Ferry Hidayat

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world.

In the pre-Independence era, our republic founders held the Cold War mindset strongly. Consequently, the Indonesian republic proclaimed in 1945 was based on a Cold War mindset; our state philosophy (Pancasila) and the Constitution (UUD '45) were understood and construed on the Cold War discourse basis; and binary oppositions of capitalism-socialism and liberalism-communism since then have been created. Up to the 2020s, the Cold War mindset has still been held by public intellectuals and the binary oppositions have still been rampant in intellectual discourses. If the mindset were still held for three decades to come, it would cause a setback to the development of Indonesian philosophy history. This article is a call to stop and an invitation to escape from the retrogressive mindset. As a call, the article exposes first the evil root of the Cold War mindset as well as the philosophical critique towards it. Then, as an invitation, it suggests three realistic alternative mindsets to replace the Cold War mindset, i.e. post-Cold War capitalistic mindset, deconstructive mindset, and utopian mindset, which are called herein as three growth scenarios. It is believed that, if the three generating scenarios are followed, they will move Indonesian philosophy history forward, and its ongoing development will not hinder or retard.

Abstrak – Dunia industri dan organisasi sangat membutuhkan sumber daya manusia (SDM) yang memiliki aspek psikologis individual yang tangguh. Karenanya dibutuhkan pelatihan tertentu dalam mengenalkan dan merubah cara pandang para pencari kerja, agar lebih siap menerima tentangan pekerjaan baru, dan mampu mengemban tugas dalam dunia kerja. Adapun Dalam penelitian ini yang akan menjadi permasalahan adalah, apakah variabel self-efficacy dan goal orientation dapat mempengaruhi secara langsung terhadap career development pada para pencari kerja.  Sebagai bagian dari penelitian ilmiah dalam bidang Psikologi Industri dan Organisasi, maka yang menjadi tujuan penelitian ini adalah sebagai berikut: Untuk mengetahui apakah ada pengaruh dari varaiabel exogen (self-efficacy dan goal orientation) terhadap variabel endogen (career development); Untuk menguji model teoritis tentang variabel endogen (career development) serta beberapa modifikasinya; Untuk mengetahui seberapa dominan variable-variabel...

Perilaku selama berpacaran yang menjurus pada perilaku seksual pranikah tidak jarang mengkhawatirkan banyak pihak. Sejumlah riset menunjukkan angka mengkuatirkan, ditambah pengalaman dokter spesialis yang menangani masalah penyakit kelamin pada remaja, dan kehamilan pada pelajar yang berasal dari sekolah berbasis agama dalam hal ini Islam. Dengan n= 60, riset dilakukan pada siswa-siswa dari 3 jenis sekolah (umum, berbasis agama Islam, dan Madrasah. Hasilnya menunjukkan bahwa tidak ada hubungan antara religiusitas dengan perilaku berpacaran yang menjurus pada perilaku seks pra nikah. Religiusitas (pengetahuan, keyakinan, dan praktik beragama) yang tinggi ternyata tidak membuat remaja “tidak ngapa-ngapain” dalam hubungan pacarannya. Patut dipertimbangkan penelitian lanjutan yang memperbesar jumlah responden, memasukkan variabel pengaruh media massa, peer group, serta demografi (kota besar, kota kecil, dan wilayah pedesaan). Boy-girl relationship or dating, occasionally leading to prem...

Bimbingan agama adalah semua bentuk kegiatan yang dilakukan oleh seorang dalam rangka memberikan bantuan kepada orang lain yang mengalami kesulitan-kesulitan rohaniah dalam lingkungan hidupnya agar orang tersebut dapat mengatasi kesulitannya sendiri karena adanya kesadaran dan penyerahan diri pada kekuasaan Tuhan Yang Maha Esa, sehingga timbul harapan kebahagiaan hidup masa sekarang dan masa yang akan datang. Lembaga Pemasyarakatan Kelas IIA Padang yang memiliki Pusat Layanan Rehabilitasi menggunakan bimbingan agama sebagai salah satu program dalam meningkatkan rasa percaya diri dan Self Esteem residen, sehingga residen menjalani masa rehabilitasi dengan baik dan siap untuk menghadapi kembali lingkungan sosial pasca rehabilitasi. Penelitian ini bertujuan untuk mengetahui apakah terdapat pengaruh bimbingan agama terhadap self esteem residen penyalahguna narkoba yang menjalani rehabilitasi di Pusat Layanan Rehabilitasi Lembaga Pemasyarakatan Kelas IIA Padang. Penelitian ini menggunaka...

