Article Per Year (5 Year)
p-Index From 2021 - 2026
0.61
P-Index
This Author published in this journals
All Journal Jurnal Filsafat LOGOS (Jurnal Filsafat - Teologi) Jurnal Ledalero
Heribertus Dwi Kristanto
Sekolah Tinggi Filsafat Driyarkara
Arts Humanities Astronomy Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

Published : 3 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 3 Documents
Search

 1 
AGAPE VS PHILIA? THOMAS AQUINAS TENTANG CINTA-KASIH, PERSAHABATAN, DAN KEADILAN Kristanto, Heribertus Dwi; Stanislaus, Surip
LOGOS Vol. 21 No. 2 (2024): Juli 2024
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54367/logos.v21i2.3946

Abstract

Many Christian writers think of Christian agape love as incompatible with Greek philosophical tradition of love, known as philia (friendship). Agape is seen as a kind of love that is non-preferential, inclusive, altruistic and without regard to self-interest, whereas philia is regarded as a kind love that is preferential, exclusive, egocentric and reciprocal in nature. Agape is thought to have eclipsed philia. Then, in the spirit of agape, justice is understood as impartiality or treating everybody equally. This essay aims to show that according to St. Thomas Aquinas Christian agape love or charity (Latin: caritas) is not only compatible with philia (Latin: amicitia) but instead can be understood as “a friendship between man and God”. As a friendship, charity incorporates essential elements of philia, such as benevolence, mutual love, and some life sharing (communicatio). Perceived as grace, charity acknowledges the presence of order (ordo caritatis), in which justice does not necessarily amount to ‘giving to each the same thing’ (i.e., impartiality), but rather ‘giving to each according to his needs’.
Homo Viator: Human Beings as Pilgrims Driven by Hope Heribertus Dwi Kristanto
Jurnal Ledalero Vol 25, No 1 (2026): June 2026 Issue
Publisher : Ledalero Institute of Philosophy and Creative Technology (IFTK Ledalero), Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31385/jl.v25i1.680.1-18

Abstract

The Jubilee Year of Hope, in which many Christians make a pilgrimage to pass through the Holy Door, is an opportune moment to reflect on the relationship between the existential fact of human as homo viator and hope as a virtue that should animate him/her. While in the Christian tradition hope is clearly considered one of the theological virtues, some prominent philosophers have expressed a negative view of hope, arguing that hope promotes passivity and does not lead to action. Christian hope, anchored in the expectation of heavenly bliss, is accused of being a kind of escapism. Through a literary study of several classical and contemporary thinkers, such as Thomas Aquinas, Gabriel Marcel, Victor Frankl, Josef Pieper, and Byung-Chul Han, this paper argues that hope as a passion is indeed ambivalent, insofar as people can hope that evil befall on another. As a theological virtue, however, hope opens the human horizon to future possibility and transcendence, in that hope not only sustains the human spirit in the face of adversities, but also, and more importantly, gives meaning to the human journey on earth. By keeping despair at bay, hope enables man to say “yes” to arduous life and generates forces that move him/her to action.
Follow Your Conscience? A Comparison of Aquinas and Arendt Heribertus Dwi Kristanto; Arokiaraj Joseph Patrick
Jurnal Filsafat "WISDOM" Vol 36, No 1 (2026)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.110716

Abstract

Should we always follow our conscience? Through a close reading of the works of Aquinas and Arendt, this paper argues that conscience alone is insufficient for determining right actions. After witnessing Eichmann’s trial, Arendt questioned the reliability of conscience as traditionally understood. Traditionally, conscience is considered the voice of God and an infallible moral compass. Aquinas, a traditional thinker, developed a systematic theory of conscience. However, Aquinas does not view conscience as the voice of God or an infallible moral guide. Rather, conscience is an act of reason applying moral knowledge to particular actions. Consequently, conscience is fallible and must be supplemented by moral virtues and prudence (prudentia). Prudence is the practical wisdom that guides the will and helps one discern the best course of action in specific circumstances. For Arendt, conscience is a byproduct of thinking that evaluates one’s actions. Since thinking is an inner dialogue, conscience is subjective and requires judgment—namely, the capacity to evaluate actions from others’ viewpoints through mutual debate and enlightenment. In conclusion, prima facie, we must always listen to the voice of our conscience, but not without critical reflection and prudence.
Co-Authors Arokiaraj Joseph Patrick Stanislaus, Surip