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PROBLEMATIKA PRIVASI DALAM MEDIA (KAJIAN PRIVASI SEBAGAI NILAI MORAL) Muhamad Taufik; Muzairi Muzairi; Afriadi Putra
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 16, No 1 (2016)
Publisher : UIN Sunan Kalijaga Yogyakarta

Discussion and research on media as a discourse could not be separated from the connection between the language that used in it, the knowledge that underlying, as well as other forms of interests and power that operating behind the language. That means, the conversation about media inevitably cannot be separated from the ideology that formed it, which is finally affects the language (style, expression, vocabulary, signs) that used and the knowledge (justice, truth, reality) that generated it. We are aware the discussion of media and communication order cannot be separated from the interests behind the media, especially the interests of the information that conveyed. Eviction ofprivacy in communication practices indeed became serious problem because it involves self-esteem, which ultimately creates many prolonged polemic. Privacy as a right or a right to control unwanted publicity, become someone's personal affairs personal because our problem has occurred mistakenly believe that a public figureby itself does not have privacy inthe public. For this reason, this research is conducted, namely the attempt to try to analyse the privacy and moral value in media that eligible to be criticized.

FETISISME KOMODITI DAN MISTIFIKASI DALAM IKLAN Muzairi Muzairi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 14, No 2 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Fetisyism of commodity is a phenomenon in which someone sees the meaning of something as inherent part of its physical existence, but actually the meaning is just created through its integration into system of meaning. As Marx says, fetisyism of commodity is phenomena, that is, seeing something as having an inherent value in it, whereas, the value is made by man. The Marx's analysis is very important in our understanding of how a product or commodity communicate a social relation (class, status, condition, role, grade, prestige) operating in a social context. Marx uses term mystification to explain false appearance or false meaning of a commodity, that actually have had a certain meaning in society.

INTERPRETASI MUHAMMAD IQBAL TENTANG ATOMISME DALAM KALAMASY'ARIYAH Muzairi Muzairi
Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 15, No 2 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

According Iqbalin The Reconstruction ofReligious Thought in Islam theAsy'arie school, of thinkers, then, the world is compounded of what they calljawahir-infinitely small parts of atoms which can-not be further divided. Since the creative activity of God is ceaseless the number of the atoms cannot be finite. Fresh atoms are coming into being every moment, and the universe is therefore constantly growing. As the Quran says: "God adds to His creation what He wills". The essence of the atom is independent of its exixtence. This means that existence is quality imposed on the atom by God.

Pembangkangan Mistik Jawa Dalam Suluk Cebolek (Episode Haji Ahmad Mutamakin) Muzairi Muzairi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v12i1.700

Haji Ahmad Mutamakin lived during the time of Sunan Mangkurat IV (1719-26 A.D.) and of his son Paku Buwana II (1726-49 A.D.) in the village of Cabolek in the Tuban district, on the northern coast of East Java. He preached the Science of Reality (Ilmu Hakekat) to many. He disregarded the revealed Law (Shari’a). His behavior constituted a scandal to Muslims throughout the Tuban area. He was regarded by many as an enemy not only because he had infringed the Law of the Prophet but also because he was considered to have been to the king.

Kebebasan Manusia dan Konflik dalam Pandangan Eksistensialime Jean Paul Sartre Muzairi Muzairi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 13 No. 1 (2012)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v13i1.721

It is important to understand Jean Paul Sartre’s mode of dualism in order to comprehend Sartre’s notion on humanbeings, freedom and conflict. As a man of ontological basis, Sartre put himself as a radical dualist in that it develops a number of ideas such as the meaning of objective and subjective reality, human existence and life. Those thoughts truly reveal the dark side of being in that it exemplifies the conflict in inter-human relationship context. Sartre discusses the objective meaning (en-soi) or “being-in-self”. For Sartre, en-soi is subject matter or the object of understanding that goes beyond human mind or the being of unconscious self. Unlike pour-soi(foritself) that only awares of itself, it denotes the dual characteristics of human that both awares of subject and the inner self. Human serves both as subject and object. Sartre argues that ‘Pour-soi’ underlining the notion of ‘the nihilation” of Being-in-itself’. In a concise word, “man presents himself…as a being that causes of ‘the nihilation’ of ‘Being in-itself” triggered freedom and conflict.

The Shifting Power-System from Marxism to Media Politics and Hegemonies: A Critique of Ideology: [Pergeseran Sistem Kekuasaan dari Marxisme ke Hegemoni dan Politik Media: Suatu Kritik Ideologi] Muzairi Muzairi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 2 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v15i2.774

Strong economic interests and public powers are indeed making the media could not be neutral, honest, fair, objective and open. As a result, the information presented by the media has raised the issue of serious objectivity of knowledge on the media itself. The hegemony in the media then becomes strategic. Mass media as part of the public space, which includes languages, signs and symbols are produced, distributed and not served as a mere passive hegemony. Because of the operation of political ideology behind the media, it could not be separated from hidden-ness and ideological mechanisms that infiltrate and exert influence through the media that changes the people perception. Therefore, a critique of ideology can help and understand how ideology is very important and plays a role in a sistem of mass media. In addition to the criticism ideology discloses certain interests behind the value of the hidden ideology.[Kuatnya kepentingan ekonomi dan kekuasaan publik inilah yang sesungguhnya menjadikan media tidak dapat netral, jujur, adil, objektif, dan terbuka. Akibatnya, informasi yang disuguhkan oleh media telah menimbulkan persoalan objektivitas pengetahuan yang serius pada media itu sendiri, dan hegemoni dalam media menjadi hal yang sangat strategis. Media massa sebagai bagian dari ruang publik, yang didalamnya bahasa, tanda dan simbol-simbol diproduksi, disebarluaskan dan ini bukan sebagai alat hegemoni yang bersifat pasif semata. Karena itu beroperasinya ideologi dibalik politik media tidak dapat dipisahkan dari mekanisme ketersembunyian dan ideologi itu menyusup serta menanamkan pengaruhnya lewat media secara tersembunyi merubah pandangan setiap orang secara tidak sadar. Oleh karena itu kritik terhadap ideologi dapat membantu dan memahami betapa ideologi sangat penting dan berperan dalam suatu sistem media massa, disamping itu kritik idoleogi dapat mengungkapkan kepentingan- kepentingan tertentu di belakang nilai ideologi yang tersembunyi.]

The Doctrine of Logos Within Ibn ‘Arabi Mystical Philosophy Muzairi Muzairi; Novian Widiadharma
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 2 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i2.1478

There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he derived his material from so many divergent sources, preserving, so far as possible, the terminology of each source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now regarded as the Logos.[Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan dijelaskan berikutnya. Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog skolastik, neo-platonis, al-Qur ’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini dipandang sebagai Logos.]

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