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SKEPTISISME TEOLOGIS DAN JAWABAN FILSAFAT Norbertus Jegalus
Arete Vol 1, No 2 (2012)
Publisher : UNIVERSITAS KATOLIK WIDYA MANDALA SURABAYA

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Human language deals with sense experience. When human language has to speak on God, there comes the problem on which experience man can talk about Him. For God does not deal with human sense experience. How is it possible to use human language which is limited to his sense experience, to speak on God without lowering Him on human level? It precisely is the possibility of analogy. Analogy makes human language remain limited to his dimensional life and, at the same time, gives the possibility to speak on and talk with God. For essentially human being is spiritual and his language by his reason and the will contains human capacity to reach God.

TANGGUNG JAWAB AWAM DALAM PERUTUSAN DIAKONIA GEREJA Norbertus Jegalus
Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 10 No 1 (2019): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2019 ~ Oktober 2019
Publisher : Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30822/lumenveritatis.v10i1.218

Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church

KOPERASI MEMBANGUN KARAKTER BANGSA (Sebuah Kajian Filosofis) Norbertus Jegalus
Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020
Publisher : Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30822/lumenveritatis.v11i1.707

Two political economy thoughts that dominated the 19th and 20th centuries are liberalism and socialism. These two great ideologies originate from a philosophy that emphasizes individuality (liberalism) and another philosophy that emphasizes collectivity (socialism). These two ideologies face each other and have produced a world socio-economic order for approximately two centuries, where the influence we still experience today in Indonesia and that is what appears in the constitution of the Republic of Indonesia. Starting from the socio-economic order stated in the constitution, in the following we can review three fundamental political characteristics of the nation, namely the ideology of the nation state, the Pancasila State, and the unitary state. The existence of these three political entities - if we really examine the constitutional normative message about the national economy and social welfare - can only be guaranteed by cooperatives. Cooperatives as the pillars of the national economy can shape and guarantee the three Indonesian political characteristics.

HAK DAN TANGGUNG JAWAB ATAS LINGKUNGAN HIDUP (Sebuah Pendekatan Etika Lingkungan Hidup) Norbertus Jegalus
Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 2 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | November 2020 ~ April 2021
Publisher : Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang

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Environmental ethics are born out of an environmental crisis. Basically, humans are part of nature. That's why environmental problems are human problems. Humans are really aware that the main problem of human life today is not a matter of running out or limiting natural resources, but rather a matter of increasingly severe natural damage. It is becoming increasingly recognized that the depletion of natural resources may still be offset by the discovery of new technologies. Therefore, the matter of limitation or depletion of natural resources because they are managed by humans is not a matter of life or death. As for the matter of life or death for us today is the environmental crisis. So, a more urgent problem is the environmental damage which is already so concerning, especially the environment in urban areas. What absolutely must be limited is the increasing pressure on ecological systems due to the negative effects of human activities. The capacity of nature to accommodate the pressures of air pollution and water pollution, land degradation in cities cannot be matched by new technology.

KOMUNIKASI PEMBELAJARAN VIRTUAL DALAM SPIRIT MISERICORDIAE VULTUS Norbertus Jegalus
Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 12 No 1 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2021 ~ Oktober 2021
Publisher : Program Studi Filsafat Universitas Katolik Widya Mandira Kupang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30822/lumenveritatis.v12i1.1302

This article analyzes the problem of virtual learning communication that does not answer the demands of humanist education, namely carrying out not only "transfer of knowledge" and "transfer of skills" but also "transfer of values". What is difficult to do in virtual lectures is not the transfer of knowledge and skills but the transfer of values. Because knowledge can be learned and skills can be trained through technology, but values are not primarily learned or trained using tools but are put into practice and it is not the case in virtual lectures. The weakness of virtual lectures is that there is no face-to-face meeting, even though such an encounter is demanded by all theories of humanist education. Face-to-face communication is important in education, because this type of communication is needed to create the spiritual and emotional intelligence of students. Meanwhile virtual lectures only answer intellectual intelligence. Facing this condition, lecturers are required to have a caring spirit as taught by Bulla "Miserdicodiae Vultus". Caring is the basic value for other humanist values that must be possessed by a lecturer, such as: dedication, patience, responsibility and attention.

HUBUNGAN ANTARA NEGARA DAN GEREJA: IMPLIKASINYA TERHADAP PENYELENGGARAAN PENDIDIKAN AGAMA DAN PENDIDIKAN KEAGAMAAN Nobert Jegalus
Jurnal Ledalero Vol 12, No 2 (2013): AGAMA DAN NEGARA
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Should we show our obedience more to the state or to the church? Of course, we must always be obedient to God, but this does not mean that such obedience makes us withdraw ourselves from being obedient to social-human institutions, such as a state. It should be noted that the state institution itself is actually a manifestation of our human social nature established by God. In their respective areas, the state and the church are two autonomous entities. However, as public institutions they are related to each other, thus to a certain extent they are not opposed to each other. In line with this view, the Indonesian government issued some regulations on religious teaching and the teaching of religions to be implemented by the community (church). In this case, the government has the obligation to support and assist educational institutions run by the church. It should be noted, however, that the government’s support and assistance should only be secondary in order not to replace, or even to cease, the educational institutions run by private sectors, such as the church Keywords: Negara, ketaatan, Gereja, ajaran religius, ajaran tentang agama, dan pemerintahan

