Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism
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
Articles
11 Documents
Search results for
, issue
"Vol. 4 No. 1 (2014): June"
:
11 Documents
clear
<![CDATA[ETIKA KEPEDULIAN :: WELAS ASIH DALAM TINDAKAN MORAL ]]>
<![CDATA[Yeremias Jena]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Compassion in ethical discourse is used to describe the attitudes and actions of moral agent in helping the vulnerables and the suffering. Discourse around compassion generally focused on whether compassion is an attitude of sympathy or empathy, or it is the attitude of compassion derived from an altruistic attitude which is inherent in intelligent being. This paper argues that compassion is realized only in the context of ethics of care. For that reason, the paper will first distinguish simpaty from empathy and contextualize them within the realm of altruism. At the same time this approach plays the role of criticizing emotive ethics of David Hume and Kantian ethics which is attacked by Kantian ethics as heteronomous.]]>
<![CDATA[USULAN A. MACINTYRE KEMBALI KE ETIKA KEUTAMAAN:: SEBUAH SOLUSI ATAU NOSTALGIA BELAKA? ]]>
<![CDATA[J. Sudarminta]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[As an alternative to the impasse of the modern-enlightenment project in ethics, Alasdair MacIntyre suggests to recourse to virtue-ethics. This article will present first, what MacIntyre means by the modern-enlightenment project in ethics, secondly, his critique of that project, especially his arguments why such ethics is bound to fail. Thirdly, why, according to him, developing virtue-ethics, somewhat like the Aristotelian-Thomistic model, will provide a solution to the impasse. Finally, I would like to make a short evaluation of MacIntyre’s suggestion by focusing on the question whether his suggestion to recourse to virtue-ethics is just a nostalgia to the past as criticized by Ross Poole. I will argue in this article that, despite MacIntyre’s failure to give concrete examples of good modern ethical communities that live out his model of virtue-ethics, as Poole has rightly pointed out, as long as human being can still agree on certain basic human values upon which global ethics of virtue can be built, MacIntyre’s suggestion is not simply a nostalgic recourse to the past as Ross Poole believes. MacIntyre’s recourse to virtue-ethics can indeed provide solution to overcome the danger of moral nihilism looming over the modern-enlightenment project and it can also provide reasonable ground for living ethically.]]>
<![CDATA[IMPLEMENTASI ETIKA EKOLOGIS DALAM KONSERVASI LINGKUNGAN: : TAWARAN SOLUSI DARI AL-QUR’AN ]]>
<![CDATA[Nur Afiyah Febriani]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This paper tries to compare between anthroposentrical paradigm and a theory of conservation called by ecocentrism, the theory try to combine the universal teachings of holy book and science on safeguarding of stable ecosystem of the world. By using thematic method (this method usually applied in investigating several contemporary problems belong to people in the term of contextualization of Holy Book’s message which in this case is al-Qur’an), and supporting by the scientific approach from East and West, this paper expounds the description of al-Qur’an on the concept of ecological ethics which encompassed in a theory which I call with ecohumanist-theocentric. This theory necessarily demands a harmonious inter-connection and interaction between human being and himself (ḥabl ma‘a nafsih), human beingand other human beings (ḥabl ma‘a ikhwānih), human being and nature (ḥabl ma‘a bī’atih), human being andGod (ḥabl ma‘a khāliqih). This implementation of universal teachings of al-Qur’an for world’s society is considered as an applicative and comprehensive solution which is offered by al-Qur’an in the way to answer theproblems of environmental harm.]]>
<![CDATA[ETIKA LINGKUNGAN DALAM PERSPEKTIF TEORI KESATUAN WUJUD TEOSOFI TRANSENDEN ]]>
<![CDATA[Muhammad Yasser]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The study of environmental ethics based on the theory of oneness of being of Transcendent Theosophy has frontally criticizes modern scientific paradigm which is anthropocentric in character. This particular perspective believes that only man who posses value in itself (intrinsic value), while other being posses only instrumental value in relation to man interests. On the other hand, it also criticizes the ecocentric perspective which considers nature to posses her own value independently from man. The principle of oneness of being (wahdat al-wujūd) is the main (ontological) argumentation used by muslim philosophers, including Mulla Sadra as the founder of Transcendent Theosophy, in answering all cosmological questions and concerns throughout the ages. The Transcendent Theosophy itself is a (relatively) new perspective in the tradition of Islamic philosophy, which is based on a creative synthesis and harmonization of nearly all the earlier schools.]]>
<![CDATA[INTERAKSI FILSAFAT ISLAM DAN IRFAN DALAM ḤIKMAH MUTA’ALIYAH ]]>
