ETIKA PENDIDIKAN DALAM PEMIKIRAN AL-GHAZALI DAN KI HADJAR DEWANTARA: SEBUAH TELAAH PENGEMBANGAN PENDIDIKAN DI INDONESIA

This study discusses the development of globalization, advances in science and technology that have an impact on human life. Ease of transportation, communication and access to education are positive impacts. Meanwhile, the degradation of moral values, namely individualistic, selfish, and competitive attitudes is a negative influence on the development and advancement of science. Moral education and among system education is an ideal educational alternative in facing the development of technology in Indonesia. Moral education according to al-Ghazali, teaches a child to understand the Qur'an and Hadith from an early age. By learning religion from an early age, children are able to strengthen beliefs. The basic character of children who are mature and supported by strong religious beliefs are able to avoid the bad effects of globalization. Meanwhile, among system education according to Ki Hadjar Dewantara is education that fosters mutual respect for fellow human beings. Appreciating and respecting fellow human beings will foster a sense of humanity and humanize humans, thus avoiding individualism, egoism, and competition between individuals

DISKRIMINASI PENDIDIKAN DI INDONESIA: ANALISIS TEORI DEMOKRASI PENDIDIKAN ISLAM

Education is the formation of human character that leads to individual independence. An individual is able to develop the potential of self-reliance and quality of resources through the democratization of education. Democratizing education requires an adequate teaching and learning tool, but in a pandemic condition a conducive learning atmosphere is impossible to achieve. Education will undergo significant changes when faced with a new situation that is different from the constant rhythm of life of Indonesian society.This study is a qualitative research literature. The researchers will choose between primary sources and secondary sources; classifying the data; then presenting the data. While the method of analysis using the method of philosophical hermeneutics, which starts with a description, interpretation, historical continuity, and heuristics.Democracy of education creates the creativity of students in increasing intellectual, spiritual intelligence, and developing skills in themselves that are in accordance with the conditions of social society. The aim of democratization education is to provide equal rights for each individual to develop their potential and gain knowledge. Intellectual development is based on empathy, sympathy, and creativity. With the democracy of education, every individual has equal rights in acquiring knowledge in the midst of a pandemic Covid-19. Democracy of education also avoid someone has the mindset to control and dominate the other.

