LOGOS (Jurnal Filsafat - Teologi)
Terbit 2 (dua) kali dalam setahun, Bulan januari dan Bulan Juli oleh Fakultas Filsafat Universitas Katolik Santo Thomas . Majalah ini berorientasi pada Nilai-nilai kemanusiaan dan keagamaan ini dimaksudkan sebagai media untuk mengangkat dan mengulas pengalaman manusia dan religius berdasarkan disiplin ilmu filsafat dan teologi serta ilmu-ilmu humaniora yang terkait dengannya.
Articles
190 Documents
<![CDATA[ETIKA GLOBAL GUNA MENGENDALIKAN KAPITALISME GLOBAL ]]>
<![CDATA[Febry Ferdinan Laleno]]>
<![CDATA[ LOGOS Vol 14 No 2 (2017): Juni 2017 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v14i2.339
<![CDATA[The picture of world economy is increasingly leading to global capitalism thathas been considered as an ideal. Capitalism makes entrepreneurs have the samechance and freedom to optimizing their business in free competition andmarket mechanism. Through this way, they expect that prosperity can be realized. This idealized image becomes gloomy as the world is still colored bythe ongoing economic crisis in this modern era and the facts show that there arestill many people in the world who are living in poverty, unemployment, hunger, and the threat of ecosystem destruction. In this context, ethics is the answer to human needs. Global Ethics according to Hans Küng brings full human values, commitment to life, fair economic order, culture of tolerance, and cooperation among humans. Global Ethics can be a first step for entrepreneurs and policy makers to create a culture of positive economic. The effort to realize a more humane global order should be enforced based on a commitment to a fundamental consensus. This consensus contains the outlines of the new paradima of economic ethics which can manage global capitalism to obtain an economic policy that can serve all mankind for the sustainable future of the world]]>
<![CDATA[HUMANISM IN EDUCATION ]]>
<![CDATA[Frietz R. Tambunan]]>
<![CDATA[ LOGOS Vol 2 No 2 (2003): Juni 2003 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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<![CDATA[The formation of the person is not a new issue in the history of the development of human resource or in the history of education. Scholars have put it as their main concern since the archaic reflection on education in particular when they spoke about an exact method in educating young people. This problem remains real, up until the modern time especially with the existence of new experiment in education and the application of ‘high tech’ in educations sectors. In the minds of all our modern tendencies, people are likely to be treated only as ‘things’, as an objects of new experimentation, and not as persons. This article, will highlight the importance of the person and personal approaches in the process of education as the true way of the formation of a person. This has a great importance due to the fact that education in our modern society has been strongly influenced by utilitarianism and we need to dig up the humanism concept in confronting such strong tendency.]]>
<![CDATA[MITOS DAN RITUS : Suatu Refleksi Filosofis ]]>
<![CDATA[Adelbert Snijders]]>
<![CDATA[ LOGOS Vol 5 No 1 (2007): Januari 2007 ]]>
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<![CDATA[Cultural Anthropology distinguishes ‘primitive cultures’ and ‘civilized cultures’. It is difficult to find an objective criterion to justify this distinction but the difference is commonly accepted. However man - in primitive or in civilised cultures – is a metaphysical being, who asks metaphysical questions. As ‘Logos’ man is open to the reality revealing itself to man and open to truth. Metaphysics of ‘primitive people’ is expressed in myths and mythological tales. Metaphysics ‘civilised peoples’ is systematic, scientific, expressed in concepts and definitions. Both kinds of metaphysics may be called ‘rich and poor’. They need each other and enrich each other. There is an important connection between myths and rites. It is very important recognizing ‘the primitive’ as a metaphysical being in other to understand the myths. However, ‘the cultural situation’ is also important. There are several kinds of primitive cultures and myths. From the side of their economical situation we distinguish food-gatherers (not specialised) and specialised hunters, pastoralists and cultivators. The metaphysics of the food gathers and pastoralists is theistic (food-gathers) or deistic (pastoralist). Their metaphysics is dominantly Transcendent. The Metaphysics of the cultivators is cosmo-biological and dominantly Immanent. The way of live of the hunters is often characterised as a kind of technical magic.]]>
