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Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism
Published by Sekolah Tinggi Agama Islam Sadra
ISSN : 24425451     EISSN : 24071056     DOI : https://doi.org/10.20871/kpjipm
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Languange, Linguistic, Communication & Media Social Sciences
Kanz Philosophia is a refereed academic journal published by Sekolah Tinggi Agama Islam Sadra in Jakarta. The journal conscientiously aims to provide a scholarly platform for critical and informed articles, particularly in the field of Islamic Philosophy and Mysticism. Such issues arise out of classical and contemporary discussions from varied traditions, either Eastern or Western in the hope to contribute to the resolution of various theoretical, methodological, and practical issues in the aforementioned fields. It covers the following scopes and issues: Philosophy of Philosophy (Epistemology and Ontology); Philosophy of Humans; Philosophy of Language; Philosophy of Religion; Philosophy of Morals; Philosophy of History; Philosophy of Culture; Philosophy of Art; Philosophy of Politics; Philosophy of Sociology; Philosophy of Education; Philosophy of Science; Philosophy of Psychology; Theoretical and Practical Sufism
Arjuna Subject : Seni dan Humaniora - Filsafat
Articles 6 Documents
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Search results for , issue "Vol. 3 No. 1 (2013): June" : 6 Documents clear
PERMASALAHAN IMAN: KRITIK ATAS IMAN DALAM FILSAFAT BARAT DAN TAWARAN JAWABAN Wibowo, Setyo
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

Faith becomes problematic in our modern world. In the age of secularization and emancipation man masters the Nature with his growing reason and ever developing technology. This new situation brings with itself a discredit toward faith and religion. Without refusing the existence of God, Immanuel Kant declares that theology is a paralogism (a fallacious reasoning). Auguste Comte corners the religion in the realm of infantile age to be overcomed by the progress of science. Meanwhile Friedrich Nietzsche, from his own view, analyses that the phenomenon of fanatism in religion hides the uncontrallble “need to believe” typically found among the weaks.The central critique of Martin Heidegger toward ontotheological metaphysics shows that theology defi ned as science does not think. Man of faith has already all the answer before a question is posed, therefore he cannot truly pariticipate in the question of Being. This article tries to consider these objections against faith. As an answer, this article off ers to acknowledge “the act of believe” as an universal disposition in man. Much wider than his need to possess knowledge, man is driven by a desire for the infi nite. Faith resumes this human desire for infinite.
AGAMA DALAM PANDANGAN FUTUROLOG Bakhtiar, Amsal
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

Before modern era, religion became more dominant in daily life of human being because religion institution is the sole authority to dicide either religion aspect or scientifi c one. But in modern era, especially after some inventions of modern science and technology, secular scientist in the West very proud of his intellectual ability to explore the nature. Th ey neglect religion and even accused religion as an opium and illusion. In fact, human being cannot free from believing in Supra Natural Being because even though in the atheist community still respect the spirit of ancestors. Th erefore, every eff ort to attack religion will fail because religion could not separated from basic need of human being and religion is the the sole doctrin of life in hereafter. Naisbitt, a famous futurolog, also declares that the spiritual of religion will become dominant in new era.
SOLIPSISME DAN FENOMENALISME: DUA KUTUB EKSTRIM KANTIAN YANG MENGOYAK SPIRITUALITAS Heriyanto, Husain
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

Solipsism, which is set up by a very infl uential modern philosopher Immanuel Kant, constitutes one main characteristic of modern philosophy and thought. In the realm on metaphysics, it has brought down the meaning of reality. In epistemological perspective, it has caused modern man to live and think in an isolated mental world that is alienated from objective reality. In the levels of ethics and psychology, it paves the way for fl ourishing any kind of self-centered standpoint and attitude such as individualism, egoism, racism, and anthropocentrism in the context of human and universe relation. We however fi nd another kind of solipsism in the context of theology and religion (focused on Muslim community). Neo-Salafi Wahhabi puritanism that appears to claim its doctrine as a purifi ed version of Islamic teachings and tradition is essentially an elimination and alienation of Islamic Ummah from transcendent reality, universe, history, humanity, and civilization. Similar to Kantian ontological assumption, Wahhabi insists to believe in transcendent reality with denial of the gates and ways of understanding the reality as well as with removal the keys of revealing reality. Both Kant and Wahhabi reject the capability of human reason to grasp and understand the transcendent reality.
AN ANALYTICAL-CRITICAL APPROACH TO HISTORICAL ITINERARY OF CRITICISM OF SKEPTICISM FROM IBN SINA TO MULLA SADRA Miri, Seyyed Mohsen
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

Surveying some Muslim philosophers’ thoughts (from Ibn Sina to Mulla Sadra), this article attempts to indicated remarkable role of Islamic philosophy in intellectual confrontation with skepticism and expounds how much this tradition has been capable of enriching and deepening that discussion. This paper will also shows Ibn Sina’s pattern of proving possibility of knowledge and negating skepticism. Mulla Sadra who considered has been influenced by Ibn Sina, al-Razi, and Suhrawardi, in critizising of skepticism, he has dealt with this in his two works of Hashīyāt Elāhiyyāt al-Shifā’ and al-Asfār al-Arbā‘a.
SPINOZA’S GOD METAPHYSICAL CONCEPTION OF THE DIVINE Adian, Donny Gahral
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

The discourse on conception of God has occupied fundamental position either in theology or philosophy. In philosophical one, this conception could be traced since very ancient time of Greek until modern era of philosophy with various metaphysical view points. Spinoza was one of the philosophers whose famous metaphysical conception of God is basically a critique toward transcendental paradigm that detaches God from His creation entirely. In this case, he develops his own metaphysical system that rests upon “substance” as focal category. This paper seeks to discuss Spinoza’s metaphysical conception of God which represents his theological monism through his wide range elaboration on “substance”.
PERSPEKTIF ALLAMAH TABATABA’I TENTANG TEORI PERSATUAN DALAM FILSAFAT AGAMA Babai, Habibullah; Nur, Sultan
Kanz Philosophia A Journal for Islamic Philosophy and Mysticism Vol. 3 No. 1 (2013): June
Publisher : Sekolah Tinggi Filsafat Islam (STFI) Sadra

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Abstract

This paper discusses the theory of unity in religion, according to aphilosopher and mufassir, Allamah Tabataba’i. Though the discussion in this paper is about a social union, it is diff erent from the social justice. Unity described and presented in this section is included every form of unity within the various dimensions of society and certainly had a role and impact in shaping the social unity. Unity is also seen from the dimensions of the universal beliefs of individuals and the cosmological nature of society, as what the purpose and the meaning of religion itself that is to give stability to the social community in which to live their lives will also provide stability to the lives of individuals. The most important of which is the objective dimension where he directs the whole field and the social dimension in one direction, put it all on the line so that one of the individuals themselves and are led to a component of the community and to a social purpose. This purpose in view is none other Islamic monotheism and divine knowledge or ma’rifa.

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