DIALOG ILMU DAN AGAMA DALAM PENDIDIKAN ISLAM DI INDONESIA

ABSTRACT This study discusses the relationship between science and religion, from Western thought to Islamic thought. There are four typologies that describe the relationship between science and religion based on the thinking of Ian Gramer Barbour, namely: conflict, independence, dialogue, and integration. In Islamic studies, the Islamization of science was pioneered by Sayyed Hosein Nasr. Islamization of science continues to grow until now and penetrated into Islamic education in Indonesia. This type of research is library research. Primary sources come from books written directly by Ian Gramer Barbour and books on the study of Islamization of Science. This study uses a philosophical approach, which is an approach that is carried out by analyzing the relationship between science and religion from the thoughts of various Western philosophers and Muslim philosophers. The analysis based on the thoughts of philosophers aims to implement scientific theories and methods into the problems of Islamic education in Indonesia. The results of this study are: to describe the relationship between science and religion based on the history of the development of human thought, starting from the Middle Ages, the Islamic Golden Age, and the Modern-Contemporary Age. This study also analyzes the scientific method in Islamic education in Indonesia as an application of the discourse of Islamization of knowledge that has developed from 1977 to the present. This research concludes that there is a dialogue between science and religion in reducing the conflict between dynamic scientific discoveries and dogmatic theological beliefs. The implication of this research is to build awareness of dialogue between science and religion in order to create an attitude of mutual respect and respect between scientists and clergy. Dialogue is needed to compare scientific and technological discoveries with theological beliefs and religious dogmas. Ethics and Fiqh is one aspect that controls and reconciles scientific discoveries with religious dogma.  His study discusses the relationship between science and religion, from Western thought to Islamic thought. There are four typologies that describe the relationship between science and religion based on the thinking of Ian Gramer Barbour, namely: conflict, independence, dialogue, and integration. In Islamic studies, the Islamization of science was pioneered by Sayyed Hosein Nasr. Islamization of science continues to grow until now and penetrated into Islamic education in Indonesia. This type of research is library research. Primary sources come from books written directly by Ian Gramer Barbour and books on the study of Islamization of Science. This study uses a philosophical approach, which is an approach that is carried out by analyzing the relationship between science and religion from the thoughts of various Western philosophers and Muslim philosophers. The analysis based on the thoughts of philosophers aims to implement scientific theories and methods into the problems of Islamic education in Indonesia. The results of this study are: to describe the relationship between science and religion based on the history of the development of human thought, starting from the Middle Ages, the Islamic Golden Age, and the Modern-Contemporary Age. This study also analyzes the scientific method in Islamic education in Indonesia as an application of the discourse of Islamization of knowledge that has developed from 1977 to the present. This research concludes that there is a dialogue between science and religion in reducing the conflict between dynamic scientific discoveries and dogmatic theological beliefs. The implication of this research is to build awareness of dialogue between science and religion in order to create an attitude of mutual respect and respect between scientists and clergy. Dialogue is needed to compare scientific and technological discoveries with theological beliefs and religious dogmas. Ethics and Fiqh is one aspect that controls and reconciles scientific discoveries with religious dogma. Abstrak Penelitian ini membahas tentang hubungan antara ilmu dengan agama, dari pemikiran Barat sampai pemikiran Islam. Ada empat tipologi yang menggambarkan hubungan ilmu dan agama berdasarkan pemikiran Ian Gramer Barbour, yaitu: konflik, independen, dialog, dan integrasi. Dalam kajian Islam, terjadi islamisasi ilmu yang dipelopori oleh Sayyed Hosein Nasr. Islamisasi ilmu terus berkembang sampai sekarang dan merambah ke dalam pendidikan Islam di Indonesia. Jenis penelitian ini adalah penelitian studi pustaka. Sumber primer berasal dari buku yang ditulis langsung oleh Ian Gramer Barbour dan buku tentang kajian Islamisasi Ilmu. Penelitian ini menggunakan pendekatan filosofis, yaitu pendekatan yang dilakukan dengan cara menganalisis hubungan antara ilmu dan agama dari berbagai pemikiran para filsuf Barat maupun filsuf Muslim. Analisa berdasarkan pemikiran para filsuf bertujuan untuk mengimplementasikan teori dan metode ilmiah ke dalam persoalan pendidikan Islam di Indonesia. Hasil dari penelitian ini, yaitu: mendeskripsikan hubungan ilmu dan agama berdasarkan sejarah perkembangan pemikiran manusia, dimulai dari abad Pertengahan, abad Keemasan Islam, dan abad Modern-Kontemporer. Penelitian ini juga menganalisa metode ilmiah dalam pendidikan Islam di Indonesia sebagai aplikasi wacana islamisasi ilmu yang berkembang dari tahun 1977 hingga sekarang. Penelitian ini menghasilkan sebuah kesimpulan adanya dialog antara ilmu dan agama dalam mengurangi konflik antara penemuan ilmu yang bersifat dinamik dengan keyakinan teologi yang bersifat dogmatik. Implikasi dari penelitian ini bertujuan membangun kesadaran dialog antara ilmu dengan agama agar tercipta sikap saling menghargai dan menghormati antara ilmuwan dengan agamawan. Dialog diperlukan untuk mengkomparasi penemuan ilmu pengetahuan dan teknologi dengan keyakinan teologis dan dogma agama. Etika dan Fiqih merupakan salah satu aspek yang mengendalikan dan mendamaikan antara penemuan ilmiah dengan dogma agama

