Transformation Into the “God”: Study of Critic–elaborative Axiology of Islamic Education with Philosophical Sufism

Melahirkan al-insan al-kamil merupakan tujuan tertinggi (ultimate aim) dari pendidikan Islam dan tasawuf falsafi. Konstruksi manusia ini bisa dimunculkan melalui pendidikan yang menginternalisasikan sifat-sifat ketuhanan dalam diri subjek pendidikan. Karenanya, antara filsafat pendidikan Islam dengan tasawuf falsafi memiliki relasi dialektis untuk mewujudkan manusia menjadi “Tuhan”. Oleh sebab itu, artikel ini fokus pada konstruksi tujuan pendidikan Islam dalam mewujudkan al-insan al-kamil yang memiliki kesamaan dengan tujuan tasawuf falsafi. Tujuannya, untuk menganalisis dan memahami konstruksi upaya transformasi manusia menjadi “Tuhan” sebagai orientasi aksiologis pendidikan Islam dan tasawuf falsafi. Karenanya, artikel ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan untuk mengurai fokus dan tujuan riset tersebut. Sedangkan analisa data digunakan metode content analysis dan interpretasi. Artikel ini menyimpulkan bahwa proses mewujudkan tujuan pendidikan Islam yang diintegrasikan dengan tujuan tasawuf falsafi mampu mendorong lahirnya manusia ideal (al-insan al-kamil). Manusia yang memiliki kesempurnaan pada aspek intelektualitas, emosional, dan spiritualitas sebagai sosok khalifah maupun abdullah. Manusia model ini di dalam formulasi tasawuf falsafi merupakan manusia yang telah “menyatu” dengan Tuhan; atau manusia yang mentransformasi diri menjadi “Tuhan”. Implikasi praktis riset ini, pendidikan Islam pada dimensi teologis-filosofis harus terus menyatukan orientasi aksiologis (pendidikan Islam dan tasawuf falsafi) untuk diaplikasikan dalam proses pembelajaran pendidikan agama Islam

God Save the King

God save great George our King,Long live our noble King!God save the King. Send him victorious, Happy and glorious,Long to reign over us;God save the King. O Lord,our God arise,Scatter his enemies,And make them fall!Oh! Lord our God arise!Scatter his enemies,And make them fall.Confound their politicks,Frustrate their knavish trick,On thee our hopes we fixGod save the King! Thy choicest gifts in store,On George be pleas\u27d to pour;Long may he reign:may he defend our laws,And ever give us cause To sing with heart and voiceGod save the King! From ev\u27ry latent foeFrom the assassins blowGod save the King! O\u27er him thine arm extend;For Britains sake defendOur father prince and friend:God save the King

Morality, God, and Possible Worlds: A Paper Inspired By Richard Swinburne's 'God and Morality'

The paper is a polemic with Richard Swinburne. According to him, both the possible worlds -- the ’world with God’ and the ’world without God’ -- contain moral properties. The ’world with God’, however, is morally "richer" because the existence of God entails some additional obligations; God may affect moral "facts" through creating some nonmoral facts; God may formulate some additional commands. I think that these differences lead to a greater difference in understanding morality: in the ’world without God’ morality is at most a consequence of some contingent nonmoral states of affairs; whereas in the ’world with God’ it is the correlate and intended "work" of a perfect personal bein

The Mind of God

A radically dualist view of the relationship between God and the universe is apt to make the problem of Divine intervention more difficult than under other metaphysical conceptions. We need to find a closer relationship than this if the causal picture is to work. We could try saying that God is realized by the universe, without being reducible to the universe. He has no further substance over and above that of the universe, but he is not simply identical to the universe. I am not sure I know what this idea of realization comes to for the case of God and the universe, but it least it promises to make it feasible for God to be enmeshed in the natural causal order, without collapsing into it. It is not so much that God intervenes as supervenes, to use the jargon. On this picture, there is a mega- universe that includes both the physical universe and God, with the two locked somehow together

The Shrewdness of God

Luke 16:1-13; Pentecost 16

The creation of God.

The book develops a scientific approach to the phenomenon of religion. It is the conviction of the author that such an approach can only be comparative in nature, in order to overcome centuries of religiously biased views on religion. In asecond hypothesis the primacy of action over language is argued for. To deevlop a more generic view on religion and escape 'religionism', the book looks at humans first nd foremost as acting subjects, with verbal actions as a subcategory. Finally fundamentalism is conceptualized within this framework

God and the Gaps

Excerpt: Most often the story is told like this: There is some feature of the world that science is at a loss to explain. Christians rush to claim that this feature can only be explained by God. Science later produces probable non-theistic hypotheses, and the Christians must beat a hasty retreat. In the early nineteenth century, the feature was the complexity of life, the scientific explanation Darwinian evolution

The Mind of God

A radically dualist view of the relationship between God and the universe is apt to make the problem of Divine intervention more difficult than under other metaphysical conceptions. We need to find a closer relationship than this if the causal picture is to work. We could try saying that God is realized by the universe, without being reducible to the universe. He has no further substance over and above that of the universe, but he is not simply identical to the universe. I am not sure I know what this idea of realization comes to for the case of God and the universe, but it least it promises to make it feasible for God to be enmeshed in the natural causal order, without collapsing into it. It is not so much that God intervenes as supervenes, to use the jargon. On this picture, there is a mega- universe that includes both the physical universe and God, with the two locked somehow together

Book Review: The God Ezekiel Creates

This deftly edited volume is a collection often essays on Ezekiel’s unique presentation of God. Indeed, as Joyce and Rom-Shiloni write in the preface, “[F]ew, if any, books of the Bible . . . have a more distinctive presentation of the deity than the book of Ezekiel, or are more dominated by the central place taken by the divine figure” (p. xiii). This core focus on Ezekiel’s God organizes the topics and (most of) the titles in the volume, all of which were written by presenters in the Society of Biblical Literature’s section on “Theological Perspectives on the Book of Ezekiel” (in 2010, 2011, and 2012): Katheryn Pfisterer Darr, “The God Ezekiel Envisions”; John T. Strong, “The God That Ezekiel Inherited”; Madhavi Nevader, “Creating a Deus Non Creator. Divine Sovereignty and Creation in Ezekiel”; Dexter Callender Jr., “The Recognition Formula and Ezekiel’s Conception of God”; Ellen van Wolde, “The God Ezekiel 1 Envisions”; Corrine L. Carvalho, “The God That Gog Creates: ‘Drop the Stories and Feel the Feelings’”; Stephen L. Cook, “Ezekiel’s God Incarnate! The God That the Temple Blueprint Creates”; Marvin A. Sweeney, “The Ezekiel that G-d Creates”; Daniel I. Block, “The God Ezekiel Wants Us to Meet: Theological Perspectives on the Book of Ezekiel”; and Nathan MacDonald, “The God That the Scholarship on Ezekiel Creates.” The volume ends with indexes of primary sources and authors