Sanjiwani: Jurnal Filsafat
Sanjiwani: Jurnal Filsafat hadir untuk memberi ruang dan gerak bagi para penulis yang ingin mengembangkan dan menyebarkan nilai-nilai filsafat Hindu. Implementasi ajaran filsafat ini hampir setiap saat dijumpai dalam setiap aspek kehidupan umat beragama. Sanjiwani sebagai Jurnal Filsafat berusaha melakukan pencerahan melalui kontemplasi hakikat berbagai macam pengetahuan keagamaan. Kajian Filsafat, Ilmu Agama, dan Budaya
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<![CDATA[GANESHA SEBAGAI SIMBOL PARADIGMA POSITIVISME ]]>
<![CDATA[Harsananda, Hari]]>;
<![CDATA[Gaduh, Acyutananda Wayan]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1532
<![CDATA[Positivism is a philosophical paradigm that contributes greatly to the development of science in the world, with many types of philosophical thinking in the realm of thought, it is deemed necessary to carry out the paradigm. paradigm serves to help distinguish one scientific community with other scientific communities There are many sciences that were born from the philosophy of positivism such as mathematics, physics and other natural sciences. This knowledge can be categorized as hard science that formulates problems outside of human beings. The existence of positivism is always attached to western philosophy which is considered as the forerunner to philosophy, but the positivism paradigm is actually present also in the local scientific dimension, namely Paradigm Ganesha as a god for posivistic sciences.]]>
<![CDATA[KONSEP FEMINISME GAYATRI CHAKRASVORTY SPIVAK DAN UPAYA MEMBANGUN KELUARGA UNGGUL (KAJIAN FEMINISME MODERN) ]]>
<![CDATA[Yunairi, Dewi]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1538
<![CDATA[Concept understanding is very necessary in various things as well as understanding about balancing roles in a family, it needs the understanding of feminism concept. The concept which initiated by Gayatri Chakrasvorty Spivak becomes a reference, as the identity of women in post-colonial feminism is understood as an awareness of women's differences. Third world women are considered to have a greater burden of oppression than first world women. The burden is based on colonial and imperial oppression of gender, race, ethnicity and religion, so that women's identity in postcolonial feminism is directed at a more productive domain to understand identity based on nationality awareness. Gayatri Chakrasvorty Spivak as one of the postcolonial theorists carefully sees that sexual oppression directed at third world women is an oppression that leads to subaltern sovereignty. Therefore, a transformation of subaltern women's awareness is needed by understanding the differences in women's experiences as the basis that woman empowerment is important to be able to form women who are more active and productive, and contribute positively to their families and communities. Overcoming subaltern in families who have a patriarchal tradition is certainly not easy, many things and efforts must be carried out. Providing space and opportunities for women is one of the efforts to uphold justice for women to take roles. Efforts to make a superior family can not be separated from the role of women. The existence of cooperation between parts of the family becomes the perfection and excellence of a family.]]>
<![CDATA[Garbhadhana Samskara (Perspektif Seks dalam Veda) ]]>
<![CDATA[Sumertini, Ni Wayan]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1528
<![CDATA[Having descent in Hinduism is an obligation in Grhasta Asrama. Before entering Grhasta Asrama, the rituals of purification for the bride and groom were carried out to clean the seeds of fertilities from dirty or mala elements, so as to produce good child. Garbhadhana Samskara is one of the ritual ceremonies performed at a wedding that functions as a purification of seeds, whether kama bang or kama petak. Sex in Hinduism is sacred because it is intended to obtain offspring through the path of dharma. The purpose of Garbhadhana Samskara is to reduce the number of abortions due to less responsible sexual activity, and reduce the risk of infectious diseases due to sexual enjoyments. Garbhadhana Samskara views sex as something sacred which is based on the value of holiness and truth, without being just a slave to sexual desires. The stories in Itihasa and Purana are also agree the concept of Grabhadhana where sex is sacred and time in intercourse is an important thing. More than that, Garbhadhana Samskara created the character of satvika in children, which has a positive contribution to the empowerment of human resources.]]>
<![CDATA[PEMAHAMAN HOLISTIK TENTANG KARMAPHALA DALAM LONTAR TATTWA WIT: PERSPEKTIF FILOSOFIS ]]>
<![CDATA[Sari, Anggy Paramitha]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1533
<![CDATA[Hindu society highly believe in the law of cause and effect that also known as karma phala. Every action will produce an equal result. Every single action of each individual has a power to bring happiness or sadness. The law of karma phala tied all of His Creation without exception, fairly and objectively. Karma come from the thoughts, words and actions. Lontar Tattwa Wit is one of lontar (manuscript) that has the explanation about karma phala tenet in it. This article generally aimed to obtain holistic understanding about karma phala in Lontar Tattwa wit based on philosophical perspective.]]>
<![CDATA[PLURALISME AJARAN AGAMA PADA MASA KERAJAAN BALI KUNA ]]>
<![CDATA[Nerawati, Ni Gusti Ayu Agung]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
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DOI: 10.25078/sjf.v11i1.1529
<![CDATA[During the Ancient Kingdom in Bali, religious teachings flourished well. Some sects had developed during that time before finally assimilated by MPU Kuturan. Some relics indicate the existence of these sects which can be seen in Pusering Jagat Temple and Kebo Edan Temple in Pejeng Gianyar region. At that time, the sects developed well. However, in the course of time, their leaders began to scramble to divide followers. This raises concerns that initiative to unite among them needs to be done. In order to maintain its continuity, the union is considered necessary, but by still taking the main points of each teaching. This is what causes Hinduism in Bali to look different. When it comes to plurality, Hinduism is the container, because in it the fusion of several teachings which initially contradicted, but which can be adapted slowly. This plurality becomes very important because, in essence humans are different from one another. This difference raises a different perspective. By accommodating all the elements, finally everyone feels accommodated. This is the message of pluralism in the era of Ancient Bali.]]>