<![CDATA[AGRESIVITAS DAN VIOLENSIA ]]>
<![CDATA[Hieronymus Simorangkir]]>
<![CDATA[ LOGOS Vol 1 No 1 (2002): Januari 2002 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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<![CDATA[There is a number of distinctions regarding the nature of aggression and itsfunction. Therefore it is necessary to elucidate clear differences between theactive engagement in gaining mastery over the environment for survival’ssake, and self defence with force when threatened, and enjoyment oftorturing, controlling, or killing without provocation or real need. Of theseexplanations it would elucidatively appear that aggression and violencediffer, but both interact one another.]]>
<![CDATA[PERKAWINAN DALAM KITAB SUCI PERJANJIAN BARU ]]>
<![CDATA[Surip Stanislaus]]>
<![CDATA[ LOGOS Vol 15 No 2 (2018): Juni 2018 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v15i2.320
<![CDATA[Kepada jemaat di Tesalonika Paulus menasihati agar umat Kristenmenghayati dan menghargai perkawinan dengan menjauhkan diri daripercabulan dan seks bebas (1Tes 4:3-8). Kepada jemaat di Korintus punia mengecam percabulan dan segala bentuk penyelewengan seksualkarena bertentangan dengan etika Kristen dan kekudusan perkawinan(1Kor 5-7). Dalam Surat-surat Pastoralnya ia juga melawan aliran sesatyang bertendensi anti perkawinan, emansipatif dan tidak menghargaianak-anak (1Tim 3:4; 5:14; Tit 2:4-5). Oleh karena itu, Paulus memberitata tertib dalam hidup berumah tangga yang mengatur hubungansuami-isteri dan orang tua-anak (Ef 5:22-6:4 bdk. 1Ptr 3:1-7). SedangkanYesus menegaskan bahwa hubungan suami-isteri yang telahdipersatukan oleh Allah itu tidak boleh diceraikan manusia (Mrk 10:2-12; Mat 19:3-12).]]>
<![CDATA[IMAN KRISTIANI KEPADA ALLAH YANG SATU ]]>
<![CDATA[Paulus Bagus Sugiyono]]>
<![CDATA[ LOGOS Vol 15 No 1 (2018): Januari 2018 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v15i1.334
<![CDATA[Penghayatan iman umat Kristiani begitu khas. Umat Kristiani percaya kepada Allah yang Satu. Untuk menjelaskan pernyataan ini, penulis menggunakan bahan bacaan berupa bagian buku tulisan Joseph Ratzinger (Paus Benediktus XVI) yang berjudul Prolegomena to the Subject of God. Berbicara mengenai Allah yang Satu dalam kepercayaan Kristiani, kita tentu tidak dapat melepaskan diri dari konsep yang khas, yakni Allah Tritunggal.]]>
<![CDATA[PEMBAPTISAN ADALAH PENGAKUAN DAN PEMAKLUMAN SEBAGAI MILIK KRITUS ]]>
<![CDATA[Kristinus C. Mahulae]]>
<![CDATA[ LOGOS Vol 2 No 1 (2003): Januari 2003 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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<![CDATA[In the primitives they believed that certain waters can be impregnated with the power of deity. The rites of purifications tended to assume the character of rites of consecration or initiation. A gentile was unclean, and so could be admitted into Jewish communions with a tebilah, a ritual bath of purification. In Qumran Community and Essenes the lustrations were effective for the cleansing of moral impurity. One of them was John the Baptist. The baptism of John was a bath of purification for the coming of the Reign of God. The first christians proclaimed the gospel with joyous certainty. The response to that good news was called for in terms of repentance, faith and baptism. Baptism is an overt, public act that expresses inward decision and intent, since it is performed in the open, and not in secret, it becomes by its nature a confession of faith. The name of the Lord is called over the baptized, therefore he dedicates himself to the Lord and he is appropriated for Him.]]>
