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Jurnal Filsafat
Published by Universitas Gadjah Mada
ISSN : 08531870     EISSN : 25286811     DOI : -
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences
Jurnal Filsafat is a scientific journal that first published in 1990, as a forum for scientific communication, development of thinking and research in philosophy. Jurnal Filsafat is published twice a year, in February and August with p-ISSN: 0853-1870, and e-ISSN: 2528-6811 The Editorial Team of Jurnal Filsafat accepts manuscript in the field of philosophy which has never been published in other media. Editorial Team has the right to edit the manuscript as far as not changing the substance of its contents.
Arjuna Subject : -
Articles 577 Documents
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HAKIKAT ILMU DALAM PEMIKIRAN ISLAM Arqom Kuswanjono
Jurnal Filsafat "WISDOM" Vol 26, No 2 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.12787

Abstract

This research, entitled Essence of Religion in Islam. Many people often connote science with Western. However, if tracked historically, Islam have enormous contribution in developing of science. Therefore, this study aimed to compare the scientific character of the West and Islam, analyzing the development of science in Islamic and discover the nature of science in Islam. This is a library research using hermeneutic method with method elements are description, verstehen and interpretation. The material object is Islamic thought while the formal object is the philosophy of science. The results of this research indicate that there is a distinctive characteristic between Western science and Islam from the aspect of ontology, epistemology, and axiology. The most striking difference is the recognition of the existence of God. In its development, Islamic science actually stems from the Prophet Muhammad's own then forwarded the new companions subsequent Islamic thinkers. The nature of science in Islam includes facility, processes and objectives. Epistemologically, it means that Islam accepts ratio and sense as well as revelation and intuition, while the purpose of science is to reveal the truth in pursuit of Ultimate Truth.
Kontradiksi dalam Asumsi Religiusitas pada Bangsa Jepang: Telaah Filosofis Pergeseran Makna Religi Sartini Sartini
Jurnal Filsafat "WISDOM" Vol 13, No 2 (2003)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31312

Abstract

The religion generally creates religious society. The religious society principally could be seen from their attitude that follow religious norms, becouse religion it self guides the people not to do something bad. But in special case, religious Japanese people were founded something unusual and contradict to this ideal values. In the history, the concepts of Geisha, Jugan lanfu, and any sexual harassments had been founded in religious Japanese people. This contradiction may be caused by the change of their religion point of view.
Filsafat Perennial dan Rekonstruksi Pemahaman Keberagamaan Arqom Kuswanjono
Jurnal Filsafat "WISDOM" Jurnal Filsafat Edisi Khusus Agustus 1997
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31778

Abstract

Dalam khasanah pemikiran kefilsafatan istilah filsafat perennial diketahui sudah muncul sejak tahun 1540 ketika seorang tokoh barat bernama Augustinus Steuchus menerbitkan karya yang berjudul De perenni philosophia dan kemudian dipopulerkan oleh Leibniz yang menegaskan bahwa dalam membicarakan pencarian jejak-jejak kebenaran di kalangan filsuf dan tentang pemisahan yang terang dari yang gelap, itulah yang dimaksud dengan filsafat perennial.
Pandangan Islam terhadap Kepemimpinan Wanita dalam Mewujudkan Masyarakat Madani di Indonesia Hj. Widyastini
Jurnal Filsafat "WISDOM" Vol 22, No 3 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.3097

Abstract

Tujuan penelitian ini adalah untuk menginventarisasi pandangan Islam terhadap kepemimpinan wanita dalam mewujudkan masyarakat madani di Indonesia dan melakukan evaluasi kritis tentang kepemimpinan wanita sehingga hal tersebut dapat dipahami oleh bangsa Indonesia yang ber-Bhinneka Tunggal Ika yang berwilayah dari Sabang-Merauke.Metode penelitian yang digunakan dalam penelitian ini adalah metode analisis, sintesis dan verstehen. Metode-metode tersebut digunakan untuk menguraikan data-data yang diperoleh sesuai dengan bagian-bagiannya kemudian digabungkan satu per satu, sehingga diperoleh suatu hasil penelitian dan diambil kesimpulan dengan menggunakan kaidah-kaidah logika yang dapat dipertanggungjawabkan secara ilmiah.Berdasarkan hasil penelitian yang telah dianalisis, maka dapat diambil kesimpulan bahwa pandangan Islam terhadap kepemimpinan wanita dalam mewujudkan masyarakat madani di Indonesia merupakan suatu proses berpikir filosofis religius dalam rangka meraih suatu kejelasan dalam memahami masalah-masalah krusial, yang terutama berkaitan dengan kepemimpinan seorang wanita, kehidupan masyarakat dalam suasana kemajuan di bidang ilmu pengetahuan dan teknologi pada saat ini yang terdapat dalam masyarakat madani.Kata kunci: kepemimpinan/pemimpin wanita, masyarakat madani, Indonesia.
ETIKA DRIYARKARA DAN RELEVANSINYA DI ERA POSTMODERN Banin Diar Sukmono
Jurnal Filsafat "WISDOM" Vol 23, No 1 (2013)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.13220

