existence of god
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The problem with this research is the lack of application of religious values ​​among elementary school children. Purpose of this study is to describe religious values in the animated film Nussa and Rara as an alternative learning media in elementary schools. Method used in this research is content analysis. Data collection techniques were carried out by observation and documentation. This study uses the theory of Glock and Strak in analyzing the religious values contained in the animated film Nussa and Rara. The findings of this study contained five aspects in the animated film Nussa and Rara, namely aspects of belief in the existence of God, aspects of worship practices by praying and making sacrifices, aspects of experience and appreciation by feeling peaceful when praying, being afraid to sin, and being grateful to God, aspects of knowledge. by knowing the procedures for worship such as etiquette into the bathroom and neighbour's manners, behavioral aspects by doing things that Allah likes in accordance with religious rules and norms that apply in society such as maintaining cleanliness, helping, giving charity, saying sorry, being forgiving, maintaining friendship with loyal friends and togetherness. Based on the religious values contained in the animated film Nussa and Rara, it can be used as an alternative as a medium for learning literature in elementary schools to be applied in everyday life.

This study aims to describe how Pancasila values are implanted ​​in the tahlilan tradition in Kampung Sapen Yogyakarta. This study employs a qualitative descriptive method using interviews with several figures in Kampung Sapen. The study finds that the tahlilan tradition among Sapen community enables to instill Pancasila values, including: 1) theological awareness of the existence of God Who Creates and Destroys;  this is the practice of Divine values/the first pillar; 2) the expression of sympathy for the bereaved family, and a congregational prayer for the deceased; this is the practice of the second pillar; 3) the gatherings  that reflect a sense of brotherhood and unity/the third pillar; 4) a full obedience to the leader of tahlil can be seen as the practice of the fourth pillar; 5) Equality of seats, food and duties shows the practice of justice within the community. Tahlilan in Kampung Sapen has been practiced since the 1950s. For the people of Sapen, tahlilan plays as a hub of friendship and da'wah. Keywords: Pancasila values, tahlilan, Sapen     Penelitian ini bertujuan untuk mendeskripsikan representasi nilai-nilai Pancasila dalam tradisi tahlilan di Kampung Sapen Yogyakarta. Penelitian ini menggunakan metode deskriptif kualitatif dengan teknik wawancara terhadap beberapa tokoh dari penduduk Sapen yang representatif. Hasil penelitian ini menunjukkan bahwa dalam tradisi tahlilan terdapat pengamalan nilai-nilai Pancasila yang selama ini dipraktikkan oleh masyarakat, yaitu: 1) kesadaran teologi akan adanya Tuhan yang Maha Menciptakan dan Mematikan manusia dan seluruh makhluk-makhluknya, ini adalah pengamalan dari nilai ketuhanan; 2) adanya simpati pada keluarga yang berduka, dan doa bersama untuk meminta kebaikan untuk sang almarhum, adalah pengamalan sila kedua; 3) berkumpulnya semua lapisan masyarakat dalam suatu majlis menunjukkan sikap persaudaraan dan persatuan yang kokoh; 4) kepatuhan dan ketundukan pada sang pemimpin tahlil meruPakan pengamalan dari sila keempat; 5) persamaan tempat duduk, makanan dan tugas menunjukkan keadilan yang nyata di tengah-tengah masyarakat. Tahlilan di Kampung Sapen telah ada sejak tahun 1950-an. Tahlilan bagi masyarakat Sapen berfungsi sebagai wadah silaturrahmi dan dakwah. Fenomena tradisi tahlilan di kampung Sapen membantah anggapan yang mengatakan bahwa warga Muhammadiyah tidak melaksanakan tahlilan. Kata Kunci: nilai-nilai Pancasila, tahlilan, Sapen

The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind.

