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Mathias Daven
Sekolah Tinggi Filsafat Katolik (STFK) Ledalero, Maumere - Flores - NTT

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Jurnal Ledalero Vol 12, No 2 (2013): AGAMA DAN NEGARA
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (273.696 KB) | DOI: 10.31385/jl.v12i2.88.191-220


At base, modern culture is a culture that evolves through the frame of managing non-violent normative conflict. With the acknowledgement of religious freedom as a basic human right, the state and religion have been distinguished institutionally: politics and the state no longer deal with truth, but rather with peace between people of different persuasions. In reality, the institutional distinction between religion and politics/the state has been translated into a variety of different political arrangements, including within the Muslim world; the relationship between politics and religion cannot return to a single (Western) model as the norm. Therefore an analysis of the correlation between religion and politics assumes an appropriate understanding about the relationship between religion and culture, for an analysis of the ties between religion and culture will more or less indicate the ambivalence of religion: on the one hand religions have the potential to critique culture; but on the other hand, religions play a very problematic role: they can take up a sacred form and tend to make absolute areas that are in fact relative, including politics. Religion refers to absolute truth and can be (mis)used in the interests of a religious political elite who collaborate with the political elite of the state which may be far from the key message of the religion in question. Nevertheless, an awareness of the ambivalence of religion and politics encourages us to collaborate between religions and cultures in order to lessen human suffering. Kata-kata Kunci: agama, politik, sekularisasi, modernisasi, ambivalensi, demokrasi, Sekularitas, hak asasi manusia, benturan peradaban, Fundamentalisme, dialog, etika derita.
Jurnal Ledalero Vol 15, No 1 (2016): Korupsi
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (322.762 KB) | DOI: 10.31385/jl.v15i1.28.46-73


Democracy is often seen as a political system which is capable of lessening or preventing corruption. Countries with a democratic system are regarded as relatively free of corrupt practices. Meanwhile, authoritarian political systems are seen as riddled through with corrupt practices because they are not capable of protecting political officials from such practices. However it is apparent that corruption scandals are frequently encountered in democratic systems. Various corruption scandals that befall politicians in Western Europe, the USA and Japan indicate the reality that democratic procedures are not, on their own, capable of protecting officials from corruption. What calls for debate among academics is: Which aspect of democracy can prevent, and which aspect can permit corrupt practices? How can the relationship between corruption and democracy be explained? This essay is presented as a small contribution to this debate.
Jurnal Ledalero Vol 13, No 2 (2014): Gerakan Sosial untuk Perubahan Sosial
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (333.472 KB) | DOI: 10.31385/jl.v13i2.74.263-293


There is a strong link between religious fundamentalist movements and the globalization (economic) project. In the context of Western civilization, fundamentalist movements are closely linked to the “critical discussion” on the antinomy of modernity. These movements reached a new phase in the second half of the 20 century, namely a “confrontation” between Western civilization and the East (Islam). On the one hand, the Western civilization model of the globalization project grows due to a certain form of fundamentalism within itself, namely an economic fundamentalism. On the other hand fundamentalist movements within Islam which turn religion into ideology, put forward a programme for the “universalisation” of Islam as the basis of a world order. The world order which is presently dominated by the Western civilization model, characterized by the capitalistic and the secular, has to end and be replaced by a world order based on Islamic law. This movement works on a principle of compulsion. The “rivalry” between the two has no connection at all with a “clash of civilizations” but rather with the fact that globalization in its present form is only possible for a rich elite minority. A middle way must be worked out, not the globalization of the economic or political system, nor the globalization of a particular ideology, whether secular or religious, but rather the globalization of Aufklärung (enlightenment) and of solidarity. Kata-kata kunci: Globalisasi, modernitas, gerakan fundamentalis, islamisme, ideologi, Aufklärung, “imperialisme budaya”, sekularisasi.
Jurnal Ledalero Vol 17, No 1 (2018): RADIKALISME
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (346.017 KB) | DOI: 10.31385/jl.v17i1.123.27-57


