Articles
<![CDATA[Book Review - "Derrida and Religion–OtherTestaments" ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 26 No. 2 (2010) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v26i2.884.219-221
<![CDATA[Dekonstruksi yang dihadirkan Derrida pada akhirnya mengajak setiap pribadi yang datang dari tradisi religius tertentu untuk merumuskan kembali penghayatan imannya, mencairkan kembali apa yang selama ini mungkin sudah terlalu membeku. Salah satu nya adalah pemahaman kita dengan apa yang disebut iman itu sendiri. Selama ini iman dipahami sebagai kebenaran obyektif yang diwahyukan, yang dipercaya (fides quae) atau penyerahan diri secara pribadi kepada Allah (fides que). Namun, jika tidak berhati-hati, kebenaran – yang objektif – ini bisa menjadi pengetahuan ilmiah-saintifik, kalau saja kita tidak menyadari “ada masalah” pada kata “Allah”. Ketidaksadaran ini lantas sangat berisiko, karena apa yang tadi dianggap sebagai ‘kebenaran’ kita berubah menjadi ‘pembenaran’. Kekerasan, pembunuhan, intoleransi, terorisme, radikalisme yang berasal dari agama adalah karena ketidaksadaran akan hal ini.]]>
<![CDATA[Agama dan Sinema: Sebuah Dialog Interkultural ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 26 No. 1 (2010) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v26i1.911.63-94
<![CDATA[A relation can be mapped between religion and cinema. More than a superficial discourse, this relation appears as an intercultural dialogue, a kind of reflective and critical dialogue. At the end of the ongoing conversation we eventually can hope that religion, as well as cinema, may remain as a quest and construction of meanings rooted in the day-to-day life, which is supposed to be very normal without being banal, vulgar without being filthy.]]>
<![CDATA[LAYAR – LAYAR FILOSOFIS: Tentang Puisi, Narasi dan Diri dalam Sinema ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 25 No. 3 (2009) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v25i3.919.385-403
<![CDATA[Film can be philosophical in the sense that it leads to a profound reflexion. But philosophy can also be filmic in that the ideas are alive and imaginative. Notwithstanding such general impression, this article seeks to look at the connection between philosophy and film in a different way. On the one hand each of them has its own peculiar characteristics. On the other, if there is a possible connection at all, it should be a dialogical connection. And the connection is to be viewed in terms of their poetic and narrative relation to the self. Both film and philosophy -in different ways- are activities of converting the outer world into human inner world; both are activities of creating concept (poetic) that reconfigure again and again the narrative of the self. ]]>
<![CDATA[TEOLOGI ABSENSIA : SEBUAH TAWARAN ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 23 No. 3 (2007) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v23i3.971.437-458
<![CDATA[Referring back to the age-old tradition of Negative Theology and combining it with deconstructive 'Heuristic Way' of French Postmodern Philosophico-Theology , this article seeks to reiterate the centrality of 'Absence' vis-à- vis 'Metaphysics of Presence'. Theology of absence is offered as a middleway between affirmative and negative theology by incorporating some basic ideasof Derrida, Jean-Luc Marion, Michel Henry, Levinas and Marc C. Tylor. In the final analysis, it is 'Life' itself that is to be the focus of theology.]]>
<![CDATA[Resensi: Buku & Film ]]>
<![CDATA[Purwadi, Y. Slamet]]>;
<![CDATA[Borgias M., Fransiskus]]>;
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 21 No. 1 (2005) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v21i1.2644.127-137
<![CDATA[Redaksi menerima resensi buku max. 500-600 kata; pe-resensi wajib mengirim 1 ex buku yang diresensi ke alamat redaksi.]]>
<![CDATA[Tatapan Medusa dan Okularsentrisme: Budaya Visual dan Persoalan Sinema Kontemporer ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 36 No. 1 (2020) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v36i1.4681.67-97
<![CDATA[This article presents some fundamental matters in visual culture. Philosophy has been grappling with important issues of image and ocularcentrism. These matters have shaped and brought impacts on the world’s visual culture. On the one hand, an image with all its possible interpretations today tends to be captured as an object and not so much as something that is at the same time plural and moving. On the other hand, people’s way of seeing tends to be blurred by the ocularcentrism. This might be a crucial problem that brings significant implications on one of the most important aspects of human life, that is, art activity, and particularly on cinema. The author of this article invites the readers to be aware of the negative inclinations around the issues of image and ocularcentrism. Some of the important challenges in the cinematic world are how people continually reformulate their experience of an image and how the ocularcentrism character in our visual culture can be positioned in the heart of the matter. In an effort to respond to these challenges, one can approach philosophy in a different way in order to refresh his or her way of seeing that might have been tiresome and cloudy.]]>
<![CDATA[Mengimajinasikan Ulang “Yang Sakral”: Anateisme, Pertaruhan, dan Hal-Hal yang Tidak Selesai ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 36 No. 2 (2020) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v36i2.5376
<![CDATA[Religion has often been defined as a response to the sacred. However, this also means that religion is considered meaningful if only one has an idea of the sacred. The problem surfaces when religion seems to be dominated with its brutal and savage face. In these tendencies, any criticism addressed to religion or any suggestion for the sake of changing views about religion will never be considered meaningful or taken into account if the believers do not touch the issue of the sacred at all. This article invites its readers to explore and to reimagine the idea of the sacred and at the same time offers different and imaginative perspectives in the light of Richard Kearney’s concept of anatheism. Humans do not need to separate the sacred from the so-called sensus numinis, not only because they can become and move towards the sacred, but because their lives, bodies, minds, and actions are esentially sacred.]]>
<![CDATA[Book & Film Reviews ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 37 No. 3 (2021) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v37i3.7095
<![CDATA[Book & Film Reviews is a column in "MELINTAS" containing reviews of books and films published recently that bring different interpretation and inspiration to the fields of philosophy and religion.]]>
<![CDATA[Mata Bestari, Benak Meraki: Menuju Budaya Post-Visual ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 38 No. 1 (2022) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v38i1.7100
<![CDATA[The history of philosophy can be seen from a perspective as a story about the struggle between vision and visuality. In this space, at least during the Enlightenment period, seeing becomes one of the most decisive factors for knowing. ‘Seeing’ is no longer understood simply as a biological activity leading to knowing (“seeing is knowing”) but also a category and a catalog of knowledge (“seeing is believing”). Postmodernism shows that what actually happens is often exactly the opposite (“believing is seeing”). By starting with some kind of trust, people claim that they can see. There is a very close relationship and also a wide separation between seeing and knowing, that is, between the eye and the mind. However, in today’s cinematic society or visual and digital culture, the boundaries or bridges between the eye and the mind are becoming increasingly blurred. In this blurring of boundaries, the eye becomes simply a sort of camera machine: whatever is in front of it becomes a ‘prey’ and becomes something that is considered finished, and is threatened of being defined definitively and coldly. This is a challenge for philosophy. This article is an invitation to an awareness of the trend towards the fading boundaries, and simultaneously deals with the dangers of its unawareness. Insofar as one is aware of this tendency, can the bestari eyes (the educated eyes) and the meraki minds (the beautiful minds) be created.]]>
<![CDATA[Book & Film Reviews ]]>
<![CDATA[Bawono, Haryo Tejo]]>
<![CDATA[ MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 38 No. 1 (2022) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v38i1.7102
<![CDATA[Book & Film Reviews is a column in "MELINTAS" containing reviews of books and films published recently that bring different interpretation and inspiration to the fields of philosophy and religion.]]>
