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All Journal Widyacarya : Jurnal Pendidikan, Agama, dan Budaya Jurnal Agama Buddha dan Ilmu Pengetahuan Media: Jurnal Filsafat dan Teologi Vidya Darśan : Jurnal Mahasiswa Filsafat Hindu Jurnal Ledalero Patisambhida : Jurnal Pemikiran Buddha dan Filsafat Agama
Galuh Nur Fattah
Fakultas Filsafat Universitas Gadjah Mada
Religion Arts Humanities Astronomy Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Physics Social Sciences Other

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TELAAH HISTORIS TERHADAP TEORI EVOLUSI CHARLES DARWIN DITINJAU DARI REVOLUSI SAINS THOMAS S. KUHN Galuh Nur Fattah; Gede Agus Siswadi
Jurnal Ledalero Vol 21, No 2 (2022): Jurnal Ledalero
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1052.693 KB) | DOI: 10.31385/jl.v21i2.292.219-231

Abstract

Abstract: This article specifically describes how a scientific theory is formed and placed as an epistemic truth, even in the end it becomes a paradigm that influences scientific methodologies in various different scientific fields. This is in line with the scientific revolution proposed by Thomas S. Kuhn. The discussion in this article will focus on the development of the theory of evolution proposed by Charles Darwin in the field of biology, viewed from the perspective of the scientific revolution of Thomas S. Kuhn. This effort was made because in its development, Darwin's theory of evolution has historically been the starting point for theoretical revolutions in the field of biology, and even in other scientific fields. This historical explanation of how the development process of Darwin's theory of evolution shifted, and even undermined previous scientific theories, became a starting point for a radical theoretical transformation in the development of science which was viewed from Kuhn's analysis through his theoretical schema of the revolution of a scientific theory. This becomes very important for researchers and the general public, especially to provide an explanation that the epistemic truth in science is not a sudden speculative knowledge, as is the ontological truth in religious knowledge and cultural knowledge. The methodical approach used in this article will use a historical continuity approach, heuristics, and interpretation. The type of analysis in this article falls into the analysis of scientific theory. This article was written with the aim of providing a description, evidence, and argument that the paradigm shift of science from the pre-Darwinian evolutionary period to the Darwinian evolutionary period is a description of a radical theoretical transformation process that occurs instantly in a scientific field, which in Kuhn's thinking is passed through The main phases are normal science, anomaly, crisis, and scientific revolution.Keywords: The Theory of Evolution, Scientific Revolution, Charles Darwin, Thomas S. Kuhn, Epistemic Truth
Relasi Ilmu, Kuasa Dan Kepentingan Dalam Potret Kebijakan Sains Di Indonesia Perspektif Triple Helix - Etzkowitz Gede Agus Siswadi; Galuh Nur Fattah
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 3, No 2 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v3i2.2632

Abstract

The debate between value-free science and value-anchored science is a discourse which at this time has not found a definite conclusion. On the one hand, scientists demand that science always be developed based on science alone and should not be developed on the basis of other considerations outside of science. Of course, this demand is based on the premise that science does not distort or submit to other sciences and ultimately science can develop autonomously. But on the other hand, science has a tendency that cannot be free from values. Science is always filled with strong values and pragmatists. Science, like it or not, always cares about the problems of human suffering, science also cares about human safety as well as cares about human dignity. In this case, it is very clear that science as a complex structure in the sense that science always has the dimension of influencing and being influenced between science and social culture, education, ideology or politics, economy and religion. By using the phenomenological approach and the Triple Helix theory from Etzkowitz, it can be understood that the portrait of science policy in Indonesia is also colored by power and interest. The development of science in Indonesia is a synergy of three interrelated elements, namely the nation state, academia and industry. The relationship of mutual influence and influence from these three aspects is a form of representation of ideology, namely the ideology of Pancasila, science (academics/scientists) and also economics.
PEMBELAJARAN DARING PADA MASA PANDEMI COVID-19 DITINJAU DARI FILSAFAT PENDIDIKAN MARXISME Galuh Nur Fattah; Rr. Siti Murtiningsih
Widyacarya: Jurnal Pendidikan, Agama dan Budaya Vol 7, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/widyacarya.v7i1.2216

