Jurnal Filsafat Indonesia
Jurnal Filsafat Indonesia is a scientific journal published by LPPM Ganesha Educational University, which publishes scientific articles on the development and research in philosophy. Journal of Philosophy is published three times a year, in April, June, and September. Editorial Team Journal of Philosophy accepts manuscripts in the field of philosophy which have never been published in other media. The Editorial Team has the right to edit the text to the extent that it does not change the substance of its contents.
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290 Documents
<![CDATA[Personal Branding dan Diri Otentik Menurut Sartre ]]>
<![CDATA[Andreas Trianto Soewandi]]>;
<![CDATA[Robertus Wijanarko]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 2 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i2.36064
<![CDATA[Penulis membahas mengenai Personal-Branding dan Diri Otentik Menurut Sartre. Sejak zaman dahulu, manusia sudah melakukan branding diri sendiri kepada publik. Dengan melakukan branding diri, manusia berusaha menampilkan keahlian dan kebaikan yang ia miliki, meskipun itu bertentangan dengan dirinya yang sebenarnya. Branding diri sangat berkaitan dengan dunia pekerjaan dan nama baik. Branding diri yang baik akan menaikkan nama baik seseorang dan memperoleh kepercayaan masyarakat. Dewasa ini, media sosial tidak lagi menjadi sekedar wadah bagi orang untuk berhubungan. Media sosial telah menjadi sebuah wadah di mana manusia mem-branding diri mereka. Orang menciptakan citra diri mereka sebagaimana mereka ingin dipandang oleh orang banyak. Sartre dalam etikanya menekankan mengenai pentingnya menjadi diri sendiri atau menjadi pribadi yang otentik. Dalam tulisan ini penulis menggunakan metode kajian kritis berdasarkan perspektif eksistensialisme Jean-Paul Sartre. Penulis menemukan bahwa etika Sartre menjadi sebuah kritikan sekaligus pandangan yang akan membebaskan manusia sehingga manusia dapat menjadi dirinya yang otentik dan juga mampu memperoleh kembali kebebasannya. Penulis menyimpulkan bahwa dewasa ini manusia mengalami kekhawatiran akan penilaian orang lain, sehingga mendorong mereka untuk menipu diri sendiri melalui personal branding. Pemikiran Sartre akan membawa manusia kepada kebebasan dan keotentikan diri.]]>
<![CDATA[Paradigma Keilmuan Islam ]]>
<![CDATA[maryamah maryamah]]>;
<![CDATA[Ahmad Syukri Ahmad Syukri]]>;
<![CDATA[Badarussyamsi Badarussyamsi]]>;
<![CDATA[Ahmad Fadhil Rizki Ahmad Fadhil Rizki]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 2 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i2.36116
<![CDATA[The Islamic scientific paradigm discusses the Islamic perspective on science based on the source of the Qur'an which is believed to be true, recently there has been a dichotomy between religious science and general science, religious science talks about the relationship between humans and God and humans with humans in social life, and general science talks about a lot about the universe. Both are synergized with the discoveries of scientific facts through western scientists and Muslims so that they argue that science and religion are an inseparable unity, both are interconnected to provide explanations to humans about science. Art as a result of human creativity is an aesthetic beauty and gives value to a science or religion so that it becomes something of value for the sustainability of human life, both from the scientific, social, and cultural aspects of a world civilization.]]>
<![CDATA[Rekonstruksi Pemikiran Agama Dalam Mencegah Kemunduran Moralitas Pemuda (Telaah Pemikiran Sir Muhammad Iqbal) ]]>
<![CDATA[khairul Walid]]>;
<![CDATA[Mohamad Salik]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 5 No. 1 (2022) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v5i1.36375
<![CDATA[Pemuda sebagai agen perubahan dan aktor masa depan memilik andil untuk menuntaskan konflik yang terjadi baik secara subversif maupun persuasif melalui kajian keagamaan. Kondisi sosial masyarakat sangat menuntut peran serta dan andil dari pemuda sehingga keberadaan pemuda menjadi penentu perubahan sosial yang lebih progresif menuju ke arah perubahan kehidupan yang lebih baik. Dengan perkembangan zaman yang sangat cepat banyak masalah yang dihadapi pemuda sebagai agen perubahan, banyak peran pemuda yang terhambat karena berkembangnya zaman dan teknologi, keadan ini memaksa pemuda berubah mulai dari sikap, gaya hidup sampai hubungan sosial. Penelitian ini merupakan kajian teori konseptual dan menelaah hasil pemikiran Muhammad Iqbal yang dikenal sebagai salah satu pembaharu pendidikan islam, dengan menggunakan metode kualitatif diskriptif terhadap hasil karya Muhammad Iqbal tentang rekonstruksi pendidikan islam. “Dari penelitian ini disimpulkan bahwa bahwa intelektualisme Islam pada waktu itu dapat dikatakan nyaris berhenti, karena Umat Islam telah berhenti mengambil inspirasi dari Al-Quran. Diagnosis yang ditawarkan Iqbal untuk menyembuhkan persoalan ini adalah dengan jalan menumbuhkan kembali semangat intelektualisme melalui tiga sumber, yaitu serapan indrawi, rasio, dan intuisi. Apabila Umat Islam mampu melakukan berpikir semacam ini, revolusi pengetahuan dalam dunia Islam akan terjadi secara mengagumkan dan persoalan- persoalan yang timbul dari dampak westernisasi dan dekansi moral remaja yang terjadi bisa atasi.]]>
