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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 26, No 1 (2016)" : 6 Documents clear
HATUHAHA AMARIMA LOU NUSA DALAM PERSPEKTIF FILSAFAT KEBUDAYAAN CORNELIS ANTHONIE VAN PEURSEN DAN RELEVANSINYA DENGAN KEUTUHAN BANGSA INDONESIA Alexander Uhi, Jannes; Soeprapto, Sri; Mukhtasar Syamsuddin, Muhammad
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (223.982 KB) | DOI: 10.22146/jf.12625

Abstract

Hatuhaha Amarima Lou Nusa refers to an indigenous group that has a specific culture from ancestors to contemporary times. The content of cultural values of Hatuhaha Amarima is important to be applied to the context of the daily lives of Hatuhaha Amarima Lou Nusa's people in particular and Indonesia in general. This paper aims to reveal the dynamics of historical and cultural forms of Hatuhaha Amarima, and to explore the nature of Hatuhaha Amarima, along with the values which contained in it with Cornelis Anthonie van Peursen's philosophy of culture perspective. The essence of Hatuhaha Amarima are contained with society (human), history, territory, customs and culture, and language. As the result, the study explaints the epistemologycal aspect of Hatuhaha Amarima in its realistic nature. Also, the study finds a cultural polarization of Hatuhaha Amarima that is as monodualistic in its nature, so it is presenting the feel of living together in multiculturalism with relative condition; ethnicity, religion, and culture. One of the most important point of culture that was passed on by people of Hatuhaha Amarima is the relation of I – You. This is existing in the context of kinship systems, family systems and brotherhood. Obviously, the cultural values of Hatuhaha Amarima has tighted connection with Bhineka Tunggal Ika's principles, so that it is important to applicate it to the context of the state living integrity and nation in Indonesia. The soul of cultural values of Hatuhaha Amarima represented of the ideal values of Pancasila and universal values.
MANUSIA SEBAGAI HOMO ECONOMICUS: REFLEKSI ATAS KASUS-KASUS KEJAHATAN DI INDONESIA Maharani, Septiana Dwiputri
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (177.083 KB) | DOI: 10.22146/jf.12624

Abstract

This research showed that First, ideally every man should act in a dual functions as individual beings as well as a social being. These dual functions of the real foundation for the building harmony in the life of a society. If lameness, especially the tendency of individuals includes positions as individual beings then building a life together can be as depicted in homo homini lupus, but building a harmonious society should be supported by common life, need, and give each other. Secondly, crimes in Indonesia are the fact how life in Indonesia has been overshadowed by very prominent self-interests. Personal interests which dominated by economic factors become a major influence in the crime trend. Indonesian human tendency their societies emphasize some aspects, but it turns out it's a proven fact that trend has begun to fade, although not all Indonesian people commit crimes. At least, homo economicus could be a tool to test the reality of Indonesian life. Third, Homo economicus is fully understood in an act that contradicts the notion homos socius. Homo economicus if not controlled will lead humanity in a situation of "war" as a Homo Homini Lupus.
PARADIGMA PENDIDIKAN UNTUK PEMBANGUNAN YANG BERKELANJUTAN DI TONGYEONG-SI, GYEONGSANGNAMDO, KOREA SELATAN Hastangka, Hastangka
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (177.163 KB) | DOI: 10.22146/jf.12626