Ondel-ondel has existed in the life of the Betawi people since 1605. At that time Ondel-ondel was trusted and used by the Betawi people as a repellent against reinforcements and a symbol of safety. Nowadays, many of these cultural symbols are used as tools for singing on the streets of the capital and its surroundings. This qualitative research aims to describe people's attitudes regarding it. Using a phenomenological design, the research subjects were 6 (six) people from different ethnic groups. The results show that 5 subjects both from Betawi and non-Betawi have a negative affection for this activity, while one subject from Sumatra has a positive affection on the grounds that there are still Jaipong and Kuda Lumping as other cultural symbols that are used as tools for singing and busking. Keywords: Attitude, ondel-ondel, busking Ondel-ondel sudah eksis dalam kehidupan masyarakat Betawi sejak tahun 1605. Saat itu Ondel-ondel dipercaya dan digunakan oleh masyarakat Betawi sebag...

The paper attempts to discover a historical fact of American women’s educational achievement and self-image as well as to unravel a psychological fact of American planters’ existential crisis in the historical period of Revolution War by means of information reported by Jean Hector St. John de Crèvecœur (1735-1813) in his famous Letters from an American Farmer (1782). To make the attempt successful, two literary criticisms are done by the writers of this paper, namely feminist criticism and existentialist criticism. The feminist criticism is carried out to dig up data out of the Letters and analyze it through feminist lens, while the existentialist criticism is performed to unearth signs of existential crisis experienced by the Southern planters during the Independence War of America. After scrutinizing the Letters, it is found that Southern women during the war of independence are well-educated but have a low self-image and that Southern planters suffer anguish and despair of woefu...

One of the Tri Dharma of College institutions is a form of community service. This program aims to provide education and hands-on practice regarding environmental management and procedures for managing waste properly and correctly to fellow students at Pondok Modern Tazakka in Batang district, Central Java. This community service is carried out using a Service-Learning approach. Robert Sigmon (1979), described service-learning as an experiential educational strategy based on "reciprocal learning". The target of this activity is the students at Pondok Modern Tazakka with a total of 77 people with the result's hope that they can understand how to manage waste properly, especially in the living environment so that it would not create a further environmental problem. This activity uses the form of seminar and direct practice in the form of making mind mapping about their creative ideas on how to manage waste, this activity runs smoothly and it is very visible through the enthusiasm of the students engaged in each of the agendas. The results of this activity are hoped that the students can directly practice the knowledge gained from educational activities on waste management and the environment.

The paper attempts to discover a historical fact of American women's educational achievement and self-image as well as to unravel a psychological fact of American planters' existential crisis in the historical period of the Revolution War by means of the information reported by Jean Hector St. John de Crèvecoeur (1735-1813) in his famous Letters from an American Farmer (1782). To make the attempt successful, two literary criticisms are done by the writers of this paper, namely feminist criticism and existentialist criticism. Feminist criticism is carried out to dig up data from the Letters and analyze it through a feminist lens, while existentialist criticism is performed to unearth signs of existential crisis experienced by the Southern planters during the Independence War of America. After scrutinizing the Letters, it is found that Southern women during the war of independence are well-educated but have an inferiority complex and that Southern planters suffer anguish and despair of woeful political revolution which shutter their existential equilibrium.

Racism in the USA not only takes place in law, economics, politics, mass media and new media, education, literature, and popular culture but also occurs in philosophy. An abundance of Latino philosophers, African-American philosophers, and Native American philosophers are excluded from the American philosophy canon. To discover whether racism happens in the field of American philosophy, the writer surveys 15 American philosophy books written between the 1940s and the 2020s by various American writers, the whites and the non-whites. The writer carries out an ‘index-study’: scanning philosopher names in the index of each book, identifying and scrutinizing the names, listing and categorizing them into race categories, counting them, comparing the number of non-white philosophers and white philosophers mentioned in each book, putting them in a table, and interpreting why there is a disparity between the number of non-white and white philosophers included in the books. The survey result ...

The Indonesian concept of budaya and its derivatives such as budi, budidaya, kebudayaan, budiman, budi pekerti, as well as budayawan were sacred conceptslong ago. However, with the emergence of Cultural Anthropology by Indonesian anthropologists from the 1960s onwards, the concept of budaya became desacralized. Its desacralization started when budaya was construed as culture by Indonesian cultural anthropologists, and Ilmu-Ilmu Budaya was interpeted as the Humanities. This paper explores the sacred concept of budaya prior to the emergence of the Cultural Anthropology, then investigates the desacralization of the concept of budaya through the history of Indonesian Cultural Anthropology and finally attempts to offer a re-sacralization of the concept of budaya by revitalizing the concept through the Indonesian Hindu and Islamic metaphysical heritage. The re-sacralization of the Indonesian concept of budaya will provide a pathway to the emergence of a Budaya Anthropology which can corre...

