Articles
<![CDATA[Etika Hidup Bermasyarakat. Analisis Terhadap De Civitate Dei Karya St. Agustinus ]]>
<![CDATA[C.B. Mulyatno]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 17, NOMOR 01, APRIL 2008 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[To help build a peaceful society that respects justice and personal dignity, we need a solid ethical foundation. For St. Augustine, ethical norms are inseparable from human conscience. From the depth of one's heart, the power of life flows. Each individual has an interior drive that leads him or her to the ultimate goal of life, which is a perfect happiness. Building a good and civilized society is a shared responsibility. Each individual is called to participate in it and within that social atmosphere each person is challenged to move forward in pursuing a perfect happiness and everlasting peace.]]>
<![CDATA[Kenabian dan Rasionalitas dalam Perkembangan Peradaban ]]>
<![CDATA[Carolus Borromeus Mulyatno]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 21, NOMOR 02, OKTOBER 2012 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Is there any common points between the prophetic movement and rationality? There are three common things. First, prophetic movement and rationality reflect on life context. Secondly, they are transformative movements. Third, they lead to the developing of civilization that upholds the values of truth, justice and peace in the midst of the challenges of disintegration of nation and destruction of nature. In other words, they are an ethical movement. In the context of globalization characterized by life orientation on quantitative things, main role of prophecy and rationality is to restore the lives toward a wider horizon. They become relevant in our age when they actualize their role in solving humanitarian issues and promoting human civilization. For that prophetic movement requires a strong rational basis for networking and synergistic cooperation in developing a civilization of more qualified.]]>
<![CDATA[Hidup Damai Berdasarkan Pesan- Pesan Yohanes Paulus II pada Hari Perdamaian Dunia Tahun 2002-2005 ]]>
<![CDATA[CB. Mulyatno]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 23, NOMOR 02, OKTOBER 2014 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[John Paul II is well-known as an enduring voice of peace for the world. What is the meaning of peace according to John Paul II? The focus of this research is to find the thought of John Paul II on peace. It employs a reflective method for analyzing the massages of John Paul II for the celebration of the world day of peace from 2002 to 2005. He expressed that the pillars of peace are justice, freedom, forgiveness, love, solidarity and common good. Peace should be born in the heart of each person. Peace shall grow in a coexistence of life of mutual respect. Respect on human rights and dignity is a fundamental moral law for developing peace in the world. Responsibility to develop a peaceful world in the context of continuous conflicts and wars in our world belongs to each person and all institutions. Each person as well as community are called to work for common good that is a social face of peace.]]>
<![CDATA[Berfilsafat Sebagai Gerakan Mewujudkan Perdamaian Dunia Menurut Eric Weil ]]>
<![CDATA[Carolus Borromeus Mulyatno]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 19, NOMOR 02, OKTOBER 2010 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Eric Weil (1904-1977) is a French Philosopher, emigrated from Germany. In the beginning of World War II, he enlisted in French army to fight the Nazi invasion. The experience of holocaust has urged him to offer a concrete contribution for the sake of humankind. He was deeply concerned with social problems, yet his main interest was philosophy. He understood philosophy as a virtue of rational dialogue to avoid violence and barbarism. Violence prevented human person to be wise. The task of philosopher is to support dialogue between the existing discourses, and to develop rational culture marked by freedom and responsibility in creating a more peaceful world. For Weil, a philosophical reflection is essentially related to politics as well as to the whole of human life. Philosophy is a moral movement or dynamic choices for transforming the world from the state of instinctive characters to the rational state of peaceful life.]]>
<![CDATA[Jalinan Cinta dan Keadilan ]]>
<![CDATA[C.B. Mulyatno]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 16, NOMOR 01, APRIL 2007 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Industrialized society has been greatly driven by major economical and political powers. Science and technology, human resources, competition, social welfare, political participation and tolerance are widely discussed topics. Meanwhile "non-commercial" issues such as human dignity, love, justice, solidarity and social responsibility have been very much down-toned. Pragmatism was introduced consistently and through the insistence of massmedia propaganda a new way of life was born with marks of materialism, hedonism, consumerism and individualism. Undermining others and reality of the progressive natural destruction show the existence of the so-called culture of death". Sadly, injustice and violence have been globalized. Amid these situations, love, justice and social responsibility have to be reflected seriously and reintroduced.]]>
<![CDATA[Peran Filsafat Dalam Transformasi Masyarakat Menurut John Dewey ]]>
<![CDATA[CB. Mulyatno]]>
<![CDATA[ Arete Vol 7, No 1 (2018) ]]>
Publisher : <![CDATA[UNIVERSITAS KATOLIK WIDYA MANDALA SURABAYA ]]>
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<![CDATA[Most people and academics think that philosophy is too difficult, abstract and complicated. Philosophy is a discipline that only elites can learn. This implies two things. First, philosophy has not been understood in the wider community. Second, many people do not yet understand well the meaning and role of philosophy for actual life today. In other words, the relevance of philosophy is questionable. John Dewey is a philosopher who explores the meaning and role of philosophy in developing a social life. From a pragmatic and instrumental perspective, he underlines the meaning and role of philosophy in social life. With a qualitative approach, this literature study of John Dewey’s thought finds three important things. First, as an intellectual movement, philosophy is the process of transforming the life of society. It is an integral part with the experience of human life in finding the meaning of life. Secondly, to inforce the role of philosophical reflection in serving the human development, it is necessary to reconstruction of philosophy. Third, continuous philosophizing is a process of education. It is to improve the quality of human thinking and of human moral conduct in society.]]>