KOMPARASI FENOMENOLOGI EDMUND HUSSERL DAN MARTIN HEIDEGGER

Phenomenology has developed since the 15th century. Many philosophers rejected Church doctrines and carried out a reform movement known as the enlightenment period. Phenomenology was developed by Edmund Husserl in the 20th century, who became known as the father of phenomenology. Rather than being a science, phenomenology initially emerged as a research method developed by Edmund Husserl as part of the study of philosophy and sociology. As a scientific method, phenomenology is a way of formulating science through certain stages. Phenomenology as a research method is seen as the study of phenomena, the study of nature and meaning. This research focuses on the way we perceive reality that appears through experience or consciousness. Husserl's phenomenology is a speculative attempt to determine nature which is entirely based on examining and analyzing what appears or returns to the objects themselves. Meanwhile, Heidegger's phenomenology is based on the relationship between language, interpretation, and objective nature.Fenomenologi telah berkembang sejak abad ke-15. Para filsuf banyak yang menolak doktrin-doktrin Gereja dan melakukan gerakan reformasi yang disebut sebagai masa pencerahan. Fenomenologi dikembangkan oleh Edmund Husserl pada abad ke-20 yang selanjutnya dikenal sebagai bapak fenomenologi. Alih-alih sebagai sebuah ilmu, fenomenologi awalnya muncul sebagai sebuah metode riset yang dikembangkan oleh Edmund Husserl sebagai bagian dari kajian filsafat dan sosiologi Sebagai metode ilmiah, fenomenologi merupakan jalan merumuskan ilmu pengetahuan melalui tahap-tahap tertentu. Fenomenologi sebagai sebuah metode penelitian dipandang sebagai studi tentang fenomena, studi tentang sifat dan makna. Penelitian ini terfokus pada cara bagaimana kita mempersepsi realitas yang tampak melalui pengalaman atau kesadaran. Fenomenologi Husserl merupakan usaha spekulatif untuk menentukan hakikat yang seluruhnya didasarkan atas pengujian dan penganalisaan terhadap yang tampak atau kembali kepada benda-benda itu sendiri. Sedangkan fenomenologi Heidegger berdasarkan pada keterkaitan antara bahasa, penafsiran, dan alam obyektif

EUDAIMONIA DALAM FILSAFAT STOA SEBAGAI DASAR ETIKA

The term eudaimonia or happiness first appeared in Aristotle's Nicomachean Ethics in book I. Aristotle considered happiness to be something that could be achieved in ordinary activities, not something that was independent of that activity. Happiness makes human life better based on moral values. Happiness is related to birth, life processes, and events after death. Discussion of happiness in later times continued into the time of Stoic philosophy. The meaning of happiness which was interpreted inclusively during Aristotle's time shifted into a pragmatic meaning, about how an individual is able to control negative emotions in social life. The teachings brought by the Stoics taught that when a human being has an awareness of the virtues he has, then he will consider all things before deciding what action to take so he avoids negative emotions.Istilah eudaimonia atau kebahagiaan pertama kali muncul dalam karya Aristoteles berjudul Nicomachean Ethics dalam buku I. Aristoteles menganggap kebahagiaan merupakan sesuatu yang bisa dicapai dalam aktivitas biasa, bukan sesuatu yang independen terlepas dari aktivitas tersebut. Kebahagiaan adalah segala sesuatu yang membuat kehidupan manusia menjadi lebih baik berdasarkan nilai-nilai moral. Kebahagiaan berkaitan dengan kelahiran, proses kehidupan, dan peristiwa setelah kematiaan. Perbincangan tentang kebahagian di kemudian hari berlanjut hingga masa filsafat Stoa. Pergeseran makna kebahagiaan yang dimaknai secara inklusif pada masa Aristoteles bergeser menjadi makna pragmatis, tentang bagaimana seorang individu mampu mengendalikan emosi negatif dalam kehidupan sosial. Ajaran yang dibawa oleh Stoa mengajarkan ketika seorang manusia memiliki kesadaran akan keutamaan yang dimilikinya, maka dia akan mempertimbangkan segala hal sebelum memutuskan tindakan yang akan dilakukan sehingga dia terhindar dari emosi negatif

KONSEP EPISTEMOLOGI DALAM PEMIKIRAN IBNU RUSYD

This study aims to analyze the dimensions of epistemology or philosophy of knowledge in the thought of Ibnu Rusyd, who lived in 520H/1126 AD. There are two theories used to study Ibnu Rushd's epistemological thinking. First, the epistemological classification consisting of 4 forms, namely bayânî, burhâni, irfânî and tajrîbî. Second, Abd Jabbar's theory of plurality of text meanings. Each text contains the possibility of other meanings that are not the same as those explicitly stated. These meanings are always born and differ according to the different approaches and methods used. However, this does not mean that there is an exclusivity of understanding but that the text (al-Qur'an) provides a large space for various understandings according to the level of reasoning.Penelitian ini bertujuan menganalisis dimensi epistemologi atau filsafat pengetahuan dalam pemikiran Ibnu Rusyd, yang hidup pada tahun 520H/1126 M. Ada dua teori yang digunakan untuk mengkaji pemikiran epistemologi Ibnu Rusyd. Pertama, klasifikasi epistemologi yang terdiri atas 4 bentuk, yaitu bayânî, burhâni, irfânî dan tajrîbî. Kedua, teori pluralitas makna teks dari Abd Jabbar. Setiap teks mengandung kemungkinan adanya makna lain yang tidak sama dengan yang tersurat secara eksplisit. Makna tersebut senantiasa lahir dan berbeda sesuai dengan perbedaan pendekatan dan metode yang digunakan. Meski demikian, hal itu bukan berarti terjadi eksklusivitas pemahaman melainkan benar-benar bahwa teks (al-Qur’an) memberikan ruang yang besar bagi adanya beragam pemahaman sesuai dengan tingkat penalaran