Racism in the USA not only takes place in law, economics, politics,
mass media and new media, education, literature, and popular culture
but also occurs in philosophy. An abundance of Latino philosophers,
African-American philosophers, and Native American philosophers are
excluded from the American philosophy canon. To discover whether
racism happens in the field of American philosophy, the writer surveys
15 American philosophy books written between the 1940s and the
2020s by various American writers, the whites and the non-whites. The
writer carries out an ‗index-study‘: scanning philosopher names in the
index of each book, identifying and scrutinizing the names, listing and
categorizing them into race categories, counting them, comparing the
number of non-white philosophers and white philosophers mentioned in
each book, putting them in a table, and interpreting why there is a
disparity between the number of non-white and white philosophers
included in the books. The survey result shows that racism happens in
American philosophy; the writers of the 15 American philosophy books
exclude an abundance of non-white philosophers. There is a critical
need to write a new, post-national American philosophy book that does
justice to non-white philosophers in the near future so that racism
diminishes.

Makalah ini menelaah pandangan intelektual AS mengenai pesantren pasca 9/11 dan pasca laporan ICG tahun 2001 tersebut, menggunakan teori resepsi (reception theory) sebagai alat analisa. Intelektual Amerika yang dikaji di sini ada dua, yaitu Robert W. Hefner dan Angel M. Rabasa; keduanya ialah intelektual tersohor Amerika yang berpengaruh luas, menulis buku mengenai pesantren dalam bahasa Inggris yang disebarluas ke seluruh dunia.

Introduction All-American Muslim Girl is a novel written by Nadine Jolie Courtney, an "American lifestyle writer, novelist," and "media personality." 1 Nadine is a Jordanian Muslim woman who does not look like a Middle-Eastern; she looks more like a European woman; a white woman; a normal American woman. She does not wear a hijab; she works for modern lifestyle magazines such as Vanity Fair, Vogue, and FHM, among others, and she confesses that she does not pray. 2 The main characters in All-American Muslim Girl are Alia Abraham (a.k.a Allie), Wells Henderson, Jack Henderson, Muhammad Abraham, and Elizabeth (Muhammad Abraham's wife). Alia or Allie is a Jordanian Muslim woman who has reddish-blond hair and hazel eyes; she is just like the writer of the novel, Nadine. She has a father whose name is Muhammad Abraham; he is a Circassian (formerly, it was a part of Russia) of Syrian descent. Elizabeth is Allie's mother, an American woman of Swiss-Austrian descent who had been a Roman Catholic but later converted to Muslim. Wells Henderson is Allie's best friend, who is a white normal American boy, and Jack Henderson is Wells' father. He is a famous talk-show host; a celebrity in American TV world. The novel takes Providence (north of Atlanta) and Richardson (Dallas) as its story place, and the period before and after the 9/11, around the 1990's and the 2000's, as its story time. After the 9/11, Muslims are the target of hate of non-Muslim Americans. Being a minority group among the WASP American majority, Muslim community in the US is forced to face helplessly Islamophobia of the American majority. Ironically, the blindly angry Americans' phobia is not only on the real Muslims but also on the 'supposed Muslims'-non-Muslim Europeans whose complexion is not white and at the same time whose face is not typically European; they even look more Middle-Eastern. Luckily, Muslims whose complexion is white is free from the majority's contempt. The color discrimination and racism based on complexion then occur nationwide all over the US. With the Islamophobia mushrooming after the 9/11, Muslims in the US have acute psychological problem based on their complexion. If they are not white and look Middle-Eastern, they will face the bold, manifest Islamophobia everyday and everywhere. On the contrary, if they are white-complexioned and look European, they will not face the Islamophobia boldly, but they have to hide their true Muslim identity extremely deep beneath their hearts and try hardest to not appear Muslim-"being a chameleon", as Nadine said in her novel-which is very tiring, hurtful, tragical, hypocritical, psychotic, mentally-terrorizing. This novel is about Muslims of Middle Eastern origin whose complexion is white and look European-the "chameleons". They live normally as other Americans because of their whiteness and European-look, but they have an acute psychological problem, namely they have to hide completely their true Muslim identity, amidst their American white fellows' Islamophobia. "The mental hiding".

In this paper, the role of common lawyers and judges in the North and the South is compared and contrasted, showing how they boost (or conversely slow) the revolution of socio-political patterns through their legal precedents and through re-interpretation (or conversely maintaining) of legal principles they apply to suit the changing technology. States like Virginia, Maryland, Georgia, North Carolina, South Carolina, Kentucky, Louisiana are taken as representative states of the South, whereas states like Illinios, New England, Ohio, Vermont, New York, and Indiana, of the North. To give more clarity, legal cases between the two parts of America are compared and contrasted too.

