA[Donny Gahral Adian]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 16 No 02 (2011): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v16i02.730
<![CDATA[Agregasi merupakan salah satu metode pengambilan keputusan di lingkungan masyarakat demokratis. Kendati demikian, prosedur tersebut bisa menimbulkan masalah terkati kesejahteraan sosial. Prosedur menjadi lebih rumit karena voting – istilah umum untuk agregasi – sebagai mekanisme demokratis bukan hanya mengandung masalah matematis tetapi juga etis. Penyimpulan dari preferensi individu menjadi preferensi sosial mengabaikan kepentingan kaum minoritas. Menurut Amartya Sen, ada kebutuhan kritis untuk memperluas basis-basis informasi tentang kapasitas individual masyarakat guna menggapai kesejahteraan sosial. John Rawls menjabarkannya sebagai daftar kebutuhan primer masyarakat. Sen menambahkan bahwa setiap individu harus mampu menerjemahkan kebutuhan primer tersebut menjadi kemampuan untuk mentransformasikannya menjadi kenyataan. Dengan demikian, keadilan bukan terutama berarti pemerataan sumber daya melainkan kemampuan individu merealisasikan kebutuhan dasarnya.]]>
<![CDATA[Dimensi Fungsional Pancasila ]]>
<![CDATA[Donny Gahral Adian]]>
<![CDATA[ Extension Course Filsafat ( ECF ) No. 2 (2019): Pancasila sebagai Kekuatan Pembebas ]]>
Publisher : <![CDATA[Fakultas Filsafat ]]>
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DOI: 10.26593/ecf.v0i2.3752.%p
<![CDATA[Dimensi Fungsional Pancasila]]>
<![CDATA[Reasoning in a multicultural society ]]>
<![CDATA[Adian, Donny Gahral]]>
<![CDATA[ Wacana, Journal of the Humanities of Indonesia Vol. 13, No. 2 ]]>
Publisher : <![CDATA[UI Scholars Hub ]]>
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<![CDATA[Multicultural society as a way of being-with-others needs a certain form of public reasoning. Unfortunately, the current yet dominant form of public reasoning is infiltrated by biases from occidental culture. This mode of reasoning does nothing but uproot participants from their cultural identity for the sake of universal consensus. Multicultural society, however, consists of identities which are embedded in the individuals' cultural tradition. This sociological fact demands a richer form of rationality that does not deny the multiplicity of cultural values and embedded identities. We need a form of public reasoning which emphasizes cultural understanding rather than abstract consensus. We might call it a multicultural, contextualized and other-regarding form of public reason.]]>
<![CDATA[Phenomenological Account of Religious Experience ]]>
<![CDATA[Donny Gahral Adian]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 1 No. 1 (2011): August ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
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<![CDATA[History of philosophy is built upon rigid discrimination between various human experiences. Human experiences are divided mainly into two major experiences: Perceptual and intelectual. Perceptual experience is deined by empiricism as an aposteriori experience of empirical sensations. Meanwhile, rationalism claims that the only acceptable experience is apriori experience of intelectual object (natural laws, mathematical equations and logical operations). There is no other experience outside those two philosophical account of experiences. All other experiences must be subsumed either within perceptual or intelectual experience.]]>
<![CDATA[REASONING AS ENGAGEMENT IN FAITHS ]]>
<![CDATA[Adian, Donny Gahral]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 25 No. 2 (2009) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v25i2.924.151-178
<![CDATA[Beliefs are founded upon the ultimate being as an ultimate cause or principle. Some claim that the ultimate being, God, emanates itself into many, other claims that God created the world out of nothing. Whatever one believes in, one thing is clear : the ultimate being reveals itself in a spatio-temporal world; in a heterogeneous and not in a homogeneous world. The consequence is : revelation is not only one. There are many different communities with their respective faiths. However, many are not aware of the contingency of their faith. They are trapped into absolutism and try to mold the world into the emporium of their true faith. Blinded by their isolated faith, some use any means necessary, including violence, to attain the highest ideal. The reasoning behind such attitude is the instrumental form of reasoning combined with a high dose of encapsulated faith. This article explores the relation between faith, way of life, values and what kind of reasoning is appropriate in a world of multiple faiths.]]>
<![CDATA[LITERATURE AND EVIL : Dostoyevsky's Poetic Thinking On Evil ]]>
<![CDATA[Adian, Donny Gahral]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 24 No. 2 (2008) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v24i2.951.241-252
<![CDATA[Philosophical and theological reflections claim evil as thebinary opposite of the good. This way of thinking cannotunderstand the evil of terror. To understand the nature of evilwe need a poetic way of thinking. A poetic way of thinking goesbeyond the binary of good and evil. Dostoyevsky locates evilwithin us contingent and finite human beings. Only byacknowledging this we can gain freedom to act and create.]]>