<![CDATA[Filsafat dan Sejarah Perkembangan Ilmu ]]>
<![CDATA[Siti Mariyah]]>;
<![CDATA[Ahmad Syukri]]>;
<![CDATA[Badarussyamsi Badarussyamsi]]>;
<![CDATA[Ahmad Fadhil Rizki]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.36413
<![CDATA[Philosophy is a science that is extensive, meaning that it is closely related to our daily lives. In fact, it can be said that philosophy is the driving force of our daily lives as individuals and as collective human beings in the form of a society or nation. Bertrand Russell explained that “between theology and science lies in a no man's land. This area is under attack by both theology and science. This no man's land is called "philosophy". Philosophy is said to be the "matter scientiarum" which is the mother of all sciences. Everyone who wants to learn the meaning of life must know the science of philosophy. Dr. Surajiyo in his book "An Introduction to Philosophy" stated that "philosophizing is nothing but living thinking and thinking deeply about life (living thought and thoughtful living). Philosophy of science is not just a methodology or procedure for writing scientific papers. Philosophy of science is a philosophical reflection of the nature of science that will not recognize a stopping point in reaching the target to be achieved, namely truth and reality. Understanding the philosophy of science means understanding the intricacies of science so that the most basic aspects and joints, to understand the perspective of science, the possibility of its development, and the interrelationships between branches of science with one another It can be concluded that philosophy is a science that studies seriously the nature of the truth of all things. Science is a method of thinking objectively in describing and giving meaning to the real world and has principles to organize and systematize. The indicators of science are: Accumulative, the truth is not absolute, objective. There are six phases of scientific development, including; Pre-Ancient Greece Phase, Ancient Greek Phase, Medieval Age Phase, Renaissance Age phase, Modern era phase, and the last Contemporary Age phase]]>
<![CDATA[Falsifikasi Karl R. Popper dan Urgensinya dala Dunia Akademik ]]>
<![CDATA[Maydi Aula Riski]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.36536
<![CDATA[A problem that is often debated by both the western and eastern world is the problem of determining the truth of a scientific field or theory. In western science, a thought emerged from a philosopher, namely the theory of falsification put forward by Karl Raymond Popper. In his theory Popper argues that the truth of a science is not determined through justification (verification), but through refuting the propositions that science itself builds (falsification). The study of Popper's falsification has been very widely published and discussed in various writings, especially in Islamic studies and science (science). In this article, the author tries to briefly describe the urgency of Karl R. Popper's thought in the academic field. The method used in writing this article is library research (literature review), using relevant documents, journals, and research. Through this research, it is known that the application of Karl Raimund Popeer's theory of falsification is very important in the academic field. This is evidenced by the concept of falsification which is used to determine the scientific knowledge. In addition, the concept of falsification was used long before Popper introduced the theory. One of them is used by the Muslim philosopher Imam Al-Gazali in defending and proving his arguments and thoughts. In the development of scientific methods, the principle of falsification plays an important role in strengthening scientific theory because it serves as evidence to disqualify other irrelevant theories.]]>
<![CDATA[Kontribusi Filsafat Ilmu dalam Penelitian Ilmiah dan Kehidupan Sosial ]]>
<![CDATA[Imam Subekti]]>;
<![CDATA[Ahmad Syukri]]>;
<![CDATA[Badarussyamsi Badarussyamsi]]>;
<![CDATA[Ahmad Fadhil Rizki]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.37304