The paper studies epistemologically phenomenon of miracle happened in the story of Prophet Abraham told in the Holy Quran, using Robert Audi's epistemological theories explained in his book "Epistemology: A Contemporary Introduction to the Theory of Knowledge", Third Edition.

Abstract: Information & Communication Technologies (ICTs) have developed tremendously in the last thirty decades. The invention of Personal Computer (PC), the Internet-connecting softwares as well as Android-based smartphones, revolutionized instructional technology employed by school teachers of 1980s. These latest educational technologies, like radio, OHP, TV, and video in the previous eras, have soon been adopted by contemporary learning institutions. Based on how schools integrate the educational technologies emerging in the era called by Trilling & Fadel ‘the Knowledge Age’ (2009:3) into classrooms, there have been three implementation models: 1) offline learning class; 2) blended learning class; and 3) virtual learning class. A question that has oftentimes been asked is this: “does integrating these latest technologies into classrooms improve instruction quality and learning quality?”. This paper answers the question by analyzing strengths, weaknesses, and opportunities that w...

World philosophies are gradually gaining in recognition. Today, philosophers in Southeast Asia can freely construct their regional philosophies without philosophical tyranny of the West. However, this situation has not come so easily. Many Asian and African philosophies have experienced a struggle for acceptance. And even this recognition is limited by selectivity and philosophical fashion centered in Western academia and perpetuated by Western educated eastern intellectuals. This paper attempts to show how regional philosophy in general and Southeast Asian philosophy in particular can be constructed and accepted. These regional self-constructed philosophies can serve to correct the legacy of the racism and bigotry of the tradition. And the paper also promotes the idea of establishing a philosophical umbrella called ‘Southeast Asian philosophy’ under which regional philosophies can develop and thrive.

This paper examines a female trickster figure (named herein Blanche White) told in a novel by Barbara Neely entitled "Blanche on the Lam" (1992), identifies the trickster traits, and tries to understand the underlying motivation of the trickster when tricking her victim.

The paper explains briefly history of postcolonialism, its main proposition and goals, examples of postcolonialist works by postcolonialist writers, criticism targeted to it by an eminent critique Hamid Dabashi of Columbia University, USA, and postcolonialism relevance in Indonesian cultural studies

The Indonesian concept of budaya and its derivatives such as budi, budidaya, budiman, budi pekerti, as well as budayawan were sacred concepts a long time ago. However, with the emergence of and the development of Cultural Anthropology by Indonesian anthropologists graduating from Western universities from the 1960s onwards, the concept of budayaturned profane and desacralized. Its desacralization started when budaya was construed as culture by Indonesian cultural anthropologists, and Ilmu-Ilmu Budaya was similarized to Humanities. This paper explores historically the sacred concept of budaya as comprehended by Indonesian sages prior to the emergence of the Western Cultural Anthropology, then elaborates on the desacralization of the concept of budaya throughout Indonesian history of Cultural Anthropology and finally attempts to offer a re-sacralization and an Islamization of the concept of budaya by re-meaning and re-signifying and revitalizing the concept of budaya with the original, primordial sacred meanings as understood by the Muslim scholarship. The Islamization of the Indonesian concept of budaya will give pathway to the emergence of an Islamic Cultural Anthropology which counteracts the Western secularized Cultural Anthropology.

Arabic corpora in the Middle Eastern countries have showed a considerable increase in availability and quantity. Unfortunately, Arabic corpora outside Arabian peninsula have still been deemed something new. Existence of a rich variety of linguistic products of Arabic language in Indonesia has the potential for the birth of, among others, Arabic learners’ corpora. The corpora will provide concrete evidence of abundance and continuity of the Arabic learners’ corpora and will lay a sound foundation for future Arabic language research and teaching. This study aims at identifying existence of Arabic learning and teaching products as useful raw materials for creating Arabic corpora in Indonesia. Methods employed in this study are conducting surveys to three pesantrens (modern Islamic boarding schools) located in Jakarta, Central Java, and East Java, distributing questionnaires, and carrying out interviews. As for interviews and questionnaires, they are carried out in order to mine substan...

Purpose: The study explores the process of using Arabic websites for Arabic language learning, utilising the Arabic Corpus Linguistic approach. This approach enables data-mining out of websites, systematically compiling the mined data, as well as processing the data for the express purpose of Arabic language teaching including its clusters, such as Arabic pragmatics, Arabic linguistics, and Arabic translation teaching as well. MethodologyThe research is written descriptively and utilises qualitative methods used for analysing the process and step-by-step procedures to be executed to make good use of the data. Main Findings: This study is conducted based on the theory of source-based teaching, while the process of utilising the websites is systematically elaborated through the corpus linguistic mechanism. The research concludes that almost all Arabic websites can be employed to be authentic, reliable teaching sources. The sources can be made good use of for teaching the four language...