<![CDATA[METAFISIKA MASA KINI: Suatu Ulasan atas Metafisika Herman Berger ]]>
<![CDATA[Adelbert Snijders]]>
<![CDATA[ LOGOS Vol 4 No 2 (2005): Juni 2005 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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<![CDATA[The metaphysics of Herman Berger (1924 - ) may be called Transcendental Thomism. Berger himself calls his metaphysics, Hermeneutics. The original text of the metaphysics of Thomas Aquinas is ambiguous. The intuition of Thomas is a metaphysics of being. The relation between beings and essence is a relation between act (of being) and potency. Being is prior to the essence. But in the beginning the metaphysics of Thomas seems to be a metaphysics of essences. The ground of uniqueness is not being but the essence. In the theory of representationism the startingpoint is a dualism of immanence and transendence. As long as the startingpoint is a kind of dualism, there is no way to know the correspondence between knowledge (immanent) and the reality outside (transcendent). The transcendental method asks “what kind of (pre)- knowledge makes me aware that my knowledge is finiteâ€. That is only possible by the presence of an infinite knowledge. Our knowledge is at the same time infinite and finite, immanent and transcendent, divine and human. The first is pre-nowledge; complete but implicit, vague and needs to be expressed conceptually. The latter is explicit but never complete. Anexplicitation is true in so far it expresses the implicit knowledge. A concept is clear but never complete because it is universal, while reality is concrete and individual. The pre-knowledge is “as wide as all the realityâ€; it is the ground for judging whether an explanation is true or not. All beings have a vertical relation to Being because they are contingens. Every uniqueness is a gift. There are degrees of uniqueness and everything has its own individuality according to its being.]]>
<![CDATA[THE HOLINESS OF THE CHURCH IN TAVARD’S THOUGHT ]]>
<![CDATA[Kornelus Sipayung]]>
<![CDATA[ LOGOS Vol 8 No 1 (2011): Januari 2011 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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<![CDATA[Gereja yang dilukiskan oleh Konsili Vatikan II diyakini sebagai kudus karena pendirinya kudus ada-Nya. Kekudusan Gereja persisnya ada karena pendirinya sungguh kudus yakni Yesus Kristus yang diutus oleh Bapa untuk memanifestasikan kekudusan di dunia seraya bekerja sama dengan seluruh ciptaan. Kekudusan selalu inisiatif Allah, pemberian gratis yang menuntut jawaban dari pihak manusia. Untuk mengerti maksud kekudusan Gereja G.H. Tavard mulai menerangkan relasi antara Gereja dengan Kristus yang dimungkinkan oleh kekuatan Roh Kudus. Setiap orang beriman dipanggil ke kekudusan, ikut berpartisipasi sesuai dengan karisma yang diperoleh dari Roh Kudus untuk mengaplikasikan keutamaan teologal, iman harapan dan kasih. Kekudusan diraih melalui bentuk bervariasi dari hidup menurut rahmat dan talenta yang diterima dari Roh Kudus.]]>
<![CDATA[VINCENT’S SPIRITUALITY IN FRANCE ]]>
<![CDATA[Mida Purba]]>
<![CDATA[ LOGOS Vol 9 No 1 (2012): Januari 2012 ]]>
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<![CDATA[Dalam artikel ini penulis mencoba menggambarkan kaitan antara bentukpanggilan religious seseorang dengan waktu dan tempat dimana orang bersangkutan berada. Waktu dan tempat seseorang berada, secaramendalam mempengaruhi bentuk atau manifestasi spiritualitasnya. St. Vinsensius misalnya, seperti akan diuraikan falam artikel ini, bertemudengan Allah melalui sesamanya, khususnya mereka yang miskin. Pertemuan yang terjadi di tempat tententu dan pada waktu yang spesifik ini memberi pengaruh pada bentuk panggilan religiousnya. Baginya, perjumpaannya dengan orang-orang miskin yang terjadi secara tak terduga adalah medium yang dipakai oleh Allah untuk menyapanya secara personal, menuntun dan memanggilnya untuk menjadi rasul bagi orang-orang miskin. Vinsensius secara perlahan berkembang terus dalam pemahaman dan penerimaan apa yang dia yakini merupakan panggilan hidupnya. Dia melihat berbagai bentuk derita dan keresahan orang miskin dan berupaya hadir serta meringankan derita mereka.]]>