<![CDATA[Abolfazl Kiyashemshaki]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[In early period of Islamic thoughts, Philosophy and Irfan were acting as if two opposite poles which are difficult, if not to say impossible, to reconcile. Philosophy more emphasizes on discursive reason as an instrument, while Irfan more believes in intuitive witnessing (mukāsyafah) and puts reason in doubt, to disclose the ultimate reality. However, Muslim philosophers through their deep investigations on both realms tried to end the controversy and to reconcile between them. This spirit has been started by a great philosopher, Suhrawardi, by means of his philosophical thoughts well-known by Illuminationism (Ḥikmah Isyraqiyyah) and found its perfect formulation in the hands of prominent philosopher, Mulla Sadra, with his Ḥikmah Muta’aliyah. This writing tries to adduce some knots of interaction between Islamic Philosophy and Irfan which were formulated by Mulla Sadra in his special and brilliant theories. He succeeded to combine some great thoughts of philosophers and ‘urafā’ in one construction of hikmah, in such a way it can create a harmony which completes each other.]]>
<![CDATA[DISKURSUS AKHLAK DALAM FILSAFAT MULLA SADRA ]]>
<![CDATA[Thuba Kermani]]>;
<![CDATA[Muhammad Nur]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[In Mulla Sadra’s system of thought, the discussion of philosophy of moral (ethics), morality, the nature of morality and matters related, that is the soul (nafs) and the spirit, is not a short discussion. All forms of action and the nature of malakah imprinted in the human psyche that will participate in the world hereafter. Therefore, some of the matters of the soul is a postulate of science of moral. Yet despite the differences in the ethics’s school of thoughts, it can be said that almost Muslim philosophers agree to the connection of moral with the perfection of soul. And the foundation of moral questions rests on the principle of perfection of the soul and the effects of the moral act. Without them, there will be no perfect rational and philosophical explanations of the good and bad character. However, in understanding how the process of perfection of the soul through moral acts, it is necessary to understand the perfection of the soul and make it a goal for human.]]>
<![CDATA[HUMAN AGENCY IN ISLAMIC MORAL REASONING ]]>
<![CDATA[Mohammad Syifa Amin Widigdo]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The notion of human agency is generally associated with human capability to be autonomous in making choices and action, the human ability to make acts of resistance toward certain hegemonic and established rules or authorities. In the context of the tradition of Islamic legal thought, human agency is not merely contained in the term of human submission to the transmitted authority of the Quran and hadith, but also in another forms. This paper tries to show that there are legal maxims in the tradition of uṣūl fiqh that enable for the development of the idea of human agency which does not merely have an orientation to the human necessity of submission to the religious scriptural authority, but also the concept of human agency which based on human nature to be autonomous and resistant. While elaborating some concepts in the uṣūl fiqh such as qiyās, istiḥsān, istiṣlāḥ, and istiṣḥāb we would find out that one’s ethical act in Islam does not merely proceed from religious scripture but it is also based on the human’s autonomous thoughts which would culminate in the emerging of more contextual, not textual, concepts of human agency.]]>
<![CDATA[ZUHD AND PLEASURE:: A COMPARATIVE ACCOUNT BETWEEN IMAM ALI’S NAHJ AL-BALĀGHA AND MOORE’S ETHICS ]]>
<![CDATA[Qusthan Firdaus]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This article discusses about Zuhd as an ethical sign (an ethical bon mot), all at once to compare it with Moor’s argument on pleasure. Maximizing output and minimizing input constitute two basic premises which composed zuhd. Both of them lead to positive and negative duties. Positive duty is rooted on right to express freely, while negative duty is rooted on right to work in just and prefer domain. Moreover, Moor’s argument of pleasure is unsufficient to be an ethical sigh, for it is very subjective argument. By this, Zuhd has a better quality than pleasure to be an ethical sign or marker.]]>
<![CDATA[SCIENCES AND VALUES ]]>
<![CDATA[Ioanes Rakhmat]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The separation of moral values and sciences is an illusion resulting from the incorrect view that only religions can produce morality. It is said wrongly that sciences concern only with facts and theories, not with values; only religions are able to deal with values. We know that ancient humans for a very long time were able to live morally even though they had no religions. We in the modern era are therefore able too even more. Using our modern sciences, mind, life experiences, and intuition, we too can construct secular moral views regarding everything to direct us in our complex lives.]]>
<![CDATA[النظرة المعرفية للوجود في العرفان ]]>
<![CDATA[عبد العزيز عباسي]]>
<![CDATA[ Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Sadra ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Knowledge of the universe is one of the three necessary types of knowledge, i.e.: knowledge of God, knowledge of the Soul and knowledge of the universe. Most of the time we refer to it as (Mabdaa) or the Origin; how the world is created. Or what is known in theology as Creation ex nihilo: where creatures are distinct from their creator who is the First Cause, or in illuminative philosophy as Emanation where creatures pre-existed within the essence of their origin by flowing as a consequence of perfection. So we are confronted with different theories about the universe where so some views will underlie oneness of being while others multiplicity, and in both case we need to explain and justify any resulting theory. So the purpose of this article is to provide a concise explanation about the knowledge related to the universe and tries to justify the claimed oneness of Being in mysticism.]]>