The Indonesian concept of budaya and its derivatives such as budi, budidaya, kebudayaan, budiman, budi pekerti, as well as budayawan were sacred concepts long ago. However, with the emergence of Cultural Anthropology by Indonesian anthropologists from the 1960s onwards, the concept of budaya became desacralized. Its desacralization started when budaya was construed as culture by Indonesian cultural anthropologists, and Ilmu-Ilmu Budaya was interpreted as the Humanities. This
paper explores the sacred concept of budaya prior to the emergence of the Cultural Anthropology, then investigates the desacralization of the concept of budaya through the history of Indonesian Cultural Anthropology and finally attempts to offer a re-sacralization of the concept of budaya by revitalizing the concept through the Indonesian Hindu and Islamic metaphysical heritage. The re-sacralization of the Indonesian concept of budaya will provide a pathway to the emergence of a Budaya Anthropology which can correct some of the problems of the profanized Cultural Anthropology.

The study explores the process of using Arabic websites for Arabic language learning, utilising the Arabic Corpus Linguistic approach. This approach enables data-mining out of websites, systematically compiling the mined data, as well as processing the data for the express purpose of Arabic language teaching including its clusters, such as Arabic pragmatics, Arabic linguistics, and Arabic translation teaching as well. The research is written descriptively and utilises qualitative methods used for analysing the process and step-by-step procedures to be executed to make good use of the data. This study is conducted based on the theory of source-based teaching, while the process of utilising the websites is systematically elaborated through the corpus linguistic mechanism. The research concludes that almost all Arabic websites can be employed to be authentic, reliable teaching sources. The sources can be made good use of for teaching the four language competencies, for being the object of linguistic studies and for translation through the particular use of websites whose contents are bilingual or multilingual. The utilisation of the Corpus for teaching and learning has still been needing wide-spreading and promoting either among practitioners or among researchers of the Arabic language in Indonesia. This study highlights that almost Arabic-language websites are one of the richest sources of learning. These learning resources can be used for language learning and various other dimensions of scientific Arabic. Corpus linguistics has many benefits for learners and teachers in Arabic language learning. This study gives the new approach of Arabic teaching-learning using website resources, and the dynamic of Arabic learning using technology.

This conference proceeding explains how a Waqf-run Islamic boarding school (exemplified by TAZAKKA Modern Islamic Boarding School, Batang, Central Java, Indonesia) can prevent Muslim community from educational gentrification caused by the mushrooming emergence of Muslim elite schools in Indonesia

Selamat atas diperingatinya 'Hari Lahirnya Pancasila " oleh pemerintahan rezim Jokowi! Setelah sekian puluh tahun Pancasila terkotori oleh citra kotor rezim Soeharto, kini di tahun 2017, ia ingin dibersihkan kembali; dipurifikasi kembali, hendak dipopuliskan kembali. Bersamaan dengan itu, presiden Jokowi selaku penggagas peringatan tersebut dan juga sebagai presiden RI, dikabarkan oleh media massa, ingin membentuk satu panitia nasional yang tugas utamanya ialah merevitalisasi dan—ini yang paling dahsyat— " membumikan " Pancasila ke bawah, ke tingkat desa dan kota, ke tingkat RW dan RT, yang konon akan diketuai oleh Yudi Latif—profesor politik Universitas Paramadina. Memperingati lahirnya Pancasila adalah baik, bukan hanya bersifat nostaljik-heroik-patriotik tapi juga merupakan rekoleksi Platonik atas memori-memori filosofis agung kita yang sudah lama terlupakan. Akan tetapi, rencana suatu rezim untuk merevitalisasi Pancasila sebagai program kultur sosio-politiknya, sebagaimana yang hendak dilakukan oleh presiden Jokowi, harus kami rakyat waspadai, harus kami rakyat wanti-wanti, harus kami rakyat awasi, harus kami rakyat curigai, bahkan harus kami cegah dan larang. Ada beberapa alasan mengapa demikian.

This is a book entitled "Philosophy of Liberation" by an Argentine philosopher, Enrique Dussel, in which the author calls all the philosophers of the Global South (including The Third World philosophers) for liberating their regional philosophies from the Global North philosophical domination that justifies global neo-colonial practices all over the world.