<![CDATA[Philosophy of science needs its presence in the midst of the development of science and technology which is marked by the sharpening of scientific specialization. Philosophy of science as a theoretical framework and research method has a relationship with scientific research. Philosophy of science explains the problem of science or science which is the basis for logical assumptions (ethical neutralistic doctrine), the empirical results achieved, and the limits of their abilities. Meanwhile, the research methodology describes efforts to develop science based on the scientific method, which consists of two parts, namely both deductive and inductive. The contribution of the philosophy of science in scientific research is: As a basis for the development of science or theory, the philosophy of science as a means of testing scientific theory reasoning. Philosophy of science is able to test, reflect, criticize assumptions and scientific methods in a scientific research. As a foundation in science at the university level. Philosophy of science provides a logical basis for research methodology. The contribution of the philosophy of science in research methodology can also be filling and broadening the cognitive horizons (reason) of what is called science, which is expected to create understanding for the discipline in scientific work, as well as increase the motivation of a researcher to carry out tasks seriously. Writing this article uses a qualitative approach by using library research, namely by examining reading sources that have to do with the study being discussed. ]]>
<![CDATA[Arah dan Orientasi Filsafat Ilmu di Indonesia ]]>
<![CDATA[Hastangka Hastangka]]>;
<![CDATA[Heri Santoso]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.38407
<![CDATA[Filsafat Ilmu merupakan salah satu cabang khusus dari Filsafat yang memiliki kedudukan dan posisi yang strategis dalam membangun paradigma ilmu di Indonesia. Penelitian ini akan mengkaji dan mendeskripsikan tentang kedudukan dan posisi Filsafat dalam paradigma keilmuan yang berkembang. Beberapa hal yang dibahas dalam penelitian ini adalah berikut ini. Pertama, kedudukan dan posisi Filsafat Ilmu sebagai paradigma di Indonesia. Kedua, perkembangan dan pengajaran Filsafat Ilmu dalam perkuliahan mata kuliah Filsafat Ilmu di Indonesia, secara khusus perkembangan buku teks yang ada. Ketiga, orientasi Filsafat Ilmu sebagai disiplin ilmu dari Filsafat yang berkembang di Indonesia. Tujuan dari kajian ini adalah untuk mendeskripsikan dan menganalisis tentang orientasi dan perkembangan Filsafat Ilmu di Indonesia dari aspek paradigma ilmu dan sejarah pemikirannya melalui kajian teks dan buku yang diterbitkan di Indonesia. Metode penelitian yang digunakan adalah pendekatan kualitatif dengan menganalisis sumber atau data dari buku teks, jurnal ilmiah, dokumen, silabus, dan bahan ajar dalam perkuliahan Filsafat Ilmu. Analisis yang digunakan adalah interpretasi, heuristik, dan refleksi filosofis. Hasil dari penelitian ini menunjukkan bahwa Filsafat Ilmu dikembangkan dan diajarkan mengacu pada paradigma Filsafat Ilmu yang berkembang di barat. Struktur yang dibangun dalam mengembangkan Filsafat Ilmu muncul dari kajian Filsafat mulai dari pengetahuan dasar tentang Filsafat sampai pada hakikat ilmu. Orientasi Flsafat Ilmu sebagai disiplin ilmu dari Filsafat yang dikembangkan di Indonesia dari berbagai literatur yang berkembang masih didominasi pada orientasi Filsafat barat.]]>
<![CDATA[Analisis Aksiologis Kebebasan Ekspresi Majalah Charlie Hebdo dalam Penerbitan Kartun Nabi Muhammad ]]>
<![CDATA[Imadah Thoyyibah]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 5 No. 1 (2022) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v5i1.38824
<![CDATA[AbstrakPenerbitan secara bebas kartun Nabi Muhammad oleh majalah satir Prancis, Charlie Hebdo, telah mengundang beberapa aksi penyerangan dan teror. Kebebasan berekspresi dan berpendapat menjadi alasan Charlie Hebdo secara berulang menerbitkan kartun Nabi Muhammad yang secara interpretatif dianggap menghina dan menodai agama Islam. Penelitian ini bertujuan mengkritisi alasan kebebasan ekspresi majalah Prancis Charlie Hebdo terkait penggambaran kartun Nabi Muhammad secara aksiologis.Penelitian bersifat deskriptif kualitatif rasionalistik dengan menggunakan metode observasi fenomenologis berdasarkan studi kepustakaan. Hasil analisis ditemukan bahwa akar kebebasan ekspresi tersebut berasal dari nilai humanisme sekular.Tindakan pennggambaran kartun Nabi Muhammad oleh majalah Charlie Hebdo diakui bertujuan untuk mengkritik kaum fundamentalis agama. Meskipun memiliki pesan humanis dan tidak bertujuan untuk menghina atau menistakan agama Islam, namun secara aksiologis Charlie Hebdo telah mencampuradukkan antara prinsip nilai adikodrati dari agama