Abstract

IntisariPendidikan adalah aspek sentral dalam pembentukan karakter dan kepribadian seseorang. Pendidikan yang baik dan berkualitas tentu akan menghasilkan sumber daya manusia yang juga berkualitas. Oleh sebab itu proses dan penyelenggaraan pendidikan adalah aspek terpenting dalam merealisasikan sumber daya yang berkualitas tersebut. Pada masa pandemi seperti saat ini, tidak dapat dipungkiri bahwa kegiatan belajar dan mengajar mengalami berbagai kendala. Hal tersebut berawal dari diberlakukannya kebijkan pembatasan kegiatan sosial. Meski saat ini status pandemi di Indonesia telah diturunkan menjadi endemi namun kegiatan belajar mengajar belum sepenuhnya pulih. Beberapa sekolah masih membatasi kegiatan belajar mereka di sekolah dan masih melakukan pembelajaran secara mandiri dan daring. Beberapa orang berpendapat bahwa pelaksanaan pembelajaran menggunakan sistem daring nilai lebih efektif dan secara ekonomis lebih hemat, namun apakah benar demikian? Apakah sistem pembelajaran ini dapat menjangkau seluruh lapisan masyarakat? apakah kesamaan kesempatan dan keadalian dalam memperoleh pendidikan telah diterima semua orang? Ini menjadi pertanyaan yang fundamental karena setelah dilakukan observasi lebih mendalam lagi melalui pendekatan filsafat pendidikan Marxisme ternyata didapatkan beberapa kejanggalan dan tendensi pada pelaksanaan pendidikan yang justru tidak ekonomis karena adanya beberpa kelompok yang dikategorikan sebagai bagian dari kelas tertindas tidak bisa mengakses pendidikan sebagaimana mestinya, padahal ketika kondisi yang normal mereka lebih memiliki kesempatan untuk mendapat pendidikan dan pengajaran yang maksimal. Dilihat dari sudut filsafat pendidikan Marxisme, pembelajaran Daring ini memiliki tendensi untuk mengalienasi para peserta didik satu dengan yang lainnya karena tidak memungkinkan mereka bertemu di dunia sesungguhnya. Hal ini juga dapat mempertajam perbedaan kelas di antara para peserta didik. Hal lain yang perlu diperhatikan juga adalah bahwa penyelenggaraan pendidikan berbasis daring ini membuka jalan bagi kapitalisme di dunia pendidikan dimana ada segelintir pihak yang mengambil keuntungan darinya, iklim kapitalistik seperti inilah yang tidak disetujui oleh Marxisme karena akan mendiskriminasi kelompok tertentu hanya karena menginginkan keuntungan belaka. Untuk itu pendidikan Marxisme menghendaki hal-hal seperti untuk dihapuskan.
KONSEP KETUHANAN NON-KUALITAS DALAM BUDDHISME: SEBUAH ANTITESIS KONSEP TUHAN PERSONAL Galuh Nur Fattah; Agus Himmawan Utomo
Jurnal Agama Buddha dan Ilmu Pengetahuan Vol. 9 No. 1 (2023): Jurnal Agama Buddha dan Ilmu Pengetahuan
Publisher : Sekolah Tinggi Agama Buddha Negeri Raden Wijaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53565/abip.v9i1.719

