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Jurnal Filsafat
Published by Universitas Gadjah Mada
ISSN : -     EISSN : -     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. Jurnal Filsafat Address: Notonagoro Building, 2nd Floor, Faculty of Philosophy, Universitas Gadjah Mada, Yogyakarta; Jl. Olahraga Bulaksumur, Yogyakarta, 55281; Email: jurnal-wisdom@ugm.ac.id; Website: jurnal.ugm.ac.id/wisdom; Phone: (0274) 515368 / (0274) 546 605.
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Articles 6 Documents
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Search results for , issue "Vol 23, No 1 (2013)" : 6 Documents clear
ETIKA DRIYARKARA DAN RELEVANSINYA DI ERA POSTMODERN Sukmono, Banin Diar
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 | Full PDF (142.674 KB) | 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.
KONSEP MANUSIA MENURUT MOHANDAS KARAMCHAND GANDHI Sahadewa, Ngurah Weda
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.13154

Abstract

The background of this work is to explore the nature of man. So it can be discovered an explanation, especially according to Gandhi’s thought. The material object of this work is Gandhi’s thought and its formal object is the philosophy of man. Gandhi’s thought has an interest in a lot of things about social, politics, economic, cultural, moral and religion. In this point of view is showed about human problem which is a relationship with non-violence, God and truth. The work’s method is historical-factual method. The steps are to decide of work’s theme, to collect, to categorize, and to interpret of data. The result of this work is that Gandhi’s thought builds a relationship between the human with non-violent, God and truth. Love is based on Ahimsa (non-violence). Non violence is stress one thing that the fullness to ignore non-violence. This becomes a basic to find the truth. In other side, finding the nature of truth can help finding the nature of God.
ETIKA DRIYARKARA DAN RELEVANSINYA DI ERA POSTMODERN Sukmono, Banin Diar
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 | Full PDF (142.674 KB) | DOI: 10.22146/jf.13221

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.
MAKNA RELASI TRADISI BUDAYA MASYARAKAT MADURA DALAM PERSPEKTIF ONTOLOGI ANTON BAKKER DAN RELEVANSINYA BAGI PEMBINAAN JATI DIRI ORANG MADURA Hidayat, Ainur Rahman
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.13155

Abstract

Every Maduranese has relation as core structure in itself with the characteristics of relation meaning being different from the other ones and among other thing actualized in its folks. The objectives of research are firstly, to formulate relation meaning in Madura folks of ontological transcendental structure; secondly, to formulate essence of relation in Madura folks of ontological transcendental norm; thirdly, to formulate relevance meaning of relation in Madura folks as main principle to develop Madura identity. This research was a library research with the Anton Bakker’s ontology as the formal object and Madura folks as the material object, that is to say, carok (homicide), rokat tase’ (fishermen ceremonials), and samman (Islamic recitals). This research came to conclude that relation of Madura folks in ontological transcendental structure signifies based socio-culture. Madura folks centered upon unanimity rule of social life, that is, relationship with each other, nature, and God. Unanimity rule aspect is presented and made one of balancing Madura folks. The relation is the starting and end points of reality in Madura folks, which harmony and disharmony are served as ontological transcendental norm. Relevance of relation in Madura folks as main principle to develop Madura identity constitutes standpoint in internalization and crystallization of Madura identity. The relation as starting point means that the result of development and perpetuation of Madura identity is proceed from relation meaning as main principle. The relation as end point means that development, elaboration, and perpetuation of Madura identity are returned to relation meaning as main principle.
PENDIDIKAN SENI: PERGULATAN SUATU MAKNA Laksono, Kardi
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.13156

Abstract

The very fact that painting was for Leonardo such an axtraordinary synthesis of different elements brings him closer o nature, in that he claims for the painter the role of universal being and the ability to use the creative impulse to mirror nature, which then approaches divine necessity. Naturally, when we look at one of Leonardo’s paintings, we should think of a kind of – it’s not a contradiction – of contrivance, of a painting that’s a synthesis between very different things. For him painting is a philosophy, a science, it’s a mental process and in every picture, just as in every page of his manuscripts, we can find an infinite number of hints about relationship and references. These relationship and references are also demonstrated by a number of philosophers through their thoughts about art and esthetics.
NILAI-NILAI TOLERANSI ISLAM DI NEGARA KEBANGSAAN INDONESIA DALAM PERSPEKTIF AKSIOLOGI Jirzanah, Jirzanah
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.13157

Abstract

Islamic values are expected to be a barrier to excessive nationalistic. Analysis on Islamic values and tolerance from the point of view of axiology is important, because Islam is not just giving nature a noble and religious attitudes, but also respect for moral rules and actions. Axiological analysis is done by placing the basic Islamic values, moral norms and principles of the nation state in an universal hierarchy values. The purpose of this article is to formulate a reflective relevance of Islamic values and tolerance for the development of the nation state. The basic values of Islamic law according to the Quran is a religious and humanity values particularly noble mind. The law of God is a source of values to humanity values and the state of moral principles. Humanity values especially nobility mind formed the basic of freedom of thought and will. Nobility mind basic to foster unity, cooperation, freedom, democracy, and justice. Islamic teachings of tolerance are very relevant to the Indonesian nation state principle. Islam teaches religious nature and noble attitude, the attitude of respect for moral rules and actions. Tolerant teachings of Islam comes from religious values and universal humanities, so do not know the theory, attitudes, and practices that are based on violence and coercion in the field of divinity, politics, and economics.

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