<![CDATA[Ethical Values of Democracy According to John Dewey ]]>
<![CDATA[Carolus Borromeus Mulyatno]]>
<![CDATA[ MELINTAS Vol. 30 No. 3 (2014) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v30i3.1446.266-284
<![CDATA[John Dewey never publishes a special work on theory of democracy. Nevertheless, his concern with democracy is undoubted. What is his main thought of democracy? This article is a textual analysis of the idea of democracy spread on his various works. As an experimentalist, his thought on democracy is to respond social problems. He views that two fundamental problems of democracy in his era are a tendency of reducing the meaning of democracy and social movements using violence in the name of political democracy. Dewey does not only look for the solution of the problems of democracy, but also put democracy in living process. The idea of liberty, equality and fraternity, as the democratic trinity, is ethical ideal of humanity. As an ethical idea, it should inspire each person in developing society for a better life. For this reason, he underlines the important of actualizing democracy through education.]]>
<![CDATA[Contributions of Catholic Universities in Yogyakarta to the Development of Community Transformative Dialogue ]]>
<![CDATA[Carolus Borromeus Mulyatno]]>
<![CDATA[ MELINTAS Vol. 32 No. 3 (2016) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v32i3.2693.248-265
<![CDATA[The main tasks of the university are implementing learning, research, and community service. In a multicultural and multireligious Asia, the actualization of these tasks requires a dialogue with cultures, religions, and the poor. Today, the university must consider radical movements and fundamentalism that threaten harmony in the society. This paper is focused on opportunities that can be explored to realise the task of the Catholic universities in Yogyakarta in developing dialogue and harmony in Yogyakarta. This task might need a new and effective model of dialogue for a better living together in harmony. By applying a method of documental study and interviews, this study is focused on the exploration of challenges encountered by the Catholic universities in Yogyakarta in developing a community transformative dialogue. There are three main points. First, a description of the meaning of the community transformative dialogue. Second, an exploration of cultural potentials in Yogyakarta for developing community transformative dialogue. Third, a proposal for developing community transformative dialogue. These are three important results of this study. This transformative dialogue is a contextual and cultural dialogue that could be effective and appropriate for the multicultural and multireligious societies. In Yogyakarta, unity and harmony (keselarasan) are the core of the community that is necessary for the development of dialogue towards the well-being of the society. Catholic universities should encourage student activities in the campus and in the society as a praxis of continuous dialogue for a harmonious living together.]]>
<![CDATA[Contextual Philosophy-Learning at the Faculty of Theology, Sanata Dharma University ]]>
<![CDATA[Carolus Borromeus Mulyatno]]>
<![CDATA[ MELINTAS Vol. 34 No. 3 (2018) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v34i3.3457.218-232
<![CDATA[Philosophy learning is an integral part of the educational formation at the Faculty of Theology, Sanata Dharma University, Yogyakarta, Indonesia. It is integrated with theology and other sciences learning to shape the identity of the faculty and to contribute to the development of the community. The focus of this writing is to answer two questions: What are the basic considerations for choosing philosophy learning in this faculty? How can method choice be accounted for? By attending to the faculty’s history, the author finds that the basic considerations for choosing philosophy learning method at the faculty are the history faculty establishment and its academic vision. Historically, the existence of the faculty was related to the efforts of Semarang Archdiocese for priest preparation and local pastoral activist education. Philosophy learning is also related to the faculty’s academic vision that leads the students towards concrete involvement in building the church living in the context of pluralism in Indonesia. Inspired by Heidegger’s idea on phenomenological method, preferences to select existential analysis method for philosophy learning in the faculty contribute to the development of contextual theological reflection as well as to priest and pastoral worker preparation, by involving students in community life, dialogue, and living together in the society, based on the values from the local wisdom that are still relevant today.]]>
<![CDATA[KEUTAMAAN DALAM KARYA-KARYA KEMANUSIAAN YB. MANGUNWIJAYA ]]>
<![CDATA[CB. Mulyatno]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 2, No 2 (2013) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v2i2.444
<![CDATA[Yusuf Bilyarta Mangunwijaya (1929-1999) is well known as an Indonesian architect, writer, Catholic religious leader and social worker who help those who were poor, oppressed and marginalised by political system and policy. When he was sixteen, he joined the People's Security Army for defending Independency of Indenesia. Then he was aware of the important contritution of the villagers for achieving Indonesian independency. This awareness urges him to dedicate himself for serving others. As a priest, he served the people from various religions, especially the poor. What are the principal virtues of YB. Mangunwijaya? His principal virtues cover his writings and social concern. Therefore, the first step of this research is to represent the traces of his activities. Then, the following step is the analysis on his writings to reveal the main virtue that influences his life and activities. Love is the main vuritue that inspires Mangunwijaya to actualize justice, fraternity, solidarity and peace in the society.]]>