Public Policy Analysis and The Aspirations Of The Community In The Process Of Driving Perda Norbertus Jegalus
Jurnal Administrasi dan Kebijakan Publik Vol 8 No 1 (2023): April 2023
Publisher : Laboratorium Administrasi Publik FISIP Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jakp.8.1.86-97.2023

This study discusses the role of community participation in making "PERDA", using the Normative Political Science (Political Philosophy) approach. The main idea is that "good governance" is a concretization of the idea of democracy at the local government level. The demand for the involvement of all "stakeholders" is the demand for democracy, with the framework of thinking that the owner of the government is not the government itself but all citizens. Therefore, all policy planning and implementation are not the business of the government alone but the affairs of the whole community. Local government is required to carry out good governance in its implementation. That means the local government must be organized democratically involving three elements, namely the government bureaucracy (state), parliament (political society), and the whole society (civil society). What is new here is the role of public participation in formulating policies in the form of "procedural" and at the same time "substantial" PERDA.

Tractatus Politicus dan Demokrasi: Risalah Model-model Rezim yang Rasional Norbertus Jegalus; Yohanes Subani
JURNAL LEDALERO Vol 22, No 2 (2023): Jurnal Ledalero Edisi Desember 2023
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31385/jl.v22i2.379.102-119

Abstract: Tractatus Politicus is a work of Spinoza's political philosophy which discusses regime models arranged in stages according to the level of use of reason: Monarchy is rational, aristocracy is more rational, and democracy is most rational. Spinoza, who is known as the prophet of reason, established rationality as a normative standard forthe three types of regimes. The rationality of a regime is measured by the size of the council which is tasked with discussing and controlling all state policies and Spinoza considers democracy to be the most rational because democracy allows for a people's council that is bigger than monarchy and aristocracy. Supomo adopted Spinoza's views as one of the philosophical sources for his state theory known as the "Staatsidee Integralistik". Interestingly, Spinoza saw democracy as the best model of government, while Supomo, who referred to Spinoza, actually rejected democracy. Simanjuntak then conducted a critical study of the philosophical source of the controversial “Staatsidee Integralistik”. However, Simanjuntak's study became more controversial, because he found that not only Supomo rejected democracy but also Spinoza. This study aims to respond to all these controversies and finds that while it is true that Supomo rejects democracy, it is not true that Spinoza rejects democracy. Spinoza was a staunch rationalist who supported democracy.Key words: Politics, democracy, theocracy, organistic state, integralistic state.

Tractatus Politicus dan Demokrasi: Risalah Model-model Rezim yang Rasional Norbertus Jegalus; Yohanes Subani
JURNAL LEDALERO Vol 22, No 2 (2023): Jurnal Ledalero Edisi Desember 2023
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31385/jl.v22i2.379.102-119

Abstract: Tractatus Politicus is a work of Spinoza's political philosophy which discusses regime models arranged in stages according to the level of use of reason: Monarchy is rational, aristocracy is more rational, and democracy is most rational. Spinoza, who is known as the prophet of reason, established rationality as a normative standard forthe three types of regimes. The rationality of a regime is measured by the size of the council which is tasked with discussing and controlling all state policies and Spinoza considers democracy to be the most rational because democracy allows for a people's council that is bigger than monarchy and aristocracy. Supomo adopted Spinoza's views as one of the philosophical sources for his state theory known as the "Staatsidee Integralistik". Interestingly, Spinoza saw democracy as the best model of government, while Supomo, who referred to Spinoza, actually rejected democracy. Simanjuntak then conducted a critical study of the philosophical source of the controversial “Staatsidee Integralistik”. However, Simanjuntak's study became more controversial, because he found that not only Supomo rejected democracy but also Spinoza. This study aims to respond to all these controversies and finds that while it is true that Supomo rejects democracy, it is not true that Spinoza rejects democracy. Spinoza was a staunch rationalist who supported democracy.Key words: Politics, democracy, theocracy, organistic state, integralistic state.

Reading Political Integralism Using Eclectic and Dialectic Methods: A Study of Supomo's Reception of Spinoza, Adam Muller, and Hegel Jegalus, Norbertus -
JURNAL LEDALERO Vol 23, No 2 (2024): Jurnal Ledalero Edisi Desember 2024
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31385/jl.v23i2.584.126-148

Supomo put forward the idea of political integralism (Staatsidee Integralistik), in the Indonesian State Establishment Session (1945), by referring to three Western philosophers: Spinoza, Adam Muller, and Hegel. The question from an academic aspect that has not been answered until now is why integralism must be based on these three philosophers and not others, and also why must it start with Spinoza and end with Hegel and not another arrangement? With this philosophical study method, we want to explore why Supomo mentioned the three philosophers in such an arrangement, was it because of chronological or study method reasons? Therefore, there are two possible answers: First, Supomo took the appropriate elements from each philosopher according to the needs to fill the philosophical substance of his integralistic idea, so it is an eclectic method. Second, considering that the three philosophers cannot simply be connected, let alone equated, and supported by the structure of Supomo's speech which is also dialectical, so he uses the dialectical method. The result of this study is that integralism uses the dialectical method with its central idea of religion: Spinoza (thesis) rejects a religious state; Adam Muller (antithesis) accepts a religious state; and Hegel (synthesis) defines co-existence as both, thus recognizing that religion exists in the state but does not have to be a religious state. Hegel's answer is by the optio fundamentalis of Supomo's politics, namely rejecting the Islamic State demanded by Muslims and wanting to build a nation-state that includes all groups. Keywords: integralistic state, organic state, dialectic, religious state, nation state

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