Abstract

Education for sustainable development has become global paradigm recently. This paradigm is a form of dynamic response and debate faced by the global community such as global warming, energy crisis, climate change, food security, as well as environmental damage. The main idea, in this paradigm was put in three main principles which are to build environmental, socio-economic and cultural sustainability. This study aims to explore and describe how the paradigm in Tongyeong-si, Gyeongsangnamdo, South Korea. This research focuses on the basic philosophical paradigm and implementation of education for sustainable development at a school in the city of Tonyeong (Tongyeong-si), Gyeongsangnamdo, South Korea. The results indicate that the basic philosophy applied in education for sustainable development in the Tongyeong is formed community who have a concern for the environment has its base in the reconstruction of the society will be able to change the surrounding community. This educational paradigm can contribute in strengthening aspects of character education and awareness of the environment for future generations with the support of actors from the government and society through an integrated approach to policy and program activities that are on going, so it has an impact and benefits for better society.
KOMPARASI TEORI KEBENARAN MO TZU DAN PANCASILA: RELEVANSI BAGI PENGEMBANGAN ILMU PENGETAHUAN DI INDONESIA Budisutrisna, Budisutrisna
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (196.806 KB) | DOI: 10.22146/jf.12623

Abstract

Mo Tzu's theory of truth and the truth of the theory of Pancasila both using three understand the truth, namely: coherence, correspondence, and paragmatik. However, both theories are necessary dikomparasikan truth. Necessary to find similarities and differences. Then look for relevance to the development of science in Indonesia as a country based on Pancasila. This study is a literature. The method used in this research is a philosophical hermeneutic method, with the following elements: description, historical continuity, comparison and reflection. The results showed that there are some similarities and differences between the theory of truth Mo Tzu and Pancasila. Relevance to the development of science in Indonesia, that the truth must be coherent with the values of Pancasila, should correspond to the reality of God, man, one, people, and fair. In addition, the truth must be beneficial for humanity which believes God, keeps unitary, democratic, and justice.
LANDASAN ONTOLOGIS SOSIALISME Wikandaru, Reno; Cahyo, Budhi
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (175.953 KB) | DOI: 10.22146/jf.12627

Abstract

Socialism is an ideology assumed that shared ownership is the best way of life. Socialism did not proposed any private property because it makes people selfish and destroy the community harmony. Socialism wants the organization of production by the state as a suggestion to remove poverty and exploitation. Socialism proposed equal rights for all groups, and classes of people to enjoy prosperity, wealth and prosperity. The state has to secure as much as possible factor of production for the welfare of all the people, and not focused on personal well-being. Socialism assumes that the state is above public institutions that govern society selflessly. The key values in socialism is equality, cooperation, and compassion. The production is done on the basis of usability and not just for the profit. Competition replaced with planning. Every person working for the community and contribute to the common good so that it appears concern for others. Second, the underlying ontological foundation of socialism ideology associated with the ethical nature of man; human nature; and harmony of the society. The ideology of socialism found ethical nature of man is good; human nature is a social being; and assumes that there is harmony in the society.
KEBEBASAN KEHENDAK (FREE WILL) DAVID RAY GRIFFIN DALAM PERSPEKTIF FILSAFAT AGAMA Tutupary, Victor Delvy
Jurnal Filsafat "WISDOM" Vol 26, No 1 (2016)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (223.626 KB) | DOI: 10.22146/jf.12648

Abstract

Free will is an individual ability to have full control of his or her act and decision without any pressure from others. The problem of free will emerge from the debate between those who believe the very existence of free will and those who against it (determinism). Griffin's ideas consists of process theology and postmodern theology. Process Theology is based on the concept of process, enjoyment, essential relatedness, incarnation, creative self-determination, creative self-expression, novelty, and God-relatedness. Postmodern theology is a critique for two stages of modern view with its dualistic-supernaturalistic and materialistic-atheistic character, and propose a constructive postmodern vision, based on anti-individualistic spirituality, organicism, transformative traditionalism, naturalistic panentheism, and post-patriarchal. Griffin's conception of free will is divided into cosmology, theology, and axiology freedom. In cosmology freedom, human are creatures with high level of freedom since the dominant poles of the soul in human beings have enabled us to have a free selfdetermination. In theology freedom, the nature of God that not “all-powerful” and the existence of creativity power within human had made us seize a true freedom. In axiology freedom, human have freedom to form the ideal values based on sympathy and pluralism that renounce absolute truth claim, reject religion uniformity, and focus on deep dialogue.

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