Abstract

Driyarkara is an Indonesian philosopher who has original way of thinking. This paper aims to explore and analyze his ideas of moral and decency. According to Driyarkara, moral is a human need. Without moral, humanity will be in chaos. Based on Driyarkara's point of view, moral is a consequence of consciousness; therefore, having high moral standard is a human nature. Furthermore, conscience can be a moral standard for determining right or wrong as long as the conscience itself has not been “raped”. When conducting a moral consideration, every human has to use his own reason which is reflected in Driyarkara's Purity of Reason Dialectic. For him, all moral efforts show that human always want to achieve the perfection which is considered as God. The Driyarkara ethics could be classified as the deontological ethics. But it is the deontological ethics which has theological, humanist-naturalist, and axiological dimensions so that it can be defined as teleological as well. If we correlate the Driyarkara ethics and the Postmodern Era where morality has already been blurring, we can place the Driyarkara ethics which is considered teleological and deontological as a solid alternative of morality.
"Sosio-Epistemologi" sebagai "Program Kritis" atas Teori Pengetahuan Aholiab Watloly
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31348

Abstract

This study focuss on the existence of "Socio-epistemology" as "Critical program" of,the theories ofknowledge" The emergence ofvarious upheavals in the realm ofmodern knowledge with scientific claims that are sectorial and deterministic has had a wide spread effect on human life. The scientific situation that is so strict has forced man and the community, even culture and religion to adapt it's selftot (lily to. scientific. principles that have been stroctured in such a way as to becometheoretical instruments for total and automatic control. This worrying fact has brought about the existence of "Socio -epistemology" as "Critical program" of the theories ofknowledge . The aim ofexecuting a critical reformation and enlightenment towards the claims of sectoral knowledge, even the claims of the repressive community that· tend to perpetuate the power of the status quo as a "false consciousness ".This research aims to study is to construct a complete, whole and basicunderstanding concerning "Socio-epistemology" including its main claim as a branch of epistemology. A transcendental critique. of the theories of knowledge plus the modem social theories will be executed in order to build a Hdialectic tension" as the basic characteristic, of "Socio-epistemology". In relation to the aim and scope ofthis discussion, .' this research has been conducted using the factual historical philosophical method. The factual historical method is a method used in philosophy that .Ises a set ofsystematic principles and norms to discover, classify and process the material and also analyse in a whole, basic and critical manner.It is shown that the term "Socio-epistemology" characterises itselfas a part of critical philosophy ("critical program '') that sets itself towards optimisticenlightenment and reform. in relation. to the egoistic and ideological claims of sectoral knowledge. The main strength ofenlightenment and reform towards dialectit! illustrates'its essential character. Dialectical .roles in "Socio-epistemology" are distinctive. because of the dialectical "tension ". This dialectical tension manifests itselfin and through criticism, openness, correction, and continua/reform leading to emancipation and hypothetical consensus in the framework of praxis. As a "critical program" towards. the theory of knowledge (transcendent criticism), "Socioepistemology" tries to overcome. and release the various dogmatic rigidity that controls the· realm· ofknowledge. development under the power of "Scientism " and "Technology" or "Positivism". In this way, it is shown that knowledge is always characterised as relational and it possesses a social base including within it the interests of mankind.. On the other hand, as a critical program towards social theories (immanent criticism), "Socio-epistemology" attempts to show that man's autonomy, self consciousness ·self contemplation and man's interest within socialtheories.
Cogito Ergo Sum Descartes Pengantar Redaksi
Jurnal Filsafat "WISDOM" Jurnal Filsafat Seri 22 Agustus 1995
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31583

Abstract

MEMAKNAI WATUGUNUNG DAN OEDIPUS SANG RAJA SEBAGAI MITOS TENTANG WAKTU YANG MELAMPAUI WAKTU Jean Couteau
Jurnal Filsafat "WISDOM" Vol 20, No 1 (2010)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.3431

Abstract

AbstractIt is very interesting to compare Oedipus and Watugunung myths. Both of them have a similar narrative basic structure. Yet, they are different in meaning. One hand, the myth of Oedipus symbolizes the West anthropocentrism with the “ Oedipus” figure as a prototype of West human who is separated from the cosmos, rational, and “free” but he is undermined by blindness/ blank. In other hand, the myth of Watugunung can be said as one of determiners of Bali/ Java cosmocentrism with the Watugunung figure as a prototype of human who attempts to live in a harmony with the cosmos rhythm. He is not “free” but he feel enlightened.Thus, “blindness” and “enlightenment”, which are presented in the two narratives, are two points which differentiate among point of view of Greek/ West culture and Bali/ Java culture.Keywords: Watugunung myth, Oedipus myth.
Voluntarisme (Filsafat Kehendak) dalam Filsafat Barat Misnal Munir
Jurnal Filsafat "WISDOM" Vol 16, No 3 (2006)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.23202

Abstract

In the long history of Western Philosophy, philosophicalthoughts were dominated by rationalist clan. This rationalist clanposed the mind (to think) as the essence of human-being (CogitoErgo Sum). The opinion of mind as the essence of human-beingwas disagreed by voluntaries philosophers. Most of voluntariesphilosophers explicitly said that the essence of human-being laidon its wish, I wish therefore I exist (Volo Ergo Sum). The thing that became as the main analyses of this writing isfocused on what the modes of wish argued by voluntariesphilosophers. Its reason is wish appeared as a certain element ofhuman-being’s action. Therefore, in the beginning, it is importantto clarify the meaning of voluntarism philosophy, wish as theattendant of rationality (mind), wish as the essence of humanbeing,and finally many kind of voluntarism schools and their main philosophical thoughts will be described. In the conclusion of this writing, it was formulated that the progress of human civilization, according to voluntaries philosopher, could be carried out because of wishes impetus, whereas the purpose of human mind is to form them as reality.
Kebudayaan dan Ideologi Damardjati Supadjar
Jurnal Filsafat "WISDOM" Jurnal Filsafat Seri 9 Februari 1992
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31402

Abstract

Makalah ini dipersembahkan pada diskusi dan dialog Pekan Persahabatan Indonesia Palestina 13-19 Januari di Auditorium UII.

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