<![CDATA[PARADIGMA MATERIALISME DIALEKTIS DI ERA MILENIAL ]]>
<![CDATA[Kariarta, I Wayan]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1534
<![CDATA[Life in this age provides various kinds of convenience in achieving the expected goals. There are various kinds of opportunities, possibilities and hopes that have so far not been possible now show their existence. The rapid pace of development of technology and information is one of the characteristics of the millennial era. In millennial era, we will easily find people who are multitasking. Sociable in association and able to put the difference in proportion. The existence of material in the form of money really plays a vital role in life. The material and its exchange become fine dining day-to-day, and every activity that is pursued leads to the material to be achievedMaterialism is defined as a philosophical school that considers that it exists or real is just matter. Basically everything consists of matter and all phenomena is the result of material interaction. It is undeniable that understanding materialism has major contribution to the development of science.Technological advances and the rapid flow of information that developed in the millennial era is a logical consequence of the dialectical materialism paradigm. Dialectical materialism is a view that relies on matter (objects) and uses methods dialectical. Material is stated to have connected with one another, mutual influence and interdependent with each other. Everything is inside the process of change, movement and continuous development.]]>
<![CDATA[PERKEMBANGAN AJARAN BUDDHA DALAM TRILOGI PEMBEBASAN ]]>
<![CDATA[Arimbawa, I Komang Suastika]]>;
<![CDATA[Anggriawan, G. Arya]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1530
<![CDATA[Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinay?na and Mah?y?na. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.]]>
<![CDATA[MANUSIA MENURUT PLATO DALAM PERSPEKTIF VEDÄNTA ]]>
<![CDATA[Somawati, Ayu Veronika]]>;
<![CDATA[Made, Yunitha Asri Diantary Ni]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1535
<![CDATA[Humans are God's creatures called the most perfect creatures. This is because humans have the provision of life that is not possessed by other creatures, namely the ability to think and reason. This ability, makes humans always try to achieve a more established life physically and spiritually, both by making innovations to facilitate each of his life activities or by exploring the values contained in his life in order to better interpret life and find the essence of life itself. One of the things that has always been a topic of discussion in order to explore the values contained in human life is to look for the meaning of what and who a person is as a whole and who human really is. By interpreting this, it is hoped that humans themselves can easily make themselves practical decisions in carrying out life, taking meaning from every event that occurs in life and determining the direction and purpose of life. Various kinds of views about humans expressed by philosophers, both eastern philosophers and western philosophers. One of them is Plato. Plato was one of the western philosophers who were students of Socrates. Plato was born in 427 (BC) to the Athenian family. After the death of his teacher, Plato together with his friends who are passionate to continue the ideals of their teachers. In his view of humans, Plato's thoughts have a common thread with the view of Hindu Philosophy especially Ved?ntaboth about the true reality of humans and the view of good human beings. The method used in this research is a descriptive method that will systematically describe Plato's thoughts about humans that are related to the view of Hindu Philosophy Ved?nta.]]>
<![CDATA[MENYINGKAP TUHAN MELALUI PENGETAHUAN HINDU DALAM TEKS BHUWANA SANGKSEPA (KAJIAN TEO-FILOSOFI) ]]>
<![CDATA[Maheswari, Prasanthy Devi]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1531
<![CDATA[God is the object of science, in Hindu knowledge says that God is the main and first source of knowledge. Studying the scriptures is the main way in revealing knowledge about God. The purpose of this research is to find knowledge about God in the text Bhuwana Sangk?epa. The benefit is to open up the insights and courage of academics in interpreting sacred texts. This text provides knowledge about God who is the Source of All, Transcendent God (God Beyond/Far from Human Understanding), God in Nirguna Brahma Terminology (Formless/Unmanifest), Transcendent-Immanent God (God is closer to understanding Humans), Nir-Saguna Brahman Terminology of God with Symbols (Nyasa), Immanent God (in consciousness or in the human mind). And then God in the Saguna Brahma Terminology (Manifested God) which includes the form of Gods (Sarva-Nama Rupa), God sink in the universe (macrocosm) and God resides in the Human Self (microcosm).]]>
<![CDATA[ARGUMEN GOTTFRIED WILHELM LEIBNIZ TERHADAP PEMBUKTIAN EKSISTENSI TUHAN ]]>
<![CDATA[Yogiswari, Krisna S.]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[IHDN Denpasar ]]>
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DOI: 10.25078/sjf.v11i1.1536
<![CDATA[Gottfried Wilhelm Leibniz is a German philosopher who provides a comprehensive argument about the existence of God. Although Leibniz has made a mistake in thinking about God, the evidence of God's existence offered by him gives us an example and a strength to deepen our faith: Leibniz's courage is to deepen his faith and his strength to maintain God's existence. Also it seems that with evidence of harmony that had been built before, Leibniz fell into the trap of atheism implicitly because it denied the existence of a personal God and only relied on internal law. Regarding harmony that had been built before, according to Leibniz there was an internal law that worked within the monade. monade so that monades are a natura that has been determined and consequently has only one nature: the nature that governs everything. But the best is that not only for the whole in general, but also for individuals especially especially individuals who have love for God.]]>