Abstrak: Islamisme atau fundamentalisme Islam merupakan ideologi yang memperjuangkan moralisasi politik berdasarkan keunggulan moral agama Islam. Istilah “Islamisme” dan “fundamentalisme Islam” menggambarkan fenomen politisasi agama dan sakralisasi politik. Moralisasi politik berdasarkan kebenaran iman suatu agama selalu berbahaya, sebab ia menjadi ancaman nyata bagi kelangsungan masyarakat yang heterogen. Namun Islamisme radikal lebih dari sekedar Fundamentalisme Islam. Islamisme radikal selalu bercorak fundamentalis, tetapi tidak semua fundamentalisme Islam bersifat radikal. Keradikalan dalam Islamisme terletak dalam usaha memperjuangkan moralisasi politik berdasarkan ajaran Islam baik dengan cara legal, maupun dengan menggunakan sarana teror atau kekerasan. Itulah sebabnya Islamisme radikal selalu dikaitkan dengan terorisme internasional; artinya terorisme internasional tidak bisa dipikirkan tanpa Islamisme radikal. Salah satu jalan untuk menyikapinya ialah diskursus kritis terbuka yang bertujuan menyingkapkan dan mengkritik pemikiran ideologis yang terkandung di dalamnya serta meningkatkan kewaspadaan akan konsekuensi praktis dari sebuah jenis pemikiran ideologis. Usaha bersama untuk memahami struktur pemikiran ideologis dan melawan radikalisasi agama menjadi penting dan urgen jika semua komponen bangsa masih berkepentingan merawat negara Pancasila sebagai “rumah bersama” bagi semua warga dengan aneka latar belakang agama, suku, dan bahasa yang berbeda. Kata-kata Kunci: Islamisme radikal, fundamentalisme agama, ideologi, totaliter, kebenaran, dan politik.
POLITIK PEMUSNAHAN DAN PEMUSNAHAN POLITIK : Telaah Kritis Atas Konsep Hannah Arendt Tentang Totalitarisme Mathias Daven
Jurnal Ledalero Vol 14, No 1 (2015): Tolak Tipu, Lawan Lupa
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2721.978 KB) | DOI: 10.31385/jl.v14i1.10.129-158


If we wish to understand a totalitarian system as a whole, we need first to understand the central role of the concentration camp as a laboratorium to experiment in total domination. Arendt’s analysis of totalitarianism in the twentieth century shows how a totalitarian regime cannot survive without terror; and terror will not be effective without concentration camps. Experiments in concentration camps had as their purpose, apart from wiping out any freedom or spontaneity, the abolishing of space between human beings, abolishing space for politics. Thus, totalitarianism did not mirror only the politics of extinction, but also the extinction of politics. As a way forward, Arendt analyses political theory that forces the reader to understand power no longer under the rubric of domination or violence – although this avenue is open – but rather under the rubric of freedom. Arendt is convinced that the life of a destroyed nation can be restored by mutual forgiveness and mutual promises, two abilities rooted in action. Political action, as with other acts, is identical with the ability to commence something new. Keywords: Totalitarisme, antisemitisme, imperialisme, dominasi, teror, kebebasan, kedaulatan, kamp konsentrasi, politik, ideologi, tindakan
Jurnal Ledalero Vol 18, No 1 (2019)
Publisher : Sekolah Tinggi Filsafat Katolik (STFK) Ledalero

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (394.76 KB) | DOI: 10.31385/jl.v18i1.162.22-60


Abstract: Islamism has all of the characteristics of other secularideologies, such as the faith that it has and offers the one and onlyabsolute truth and thus claims that it reserves the right to imposelaw which must be obeyed by the society. Its ideological thoughtwhich can endanger peace is that political views are consideredto be truth. On this basis, the society tends to be mapped outaccording to the right/wrong schema and therefore the ownersof truth feel legitimized to disregard and oppress groups whichthey consider wrong. This has a serious consequence for realisticunderstanding of what politics is. One typical, main characteristicof an ideological thought is that obliterating enemies is consideredas an essential part of political duties, which is a principle to watchout for. Politics is not theory but praxis (action) and hence thereis no absoluteness. Consequently, there are always pro and contra,the need for consideration, and the possibility of compromises. Inall political process, there would be the winner and loser, but therewould be no right and wrong. The role of politics lies in an effortto ensure peaceful social life with freedom and justice amongpeople of different religious backgrounds who are determined tobuild a nation together.Keywords: Politics, Islamism, Ideology, Ideological Thought