World philosophies are gradually gaining in recognition. Today, philosophers in Southeast Asia can freely construct their regional philosophies without philosophical tyranny of the West. However, this situation has not come so easily. Many Asian and African philosophies have experienced a struggle for acceptance. And even this recognition is limited by selectivity and philosophical fashion centered in Western academia and perpetuated by Western educated eastern intellectuals. This paper attempts to show how regional philosophy in general and Southeast Asian philosophy in particular can be constructed and accepted. These regional self-constructed philosophies can serve to correct the legacy of the racism and bigotry of the tradition. And the paper also promotes the idea of establishing a philosophical umbrella called 'Southeast Asian philosophy' under which regional philosophies can develop and thrive.

This LIA International Conference and Cultural Events 2015 proceeding elaborates how a freeware concordancer named  AntConc facilitates teaching and learning of grammar to 21st century learners and it suggests some activities to encourage students' self-discovery and induction of grammar structure

This paper is a report of the use of CASIO EW-2000 in two classes of Higher Intermediate 4 Level in LBPP-LIA Harapan Indah School of English Language. It also shows results of the two researches of CASIO EW-2000 use in two classes  conducted by the author.

This proceeding analyses strengths, weaknesses, and opportunities offered by three technology-using classes, namely Offline Learning Class, Virtual Learning Class, and Blended Learning Class. It concludes with  a proper strategy—namely, integration strategy— deduced out of the SWO analysis that can be best implemented in schools.

This paper examines critically the contents and the methodology used by the author of a historiographical-philosophical work entitled "Sketsa Sejarah Filsafat Indonesia (2004), written by Ferry Hidayat, an Indonesian philosophy studies researcher.

Di India, kajian tentang Filsafat Estetika sungguh marak dan berkembang pesat, bahkan kajian itu dimulai jauh sebelum Filsafat di Dunia Barat muncul. Berikut ini akan dijelaskan satu dari sekian banyak kajian Filsafat Estetika di India. Pilihan kita jatuh pada seorang filosof estetika India dari negeri Kashmir yang hidup sekitar tahun 200 M, yaitu Bharata Muni.

Mengapa mahasiswa/wi STBA Pertiwi Bekasi butuh mempelajari Filsafat? Mengapa beberapa kelas Filsafat dimasukkan dalam silabus komplit perkuliahan di Jurusan Sastra Inggris? Apa pentingnya Filsafat bagi mahasiswa/wi Sastra Inggris? Transkrip kuliah sesi 15 ini menjawabnya.

Pendahuluan Apakah bangsa kita memiliki tradisi filsafat? Jawabannya tegas: Ya! Kata Jakob Sumardjo, seorang filosof dari ITB Bandung, " Lantas nenek moyang kita dulu itu kerjanya apa? Mencangkul melulu? Yang jelas, bangsa apa pun, memiliki tradisi pemikiran mereka sendiri. Orang Aborigin saja punya. " (Sumardjo 2003:155).

Selain filsafat dapat dibangun berdasarkan doktrin-doktrin relijius dari kitab-kitab yang disucikan oleh komunitas agama-agama seperti Judaisme, Katolik, Protestan, Islam, Hindu, dan Konghucu, filsafat juga dapat dibangun berdasarkan fakta-fakta sosio-kultural diskriminatif, penindasan, serta penjajahan oleh satu gender atas gender lainnya (seperti Filsafat Feminisme) maupun diskriminasi dan penjajahan oleh pola seksual yang normatif atas pola seksual yang dianggapnya melenceng dari norma-norma sosial yang umum (seperti Filsafat Lesbianisme). Fakta-fakta sosio-kultural tersebut membuat mereka-mereka yang menjadi " korban sosial " (kaum feminis dan kaum lesbian) untuk bergerak, menyusun filsafat, lalu menyerang dan menuntut hak-hak sosial yang selama ini diabaikan, dibuang, ditindas, dan dijajah oleh komunitas sosial normatif pada umumnya. Oleh karena itu, filsafat-filsafat yang muncul dan timbul dari penjajahan sosio-kultural ini dapat dikatakan sebagai alat-alat pembebasan, alat-alat justifikasi, dan alat-alat pembelaan di hadapan komunitas sosial normatif yang menindas dan menjajah. Filsafat Feminisme Filsafat Feminisme muncul dari situasi sosio-kultural dimana kaum perempuan diposisikan sebagai kaum yang lemah, manusia kelas-dua, iblis berbentuk manusia dan segala pelabelan lainnya yang memojokkan kaum wanita, sehingga situasi tersebut memunculkan satu kesadaran kuat bahwa mereka sungguh telah dijajah secara sosio-kultural, dan itu memunculkan reaksi hebat di kalangan kaum perempuan dan tekad kuat untuk membebaskan diri darinya dan berupaya agar tetap terus bebas dari penjajahan tersebut. Filsafat Feminisme memiliki satu tugas utama: memahami gejala-gejala penindasan atas kaum wanita secara filosofis, lalu mencari sebab-sebab utama penindasan tersebut lewat metode filsafat, dan akhirnya mengupayakan pembebasan dari penindasan tersebut lewat kritik filosofis. Di bidang sosio-kultural apa sajakah kaum wanita dijajah dan dikungkung? Dari penemuan dan penjelajahan filosof feminist sendiri, rupanya kaum wanita dijajah di segala bidang