LOGIKA ARISTOTELES: PERKEMBANGAN LOGIKA DAN SESAT BERPIKIR

The logical way of thinking in finding truth has existed since the pre-Socratic era. However, the science that studies logical thinking was written by Aristotle. Aristotle introduced the syllogism consists of premises and a conclusion. A conclusion consists of premises and these premises contain certain conditions. If one of the premises does not contain certain conditions, then a conclusion cannot be drawn.By learning logic, someone will think clearly so that they are not easily provoked by emotions due to the logical fallacy.It is in this thinking activity that it gives the impression to the public how insightful a person's thinking is, whether the person is trying to mislead the listener or simply does not know the rules of logical thinking. The implication of this research is someone will be able to think logically, that they can differentiate and criticize events that occur in life by seeing whether the event makes sense or is in accordance with the rules or not. So that logical thinking becomes a process of thinking wisely that it is not easy to conclusions without considering it carefully.Cara berpikir logis dalam menemukan kebenaran telah ada sejak Zaman pra-Socrates. Namun ilmu yang mempelajari tentang cara berpikir logis ditulis oleh Aristoteles. Aristoteles mengenalkan silogisme, yang terdiri dari premis-premis dan konklusi. Untuk mencapai sebuah konklusi, setiap premis harus memenuhi syarat-syarat tertentu. Jika salah satu premis tidak memenuhi syarat, maka tidak dapat ditarik sebuah kesimpulan. Dengan belajar logika, seseorang akan dapat berpikir secara jernih sehingga tidak mudah terpancing emosi karena salah dalam mengambil kesimpulan. Di dalam aktivitas berpikir itulah memberikan kesan kepada publik bagaimana wawasan berpikir seseorang, apakah seseorang tersebut berusaha menyesatkan pendengar atau memang tidak mengetahui bagaimana kaidah-kaidah berpikir logis. Implikasi dari penelitian ini diharapkan dengan cara berpikir logis, seseorang akan mampu berpikir secara jernih sehingga mampu membedakan dan mengkritisi kejadian-kejadian yang terjadi dalam kehidupan dengan melihat kejadian apakah itu masuk akal atau sesuai dengan kaidah-kaidah atau tidak. Sehingga dengan berpikir logis menjadi sebuah proses berpikir dengan bijak agar tidak mudah dalam mengambil kesimpulan tanpa dipertimbangkan dengan baik

PENGARUH TEKNOLOGI KECERDASAN BUATAN (AI) PERSPEKTIF MARTIN HEIDEGGER

This article addresses the problem of the influence of artificial intelligence from the perspective of Martin Heidegger, a German philosopher famous for his contributions to human thought. His critique of technology is contained in his seminal work, The Question of Technology, which outlines the nature of technology and its relationship to human beings. Technology has significantly affected human life from the way we live, work and interact. This research uses a qualitative method with literature analysis to understand the meaning and influence of technology on human existence in the modern era. The main data is obtained from Martin Heidegger's writings and works, as well as references from related scholarly works. The results of this study show that Martin Heidegger believes that technology is able to bring human beings into a frame that can limit the way of thinking and acting, especially artificial intelligence (AI) with its ability to manipulate and master human thought. Heidegger's view can provide new insights into how we view technology.  Artikel ini memuat problem pengaruh kecerdasan buatan dalam perspektif Martin Heidegger, seorang filsuf asal Jerman yang terkenal dengan sumbangsih pemikirannya tentang manusia. Karya fundamentalnya berjudul Die Frage Nach der Technik, menguraikan esensi teknologi dan hubunganya dengan manusia menjadi kajian kritiknya terhadap teknologi. Teknologi secara signifikan telah mempengaruhi kehidupan manusia mulai dari cara kita hidup, bekerja dan berinteraksi. Penelitian ini menggunakan metode kualitatif dengan analisis literatur untuk memahami makna dan pengaruh teknologi terhadap eksistensi manusia di era modern. Data utama diperoleh dari tulisan dan karya Martin Heidegger, serta rujukan dari karya-karya ilmiah terkait. Hasil penelitian ini menunjukkan bahwa Martin Heidegger memandang bahwa teknologi mampu membawa manusia ke dalam Enframing (Gestell) yang dapat membatasi cara berpikir dan bertindak, khususnya kecerdasan buatan (AI) dengan kemampuannya yang dapat memanipulasi dan menguasai pemikiran manusia. Pandangan Heidegger dapat memberikan wawasan baru tentang bagaimana kita memandang teknologi. &nbsp