supernatural dengan nilai-nilai kodrati dari humanisme sekular. Basis moral agama supernatural berasal dari prinsip nilai kesucian, keagungan, dan ketaatan. Sedangkan basis moral humanisme sekular berasal dari nilai liberalisme yang antroposentris dan ateistik. Perbedaan prinsip aksiologis keduanya menciptakan benturan ideologis yang berpotensi pada konflik horizontal yang tidak berkesudahan yaitu konflik antara radikalisme agama dan radikalisme politik global. Kata kunci: Kebebasan Ekspresi, Charlie Hebdo, Humanisme Sekular; Kartun Nabi AbstractThe free publication of cartoons of the Prophet Muhammad by the French satirical magazine Charlie Hebdo has invited several acts of attack and terror. Freedom of expression and opinion is the reason Charlie Hebdo repeatedly publishes cartoons of the Prophet Muhammad which are interpretively considered to be insulting and desecrating Islam. This study aims to criticize the reasons for the freedom of expression of the French magazine Charlie Hebdo in relation to the axiological depiction of the Prophet Muhammad's cartoon. This research is descriptive qualitative rationalistic using phenomenological observation method based on literature study. The results of the analysis found that the roots of freedom of expression came from the values of secular humanism. Charlie Hebdo magazine's cartoon depiction of the Prophet Muhammad is purportedly aimed at criticizing religious fundamentalists. Even though it has a humanist message and does not aim to insult or insult Islam, Charlie Hebdo axiologically has confused the supernatural values of supernatural religion with the natural values of secular humanism. . Meanwhile, the moral basis of secular humanism comes from the values of liberalism which are anthropocentric and atheistic. The difference in the axiological principles of the two creates ideological clashes that have the potential for endless horizontal conflicts, namely the conflict between religious radicalism and global political radicalism. Keywords : Freedom of Expresion, Charlie Hebdo, Secular Humanism, Prophet Cartoons. ]]>
<![CDATA[John Locke: The Construction of Knowledge in the Perspective of Philosophy ]]>
<![CDATA[Juhansar Juhansar]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.39214
<![CDATA[ Epistemology is one of three philosophical dichotomies that rises to two main isms to obtain knowledge: rationalism initiated by Rene Descartes (1596-1650) and empiricism initiated by John Lock (1632-1704). As an empiricist, Locke offers the tabula rasa theory to support his argument. Thus, this study aims to describe radically and comprehensively the concept of John Locke's thought from the perspective of epistemological philosophy. This aim is achieved by describing the background and principal works of John Lock on the philosophy of epistemology, including the main ideas, views, and reasoning of his empiricism through tabula rasa theory. The method used in this research is descriptive qualitative in the field of philosophy. Data were collected through a literature study, then analyzed hermeneutically with two methodical elements: verstehen and interpret. First, this research shows that knowledge is principally obtained from sensory experience in which the mind is only passive. Second, the sensory experience is obtained objectively (primary quality) and subjectively (secondary quality). Third, external sensation and internal sensation obtained from sensory experience are built into simple ideas to complex ideas. ]]>
<![CDATA[Science and the Necessity of Faith: Notes on “Appendix to the Transcendental Dialectic” ]]>
<![CDATA[Min Seong Kim]]>
<![CDATA[ Jurnal Filsafat Indonesia Vol. 4 No. 3 (2021) ]]>
Publisher : <![CDATA[Undiksha ]]>
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DOI: 10.23887/jfi.v4i3.39510
<![CDATA[Apropos Kant’s discussion of scientific practice in the section of the first Critique entitled “Appendix to the Transcendental Dialectic,” there has long been a tendency in Anglophone Kant scholarship to downplay the role of God or quickly brush aside the centrality of the idea in the Kantian system. As a way of setting the stage for evaluating the place of God in Kant’s philosophy, this paper, in a concise and straightforward manner, attempts to make the connection between science and the idea of God as it appears in the first Critique explicit and explain why Kant is driven to make that connection. In the first half of the paper, I summarize Kant’s discussion of scientific practice as presented in the first part of the Appendix, followed by a brief discussion of a problem his account raises. In the second half of the paper, I elaborate the connection between science and God as a response to that problem.]]>
