When Indonesian put Pancasila as doctrin, then Pancasila was not logical and rational ideology, but it became mythology. The educational world as the best instrument to developing socialization of Pancasila?s values, because it has dominant potention of homo significans. Pancasila as icon, index, and symbol ought to give another interpretation, so that we are not trapped by mono interpretation, which has to eliminated Pancasila itself. The situation has occurred in the New Orde age. It means, the strength of Pancasila did not put to give meaning by political elit only, but involved in social. The Indonesian society has sense of belonging to Pancasila, so that they always keep Pancasila?s values in our life.
AbstractAccording to Wilhelm Diltheyâs hermeneutic perspective,there are six points in reinterpreting the Minangkabauâs traditional aphorism âUrang sabana urangâ. First, understanding of Minangkabauâs way of life is a general process, included in an ordinary life which is expressed in the aphorism. Second, theexpression of the aphorism is called âausdruckâ, Minangkabauâsexpression of life experiment and historicity. Third, humancharacteristics in Minangkabauâs aphorism consist of: âurang,urang-urang, tampan urang, angkuh-angkuh urang, urangurangan, urang sabana urangâ. Fourth, âurang sabana urangâ is a man who has excellent characteristics. Fifth, the globalization influence and the modern culture have changed Minangkabauâs insight of âurang sabana urangâ concept so that it needs a reinterpretation in order to be understood by youth of Minang. Sixth, the epistemological dimension in Minangkabauâs aphorism synthesizes an empirical aspect and rationality. The metaphysical dimension of the aphorism shows a relation between tradition and religion so that it arise the principle of âadat basandi syarak, syarak basandi kitabullahâ. The axiological dimension in the aphorism is seen as a criterion of values which is an obligation for Minangs to prevent their identity asâ urang sabana urangâ.Keyword: urang sabana urang, adat basandi syarak, syarakbasandi kitabullah, Minangkabau custom aphorism.
Artikel ini diarahkan kepada pemikiran Wittgenstein tentang tanda.Pemikiran tentang tanda berkembang dalam tradisi semiotik. Semiotik dan filsafat bahasa merupakan tradisi yang berbeda, namun memiliki kesamaan dalam halÂ menaruh perhatian terhadapÂ masalah makna. Pemikiran Wittgenstein dalam kedua periode pemikirannya memberikan pemahaman terhadap tanda dengan cara yang berbeda. Wittgenstein I mengatakan bahwa kompleksitas tanda tidak dapatÂ begitu saja diselesaikan dalam analisis, karena penyelesaian tersebut akan menjadikannya berbeda dalam setiap struktur proposisinya. MenurutÂ Wittgenstein II, tidak semua tanda mendatangkan kesan yang kuat pada diri kita. Misalnya tanda dalam logika aljabar membentuk kesan seketika yang dapat digantikan dengan yang lainnya tanpa menimbulkan reaksi yang kuat pada diri kita. Dewasa ini, tanda dalam budaya kontemporer berkembang menjadi tanda yang membingungkan, tanda semu, tanda kefasihan, dan alih tanda.Kata Kunci: tanda semu, tanda kefasihan, dan alih tanda
AbstractThe discourse on the progressive law blows up recently. Theassumption which declared that âlaw is for humanâ strengthened the progressive law position. This progressive law condition contradicts to the positive law which pretend to be formalistic. The law environment in Indonesia which is coloured with crisis of distrust makes the idea of progressive law accepted enthusiasticly. While the view that âlaw as a process, law in the makingâ takes the idea of progressive law as an actual thing. The problem is that the progressive law has not been established a theory yet. It still need to be explored intensively. This passage examines the progressive law in the perspective of philosophy of science, because whatever theory or sosial movement must have had a philosophical ground.Keywords: The progressive law, Perspective of philosophy ofscience
This study is an attempt to re-question the base argumentsÂ forsustainable developmentproposal with regardto environmental management. This attempt is important considering intensive deploymemt of cost and benefit calculations in every environmental management policy, which rooted in the utilitarian philosophical tradition. This researchÂ runs in the area ofÂ political philosophyandemploys methodicalÂ components includingdescription, interpretation, critical analysis, and verstehen.Â The currentÂ research suggests that the emergence of sustainable developmentÂ as a concept of environment management goes along withÂ modernity with allÂ issuesÂ that itÂ brings.Â The proposal ofÂ sustainable developments can be categorized into constructive postmodernismapproach. TheÂ main purpose of this proposalÂ is to create a condition of balance between the needs of the present generation and the adequacy of the needs ofÂ theÂ future generations. However,Â the concept appearsÂ to raise a newÂ concern consideringÂ the meaning ofÂ â€œsustainabilityâ€has become contestation with strong tendencyÂ to economicconsideration which reducesÂ the calculation of cost-benefits into cash-value calculations. ThisÂ reductionis tendency leads to aÂ dilemmaÂ considering the aspiration ofÂ shiftinganthropocentrism to ecocentrismunderlying behind concept ofÂ sustainable development willÂ ironically produce aÂ new forms of anthropocentrism.
AbstractThe discourse on the progressive law blows up recently. Theassumption which declared that â€œlaw is for humanâ€ strengthened the progressive law position. This progressive law condition contradicts to the positive law which pretend to be formalistic. The law environment in Indonesia which is coloured with crisis of distrust makes the idea of progressive law accepted enthusiasticly. While the view that â€œlaw as a process, law in the makingâ€ takes the idea of progressive law as an actual thing. The problem is that the progressive law has not been established a theory yet. It still need to be explored intensively. This passage examines the progressive law in the perspective of philosophy of science, because whatever theory or sosial movement must have had a philosophical ground.Keywords: The progressive law, Perspective of philosophy ofscience
Manusia adalah makhluk yang memiliki kecenderungan untuk hidup bersama dengan orang lain. Secara kodrati, manusia tidak dapat hidup sendiri, ia selalu membutuhkan orang lain untuk tumbuh dan berkembang
The topic of this paper is related to the methodological thought of a philosopher Imre Lacatos. The methodological problem is a core problem in the area of philosophy of science. Science philosopherâ€™s discourse shows the methodology of science as one of the scientific procedures in gaining the truth, but in fact, it caused the emergence of methodological mainstream; mono-methodology and pluri-methodology. Imre Lacatosâ€™ tried to mediate the discourse of two fortifications by means of scientific research program. Some ideas developed by Lacatosâ€™ in its relation to the scientific research programs are; first, Lacatos propose a sum of mathematics knowledge which is based on the heuristics idea, second, Lacatosâ€™ criticism to Popperâ€™s falsifiable concept, third, Lacatosâ€™ effort in looking for a harmonious method that provides a sum of rational scientific progress, appropriately keeps its consistency with the historical fact, fourth, Lacatosâ€™ connect the research program to scientists who protect the core of theory from falsification effort, fifth, a research program is qualified as progressive if it is signed by stunning novel facts and as deteriorative if the program is not directed to the new fact, sixth, the hard-core is determining characteristic of program, it is a general theory of hypotheses which is employed as a foundation of developed program, seventh, the negative heuristic of hard-core program is detailed program which states the basic assumption of program, eighth, the positive heuristic of hard-core program is an outline which indicates how the research program can be developed under additional assumption of new phenomenon clarification.