This chapter looks at Hobbes’s objections to Descartes’s Meditations, focusing on issues connected to materialism. It considers Hobbes’s argument that we have no idea of God, and his associated view that ideas are images which represent by resembling. In the Third Objections, Hobbes does not deny the existence of God, but he does deny that we have an idea of God, and thus undercuts Descartes’s arguments for God’s existence. He thinks we cannot prove the immateriality of the mind, and even suggests that the mind is purely material. The chapter also considers Hobbes’s claim that we have no idea of substance, asking where exactly Hobbes differs from Descartes on this issue.

John Duns Scotus is commonly recognized as one of the most original thinkers of medieval philosophy. His influence on subsequent philosophers and theologians is enormous and extends well beyond the limits of the Middle Ages. His thought, however, might be intimidating for the non-initiated, because of the sheer number of topics he touched on and the difficulty of his style. The eleven essays collected here, especially written for this volume by some of the leading scholars in the field, take the reader through various topics, including Duns Scotus's intellectual environment, his argument for the existence of God, and his conceptions of modality, order, causality, freedom, and human nature. This volume provides a reliable point of entrance to the thought of Duns Scotus while giving a snapshot of some of the best research that is now being done on this difficult but intellectually rewarding thinker.

In this essay I intend to describe how Spinoza’s pantheism represents a consistent development of Descartes’ epistemology. While the fundamental starting point of Descartes’ epistemology is the self-certainty, from which the existence of God is deduced, that eventually guarantees the existence of the world outside of the doubting subject, Spinoza’s epistemology is based on the considerations of certain meanings, primarily of the meaning of ‘substance.’ Nevertheless, Spinoza’s metaphysics, as we are going to see, expands on the main Cartesian notions. The main difference is that Spinoza continues Cartesian reasoning in a univocal manner, while Descartes restrains himself from challenging the tradition by insisting on equivocity of all meanings concerning God.

Abstract In this article, I seek to assess the extent to which Theism, the claim that there is a God, can provide a true fundamental explanation for the instantiation of the grounding relation that connects the various entities within the layered structure of reality. More precisely, I seek to utilise the explanatory framework of Richard Swinburne within a specific metaphysical context, a ground-theoretic context, which will enable me to develop a true fundamental explanation for the existence of grounding. And thus, given the truth of this type of explanation, we will have a further reason to believe in the existence of God.

This paper discusses Leibniz’s treatment of the term ‘nihil’ that appears in some logical papers about the notion of Real Addition. First, the paper argues that the term should be understood as an empty (singular) term and that sentences with empty terms can be true (§2). Second, it sketches a positive free logic to describe the logical behaviour of empty terms (§3). After explaining how this approach avoids a contradiction that threatens the introduction of the term ‘nihil’ in the Real Addition calculus (§4), and how this approach should be understood within Leibniz’s philosophy (§5), the paper assesses the prospects of such an approach with regard to two fundamental issues in Leibniz’s thought: the fictional nature of infinitesimals (§6), and the occurrence of the term ‘nothing’ in the proof of the existence of God that we find in the New Essays (§7).

This paper considers The Masque of the Red Death, a short story by E.A. Poe. Understanding the carnival as mundus inversus (temporary inversion of order) and using the theories proposed by M. Bakhtin or V. Turner, the authors present an interpretation according to which Poe’s ball is indeed an inversion of a ball – an anti-carnival. Furthermore, they do not agree with the allegorical understanding of Poe’s works. Indicating a suggestion made by Poe himself, they choose an interpretation related to Eliade’s concept of symbolism. They also disagree with the theory in which The Masque of the Red Death is the story about the non-existence of God. Referring to other religious interpretations and the problems of time, they present their own biblical conclusion.

In his physico-theological book Nieuwentijt wanted 1. to prove the existence of God and His attributes from the makeup of nature; 2. to prove the veracity of the Bible by showing that many recent scientific discoveries can also be found in the Bible; 3. by showing who God was and by showing the reliability of the Bible in matters of natural knowledge, Nieuwentijt wanted to show that the spiritual message of the Bible related to personal salvation should also be trusted and thus atheists and unbelievers should give in to this message.