Abstract

Buddhisme adalah sebuah agama dan sistem filsafat yang memberikan pijakan moral dan metodologi praksis bagi seseorang untuk merealisasikan pencerahan dan melenyapkan penderitaan. Namun sebagai agama, Buddhisme terkadang dipandang tidak layak, karena tidak memiliki konsepsi tentang Tuhan sebagai mana agama-agama dalam tradisi Abrahamik yang monoteisme. Pandangan yang menyatakan bahwa Buddhisme tidak layak disebut sebagai agama ini didasarkan pada paradigma agama dunia yang memang sangat dipengaruhi oleh tradisi Abrahamik. Banyak yang beranggapan bahwa Buddhisme itu bercorak ateistik, ada juga yang beranggapan bahwa Buddhisme itu politeistik, bahkan ada yang menganggapnya bukan bukan agama. Bahkan di dalam internal penganut Buddhisme pun banyak yang tidak memahami hal tersebut, ada yang menyebut Tuhan sebagai karma (Pali: kamma) dan ada juga yang menganggap Nirvana (Pali: Nibbana) sebagai Tuhan. Pada dasarnya Buddhisme tidak membicarakan tentang permasalahan ketuhanan (non-theistic religion), akan tetapi dalam literaturnya masih dibahas mengenai makhluk-makhluk adi-kodrati seperti dewa dan brahma. Pembahasan mengenai dewa dan brahma ini yang sering disalahartikan dan dipandang sebagai Tuhan. Oleh sebab itu perlu ada penjelasan yang lebih terperinci untuk menegaskan bahwa, kalaupun ada diperlukan adanya konsepsi ketuhanan dalam Buddhisme, maka bentuk ketuhanan itu adalah betuk ketuhanan yang non-kualitas.
Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang Agus Himmawan Utomo; Galuh Nur Fattah
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.v22i2.340.143-164

Abstract

Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is oftendisregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because theyperceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exacerbated by the government's attempt to integrate indigenous religions into one of therecognized formal religions, which poses a threat to the preservation of the teachings and religious practices of indigenous religion followers as their religious practices will inevitably be influenced by the standardizations of the formal religions, which are essentially religions of foreign origin. All forms of discrimination arise, among others, from the weakness or inability of indigenous religion followers to explain their theological systems and concepts of divinity. Therefore, this study attempts to explain the concept of divinity in indigenous religions by using three casestudies: Sunda Wiwitan, Kaharingan, and Towani Tolotang. The results of this study show that there are authentic characteristics of divinity in each of the studied indigenous religion systems, which are specifically categorized as henotheism and Animism-Dynamism.Keyword: Indigenious Religions, Concept of Divinity, Henotheism, Animism-Dynamism
Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang Agus Himmawan Utomo; Galuh Nur Fattah
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.v22i2.340.143-164

Abstract

Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is oftendisregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because theyperceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exacerbated by the government's attempt to integrate indigenous religions into one of therecognized formal religions, which poses a threat to the preservation of the teachings and religious practices of indigenous religion followers as their religious practices will inevitably be influenced by the standardizations of the formal religions, which are essentially religions of foreign origin. All forms of discrimination arise, among others, from the weakness or inability of indigenous religion followers to explain their theological systems and concepts of divinity. Therefore, this study attempts to explain the concept of divinity in indigenous religions by using three casestudies: Sunda Wiwitan, Kaharingan, and Towani Tolotang. The results of this study show that there are authentic characteristics of divinity in each of the studied indigenous religion systems, which are specifically categorized as henotheism and Animism-Dynamism.Keyword: Indigenious Religions, Concept of Divinity, Henotheism, Animism-Dynamism
Tinjauan Etika Deontologi Immanuel Kant Terhadap Praktik Dāna Dalam Buddhisme: Sebuah Kajian Filosofis Atas Teks Dānamahapphala Sutta Nur Fattah, Galuh
PATISAMBHIDA : Jurnal Pemikiran Buddha dan Filsafat Agama Vol. 5 No. 1 (2024): PATISAMBHIDA - Jurnal Pemikiran Buddha dan Filsafat Agama
Publisher : Sekolah Tinggi Agama Buddha Negeri Raden Wijaya Wonogiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53565/patisambhida.v5i1.1189