JATIDIRI MANUSIA BERDASARKAN FILSAFAT TINDAKAN HANNAH ARENDT PERSPEKTIF FILSAFAT MANUSIA: RELEVANSI DENGAN PELANGGARAN HAM TAHUN 1965-1966 DI INDONESIA

The essential problem of human rights violation is a matter of human life. The issue raises many new problems, including the trauma suffered by victims and guilty feelings experienced by perpetrators. Some cases of human rights violation, can often be resolved by the constitutional court. Other cases cannot be solved by laws and regulations that have been established. In such cases, it requires an accomplishment by using another point of view, for example, by understanding the basic structure of human person, based on Hannah Arendt's philosophy of action. This research is a qualitative research with emphasises library research in obtaining datas. Methods used in this study are: hermeneutics, and heuristics. The formal object is human person that is part of philosophy of human. Theory of human person which is categorized into three parts, namely: the personality of human, self identity of human, and the uniqueness in the sociality of human. The result of this research is an exposure of the philosophy of human action, as an ultimate activity in the vita activa. Human beings as individuals, are body and soul; soul and mind. Self identity is understood not only as the present, but also the past and the projections of the future. Human beings develop continuously in the historicity of the time, so that each individual is unique from the others. This uniqueness colors the difference in plurality of life which is expected to keep the friendship in a community. Arendt's philosophy has been successfully answered the problem for human rights violation during the under Nazi rule. Arendt's analysis of the problem for the emphasis on the human personality-conscious thinking in a situation that tends to be authoritarian. Another analysis is the human ability to forgive, promise and build friendship. It is inspire to answer the problem for human rights violation at Indonesia upon 1965-1966. Understanding based on consciousness thinking, forgiveness, promise and friendship will break the cycle of revenge, restore social memory, and ensure the creation of rights of every citizen

WABAH COVID-19 DALAM ANALISIS TEODISI GOTFRRIED WILHELM LEIBNIZ DAN TEOLOG ISLAM

Tulisan ini membahas tentang fenomena wabah Covid-19 yang berkembang di seluruh Dunia, yang membawa penderitaan hingga mengalami kematiaan bagi umat manusia. Hal tersebut membawa manusia berpikir tentang bagaimana penderitaan dan kabahagiaan bisa hidup berdampingan dalam satu realitas. Tujuan penelitian ini adalah untuk menganalisis wabah Covid-19 dalam perspektif Gotfrried Wilhelm Leibniz (1646 M) dan para teolog Islam. Persoalan wabah Covid-19 dengan analisis kedua tokoh bertujuan untuk membandingkan pemikiran Barat dengan pemikiran Islam terkait persoalan kejahatan, keburukan, dan penderitaan. Penelitian ini menggunakan pendekatan Filosofis, Hermeneutika, Historis dan Teologis. Jenis penelitian ini adalah penelitian kepustakaan. Hasil penelitian ini menunjukkan bahwa kejahatan yang sesungguhnya ada dalam kehidupan manusia akibat kebebasan dan ketidaksempurnaan ciptaan sehingga dapat menyebabkan berkembang varian virus baru, seperti Covid-19. Ada dua hal yang menyebabkan penderitaan akibat Covid-19 yaitu (1) kebebasan manusia yang dapat menyebabkan varian Virus baru, seperti Covid-19 muncul dan berkembang. (2) ketidaksempurnaan manusia sebagai ciptaanNya. Jika melihat lebih mendalam tentang ketidakberuntungan atau musibah yang meninpa manusia, kemudian menginterpretasi hal tersebut, maka sebagai manusia akan mengapresiasi bahwa ketika tertimpa musibah maka sebetulnya manusia mendapatkan anugerah, tidak mendapatkan bencana