SOCRATES AND THE GODS
Author(s): Donald L. Berry
Source: Soundings: An Interdisciplinary Journal, Vol. 81, No. 1/2 (Spring/Summer 1998), pp.
257-265
Published by: Penn State University Press
Stable URL: http://www.jstor.org/stable/41178821 .
Accessed: 28/06/2014 13:58

In the history of Indonesian philosophy, Dharmakīrti is always mentioned. However, only a few people have written about his works, the content of the works, and the main philosophical thoughts contained in the works. This paper is intended to fill the void of references for those interested in the study of the history of Indonesian philosophy in particular, and for those interested in studying Indonesian philosophy in general.

XVII. The Empire Redivivus XVIII. Failure of the Agrarian Utopia XIX. The Myth of the Garden and Reform of the Land System XX. The Garden as Safety Valve XXI. The Agricultural West in Literature: I. Cooper and the Stages of Society. II. From Caroline Kirkland to Hamlin Garland. XXII. The Myth of the Garden and Turner's Frontier Hypothesis Virgin Land Hypertext Appendices (M. A. 96, 97) Federal Statutes: The Public Lands (Chapter XIX, p. 196) Photography and Virgin Land (Chapter XVI, p. 180) Bloody Kansas (Chapter XV, p. 169) Hamlin Garland, The Lion's Paw (Chapter XXI, p. 248) Slavery in Virgin Land (Chapter XIII, p. 153) Buffalo Bill (Chapter IX, p. 102) Walt Whitman's Virgin Land (Chapter IV, various) Kit Carson (Chapter VIII, p. 81) Daniel Boone (Chapter V, p. 83) The West in Silent Films(various).

Over the next 15  years, until the coup and counter-coup of 30 September-1 October 1965 – the period that frames the research
presented in the essays in this volume – Indonesia faced enormous challenges, first and foremost that of forging a sense of nationhood
to outlast the euphoria of the achievement of sovereignty. In 1950,
there was little holding the new nation together beyond goodwill. Administratively, Indonesia inherited a colonial state with its civil
service designed for the efficient management of a colonial economy. Politically, it inherited a Dutch-devised and imposed federal system that in mid 1950 was overturned in favour of the unitary
republic long envisaged by the Indonesian nationalist movement. Economically, it inherited an extract economy developed for colonial interests (Taufik Abdullah 2009; Schulte Nordholt 2009) and
a huge debt to be repaid to the Netherlands, as stipulated by the
Round Table Conference negotiations in late 1949 (Gouda and Brocades Zaalberg 2002). Culturally, Indonesia was held together primarily by its national language, Indonesian Malay, which the nationalist movement had named ‘Bahasa Indonesia’ and declared
the ‘language of unity’ back in 1928, but which received its real boost during the Japanese occupation (1942-1945) when the speaking, teaching and publication of Dutch had been prohibited. Socially,
the nation inherited from the 1945-1949 period a shared sense of revolution and change, and faith in the future (Reid 1974). But in order to understand what really held the nation together after December 1949, once independence had been finally recognized
and the harsh realities of political and economic life set in, one has to look at cultural expression of the time. There, the overriding
concern with ‘Indonesianness’ leaps to the fore. Despite various
and conflicting ideological approaches about what kind of culture Indonesia should have, there was a common conviction that ‘being Indonesian’ was an issue of culture.

The twentieth century was the century of the state. While liberalism gained traction later in the century, such that Francis Fukuyama declared its triumph as the end of history,1 during the mid twentieth century, state-led development and the welfare state were the reigning paradigms that transcended the borders of
communism and capitalism. In a speech in Italy in 1954, the American sociologist Edward Shils declared that ideology had ended.2 The division now was between individual liberalism and the state, with the latter winning. The victory of state-led development came alongside the expansion of the state itself and its bureaucracy. This expansion, during the first half of the twentieth century, was the result
of several factors: The increasing politicization of the middle and working classes and the advent of the Great Depression drove the creation of the welfare state as a way to quell popular political unrest.3 Plus, the Second World War culminated in the emergence of Total War, in which society and economy were ‘retooled’ under
state management in order to direct the resources needed to win the war.4 After the end of the war, the institutions and relationships that were created between
the state and the industrial sector continued, necessitating the preservation of the
position of the state and private managers. The rise of white-collar office workers, the result of an expanding bureaucracy in both the state and the private sector, was as much due to a need to generate new positions of employment for the
expanding university-educated population as it was a way to ensure that these individuals did not become radicalized by ideas of Marxist class struggle. Bureaucratic expansion was thus predicated on both external and internal threats and
the need to create an effective strategy to combat these threats.