Abstract

Abstrak Artikel penelitian ini memberikan penjelasan mendalam mengenai makna praktik dāna dalam Buddhisme yang ditinjau berdasarkan teori etika deontologi Immanuel Kant, dengan fokus pada teks Dānamahapphala Sutta (AN 7.52) sebagai sumber dan objek analisis filosofisnya. Diketahui bahwa tindakan etis atau moral dalam etika Kant dibagi menjadi dua klasifikasi, yaitu tindakan yang bersifat imperatif hipotetis dan tindakan yang bersifat imperatif kategoris. Tindakan yang bersifat imperatif hipotetis dalam etika Kant dipandang sebagai tindakan yang tidak memenuhi syarat sebagai tindakan yang baik karena berfokus pada imbalan yang mungkin diterima, sebaliknya tindakan yang bersifat imperatif kategoris dipandang sebagai tindakan yang ideal untuk dikatakan baik karena dilakukan tanpa syarat dan hanya berbasis pada kewajiban semata. Dalam analisis etika Kant tersebut, ditemukan bahwa praktik dāna tidak dapat secara otomatis dikatakan sebagai tindakan yang bersifat imperatif kategoris. Jika praktik dāna tersebut dilakukan atas motivasi untuk mendapatkan imbalan tertentu yang secara kualitas dalam Buddhisme dapat diklasifikasikan sebagai hina dāna dan majjhima dāna maka dalam sudut pandang etika Kant, praktik dāna tersebut dapat dikategorikan sebagai imperatif hipotetis dan bukan merupakan tindakan yang secara deontologis baik. Sedangkan jika praktik tersebut dilakukan tanpa suatu motif apapun dan semata-mata dilakukan karena praktik itu baik seperti yang Buddha jelasakan pada bagian akhir Dānamahapphala Sutta (AN 7.52) dan dapat diklasifikasikan sebagai panita dāna, maka praktik dāna tersebut dapat dikategorikan sebagai imperatif kategoris yang secara deontologis baik. Kata Kunci: Praktik Dāna, Etika Deontologi, Immanuel Kant, Dānamahapphala Sutta. Abstract This research article provides an in-depth explanation of the meaning of dāna practice in Buddhism based on Immanuel Kant's theory of deontological ethics, focusing on the text of Dānamahapphala Sutta (AN 7.52) as the source and object of philosophical analysis. It is known that ethical or moral actions in Kant's ethics are divided into two classifications, namely hypothetical imperative and categorical imperative. Hypothetical imperative in Kant's ethics are seen as actions that do not qualify as good actions because they focus on the rewards that might be received, whereas categorical imperative are seen as ideal actions and to be good because they are done unconditionally and only based on obligation. In Kant's ethical analysis, it is found that the practice of dāna cannot automatically be said to be a categorical imperative action. If the practice of dāna is done for the motivation of getting certain rewards which in Buddhism can be classified as hina dāna and majjhima dāna then in Kant's ethical point of view, the practice of dāna can be categorized as a hypothetical imperative and is not a deontologically good action. On the other hand, if the practice is done without any motive and solely because it is good as the Buddha explained at the end of the Dānamahapphala Sutta (AN 7.52) and can be classified as panita dāna, then the dāna practice can be categorized as a categorical imperative that is deontologically good. Keywords: Dāna Practice, Deontological Ethics, Immanuel Kant, Dānamahapphala Sutta.
Ketiadaan Mutlak dalam Buddhisme Zen Perspektif Pemikiran Nishida Kitarō dan Korelasinya dengan Realitas Galuh Nur Fattah; Venessya Tangrestu
Media: Jurnal Filsafat dan Teologi Vol. 5 No. 1 (2024): Februari 2024
Publisher : Sekolah Tinggi Filsafat Seminari Pineleng

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53396/media.v5i1.267

Abstract

This essay discusses Nishida Kitarō's view of absolute nothingness, a concept influenced by the tradition of Zen Buddhism. Methodologically, it is designed as philosophical hermeneutics and aims to provide a new perspective in the study of philosophy. Nishida's thinking is based on the tradition of Western philosophical thought, especially Hegel, Kant, and Heidegger. However, in its development, Nishida created a new philosophical construction that attempted to criticize the Western philosophical tradition. This paper shows that Nishida Kitarō internalized Zen Buddhism into his philosophy. Nishida brings together Zen Buddhism as a philosophical thought with various types of thought and figures in the Western philosophical tradition. Zettai mu or absolute nothingness is at the heart of all of Nishida's metaphysical edifice. This absolute nothingness is built on a spatial logic that allows contact between the subject and the object. Nishida understands the concept of absolute nothingness in three phenomenologies of personal identity. These three stages lead to the contradiction of absolute self-identity. These findings can contribute to forming new enlightenment in freeing oneself from false perceptions of reality and wrong views.
A Critical Comparison between Nāma-Rūpa and Cartesian Dualism: Theravāda Buddhist Anattā as a Critique of Descartes’ Cogito Ergo Sum Galuh Nur Fattah; Tri Saputra Medhacitto; Gonalagoda Nanda
Media: Jurnal Filsafat dan Teologi Vol. 5 No. 2 (2024): September 2024
Publisher : Sekolah Tinggi Filsafat Seminari Pineleng

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53396/media.v5i2.409

Abstract

This research article aims to present a critical study on the comparison between the concepts of nāma-rūpa and Cartesian dualism. Nāma-rūpa is a human metaphysical and epistemological concept in Theravāda Buddhism that divides the human self into non-material (nāma) and material (rūpa) aspects. Cartesian dualism, on the other hand, is a human metaphysical concept proposed by René Descartes that also separates the aspects of human self-formation into non-material (res cogitans) and material (res extensa) components. This research article was conducted using the critical comparison method. Despite the same dualistic perspective, this study found that there are significant differences between these two metaphysical concepts. In the context of nāma-rūpa, it is found that the material and non-material aspects of human substance are in a constant state of change due to the influence of Tiḷakkhaṇa (Three Universal Characteristics or Laws) in Theravāda Buddhism. These characteristics or laws encompass Aniccā (Impermanence), Dukkhā (Suffering), and Anattā (Not Self). Therefore, it is impossible to locate the "I" or "self" as understood in Cartesian dualism, which posits the cogito (the "I who thinks") as something that truly exists. 
Dimensi Prajñā Pāramitā Hṛdaya Sūtra Dalam Logika Kontradiksi Diri Absolut Nishida Kitarō Nur Fattah, Galuh
PATISAMBHIDA : Jurnal Pemikiran Buddha dan Filsafat Agama Vol. 6 No. 1 (2025): PATISAMBHIDA - Jurnal Pemikiran Buddha dan Filsafat Agama
Publisher : Sekolah Tinggi Agama Buddha Negeri Raden Wijaya Wonogiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53565/patisambhida.v6i1.1205

Abstract

This research article explains the connections and similarities regarding the logical structure in the Prajñā Pāramitā Hṛdaya Sūtra and Nishida Kitarō's logic of absolute self-contradiction. Essentially the Prajñā Pāramitā Hṛdaya Sūtra teaches about nothingness or Sunyata. Nothingness in logic of absolute self-contradiction is called zettai mu. In Prajñā Pāramitā Hṛdaya Sūtra, the teaching about nothingness is explained through a logic scheme of negation or can be said to be the logic of inversion. On the other hand, Nishida Kitarō's logic of absolute self-contradiction also shows the same thing, it can be seen as a logical scheme which is defined as the logic of exception without exception (mufunbetsu no funbetsu) or can also be understood as a point of view without point of view (tachiba naki tachibai) . This logic can be understood as paradoxical logic or paralogism (hairi no ri). The concept of Sunyata in the Prajñā Pāramitā Hṛdaya Sūtra is basically a mental state that leads to Nirvana, whereas, zettai mu in Nishida Kitarō's logic of absolute self-contradiction, leads to the highest understanding without any discrimination. Overall it can be concluded that in the logic of absolute self-contradiction there are identical dimensions of the Prajñā Pāramitā Hṛdaya Sūtra, but based on the criticism given by Hakuin and Tsujimura, the core thing in the Sūtra , namely nothingness, needs to be redefined properly and its true meaning understood.
Co-Authors Agus Himmawan Utomo Agus Himmawan Utomo Gede Agus Siswadi Gonalagoda Nanda Siti Murtiningsih Tri Saputra Medhācitto Venessya Tangrestu