The sciences played a critical role in American foreign policy after World
War II. From atomic energy and satellites to the Green Revolution,
scientific advances were central to American diplomacy in the early Cold
War, as the United States leveraged its scientific and technical preemi-
nence to secure alliances and markets. The growth of applied research in
the 1970s, exemplified by the biotech industry, led the United States to
promote global intellectual property rights. Priorities shifted with the
collapse of the Soviet Union, as attention turned to information technol-
ogy and environmental sciences. Today, international relations take
place within a scientific and technical framework, whether in the head-
lines on global warming and the war on terror or in the fine print of
intellectual property rights. Science and American Foreign Relations
since World War II provides the historical background necessary to
understand the contemporary geopolitics of science.

The book is a lecture book used in my class, Pancasila Class, at Sekolah Tinggi Bahasa Asing (STBA) Pertiwi Bekasi, in which I explore the philosophical writings written by our founding fathers of Indonesia explaining about Pancasila, our Five Principles.

This is a PPT file of my presentation at Simposium Nasional Filsafat Nusantara II held by Faculty of Philosophy, University of Gadjah Mada Yogyakarta Indonesia, reviewing through a scoping review all literature published in the periods between the 2000s up to the 2020s in Indonesian journals and Indonesian website.

In the pre-Independence era, our republic founders held the Cold War mindset strongly. Consequently, the Indonesian republic proclaimed in 1945 was based on a Cold War mindset; our state philosophy (Pancasila) and the Constitution (UUD '45) were understood and construed on the Cold War discourse basis; and binary oppositions of capitalism-socialism and liberalism-communism since then have been created. Up to the 2020s, the Cold War mindset has still been held by public intellectuals and the binary oppositions have still been rampant in intellectual discourses. If the mindset were still held for three decades to come, it would cause a setback to the development of Indonesian philosophy history. This article is a call to stop and an invitation to escape from the retrogressive mindset. As a call, the article exposes first the evil root of the Cold War mindset as well as the philosophical critique towards it. Then, as an invitation, it suggests three realistic alternative mindsets to replace the Cold War mindset, i.e. post-Cold War capitalistic mindset, deconstructive mindset, and utopian mindset, which are called herein as three growth scenarios. It is believed that, if the three generating scenarios are followed, they will move Indonesian philosophy history forward, and its ongoing development will not hinder or retard.

ABSTRAK Filsafat bukanlah seperti yang selama ini dipahami dan dimengerti. Ia bukanlah satu disiplin berpikir, apalagi asketisme bernalar, yang kedap-politis. Nyatanya, filsafat lahir dari silang-sengkarut politis antar-filsafat dalam momen dan ruang historis yang terus berubah. Filsafat sang pemenang (philosophy of the dominator) akan mengangkangi dan menjajah filsafat sang kalah (philosophy of the dominated). Kajian politis atas filsafat-filsafat dunia masih terbilang jarang, untuk tidak mengatakan belum pernah ada. Termasuk kajian yang jarang tersebut adalah kajian yang ditulis Enrique Dussel (lahir 1934). Dalam buku The Philosophy of Liberation (2003), Dussel memperkenalkan kajian Politik Filsafat-kajian tentang tangan-tangan penjajah yang bermain di dalam proses produksi suatu tradisi filosofis. Fokus utama kajiannya memang Filsafat Barat Modern (the Modern Western Philosophy); meskipun demikian, pendekatan yang digunakan dalam bukunya itu ternyata dapat pula diterapkan pada gejala dan fenomena filosofis di negeri-negeri lain, hatta fenomena filosofis yang terjadi di negeri kita sendiri. Makalah ini bermaksud menyingkap penjajahan politis yang dilakukan Filsafat Barat Modern (the Modern Philosophy) terhadap tradisi filsafat sejagad, penjajahan politis yang dijalankan Filsafat Barat Modern terhadap Filsafat Asia Tenggara (the Southeast Asian Philosophy), serta penjajahan politis yang dijalankan Negara terhadap tradisi Filsafat Indonesia, berpijak pada kajian Philosophy of Liberation yang ditulis oleh Enrique Dussel tersebut.

This is the second printing of the same book with the same content and different title. It is formerly entitled "Antropologi Sakral: Revitalisasi Tradisi Metafisik Masyarakat Indigenous Indonesia"; now it is entitled "Antropologi Sakral: Kritis atas Cara Antropologi Kultural Memahami Adat"