METODOLOGI KEILMUAN PANCASILA: OPERASIONALISASI DAN INTEGRASI KEILMUAN PANCASILA DALAM UPAYA PEMBANGUNAN KARAKTER BANGSA

Pancasila seharusnya diperkenalkan sebagai sebuah produk budaya dengan pendekatan filosofis, bukan sebagai produk politik. Bagaimana hal tersebut dilakukan? Untuk menjawabnya, perlu bagi kita untuk memperhatikan secara serius metodologi apa yang dihadirkan. Metodologi adalah sebuah upaya seseorang (saintis, calon saintis/mahasiswa) untuk mencari “jalan” atau cara yang tepat melalui aktivitas-aktivitas ilmiah dan riset. Analoginya adalah kita bisa memiliki sebuah cara atau pendekatan, yaitu ketika memiliki pertimbangan tepat dan benar dalam memahami Pancasila, khususnya yang berkaitan dengan nilai yang bersumber dari Pancasila (baik nilai dasar dan nilai praktis). Operasionalisasi dan integrasi ilmu pengetahuan memerlukan upaya pengamatan yang luas terhadap gejala-gejala pengalaman manusia, khususnya dalam performa aksi-aksi yang beragam baik dalam kapasitas sebagai individu maupun warga bangsa. Melalui penciptaan integrasi ilmu pengetahuan dengan nilai Pancasila, upaya-upaya pembangunan karakter bangsa dengan sendirinya akan terealisasi

Argumen Filosofis Integrasi Ilmu Dan Agama Perspektif Pemikiran Mullâ Sadrâ

The problem of relationship between science and religion emerged in the first time at the Middle Ages, when the controversy about the center of universe occurred between scientists and theologians, that were geocentric view and heliocentric view. It was the starting point of the discourse of relationship between science and religion academically. Than, the discourse of the relationship develop in four types i.e. conflict, independence, dialogue and integration. The concept of integration between science and religion in philosophy of Mullâ Shadrâ perspective is an holistic integration which is built upon the unity of ontology, epistemology and axiology. Ontologically, the relationship is interdependent- integration, it means that science and religion dependent each other. There is no science without religion and there is no religion without science. Epistemologically, the relationship is complementary-integration; it means that all methods which are applied in science and religion (sense experience, reason, intuition and revelation) synergically used to find out the truth. Axiologically, the relationship is qualificative-integration, it means that all values (truth, goodness, beauty and Divineness) qualify each other. Science is not value free; science is not only related to the truth, but also to goodness, beauty and Divineness values

HAKIKAT ILMU DALAM PEMIKIRAN ISLAM

This research, entitled Essence of Religion in Islam. Many people often connote science with Western. However, if tracked historically, Islam have enormous contribution in developing of science. Therefore, this study aimed to compare the scientific character of the West and Islam, analyzing the development of science in Islamic and discover the nature of science in Islam. This is a library research using hermeneutic method with method elements are description, verstehen and interpretation. The material object is Islamic thought while the formal object is the philosophy of science. The results of this research indicate that there is a distinctive characteristic between Western science and Islam from the aspect of ontology, epistemology, and axiology. The most striking difference is the recognition of the existence of God. In its development, Islamic science actually stems from the Prophet Muhammad's own then forwarded the new companions subsequent Islamic thinkers. The nature of science in Islam includes facility, processes and objectives. Epistemologically, it means that Islam accepts ratio and sense as well as revelation and intuition, while the purpose of science is to reveal the truth in pursuit of Ultimate Truth

Pluralisme Pancasila

Pluralism is the term which it has many difference meaning. Atthe same time, someone can accept and refuse pluralism accordingto that meaning. Secular humanism argues that there is no anAbsolute Truth, because the truth is depend on human. The truth issubjective and relative, so unity just can be built by secularism.Global theology offers a new theology that is global theology tounite the difference religions. Syncretism selected and mixedreligions become a new religion. Perennial Philosophy tries to findmeeting is understood as a framework of interaction in whichgroups show point of religions in the esoteric area.  In the socialsciences, pluralism sufficient respect and tolerance of each other,that they fruitfully coexist and interact without conflict or assimilation.Pluralism as theory is a social construction. Indonesian can constructpluralism base on the values of Pancasila that are Goddess,humanity, unity, democracy and justice.

ARGUMEN FILOSOFIS INTEGRASI ILMU DAN AGAMA Perspektif Pemikiran Mullâ Sadrâ

The problem of relationship between science and religion emerged in the first time at the Middle Ages, when the controversy about the center of universe occurred between scientists and theologians, that were geocentric view and heliocentric view. It was the starting point of the discourse of relationship between science and religion academically. Than, the discourse of the relationship develop in four types i.e. conflict, independence, dialogue and integration. The concept of integration between science and religion in philosophy of Mullâ Shadrâ perspective is an holistic integration which is built upon the unity of ontology, epistemology and axiology. Ontologically, the relationship is interdependent- integration, it means that science and religion dependent each other. There is no science without religion and there is no religion without science. Epistemologically, the relationship is complementary-integration; it means that all methods which are applied in science and religion (sense experience, reason, intuition and revelation) synergically used to find out the truth. Axiologically, the relationship is qualificative-integration, it means that all values (truth, goodness, beauty and Divineness) qualify each other. Science is not value free; science is not only related to the truth, but also to goodness, beauty and Divineness values

PERENNIALISME DALAM KEARIFAN LOKAL MASYARAKAT KOTESAN PRAMBANAN KLATEN

AbstractReligion is not sterile from the understanding and interpretation of adherents. Religion does not enter in the empty space of culture and the human mind. It will always dialogue and dialectics with the thoughts that had previously been filled with a variety of views derived from education, social relations, views of family, local culture and others. In such circumstances. when a religion is accepted by any person or group of people will come out with a variety of interpretations.This article is the result of research done in the village of Kotesan, Prambanan, Klaten. In establishing and maintaining an understanding of reality of religious diversity, there are threepillars that support this diversity, namely religion, culture and ideology. Religion is integral part of society that guide and direct human behavior. Culture is the expression of internalized values and norms of society. Pancasila is the view of life that provides awareness of its position as the nation of Indonesia. The three pillars are moving in synergy so that diversity is not a reason for dissension.Keywords: perennialism, local wisdom

Seyyed Hossein Nasr’s Perennialism Perspective for the Development of Religious Studies in Indonesia

One of phenomena that can be analyzed in modern life of human being nowadays is the dysfunction of religion in the social sphere and the development of science and technology. In the context of getting a solution on such modernity crisis, Seyyed Hossein Nasr offers perennial philosophy, by representing Islamic traditional wisdom in modern life of human beings who suffer from a loss of spiritual dimension. This research aims, first, to know the perspective of Seyyed Hossein Nasr's perennial philosophy, and, second, to explore the relevance of perennial philosophy in Seyyed Hossein Nasr's thought about the study of religion. The research results are: firstly, perennial philosophy is a monumental work of Seyyed Hossein Nasr that unites among religion of Islam, philosophy, and science. For Nasr, perennial philosophy is a universal knowledge; that applies eternal and lasting values or norms which emerged from religion throughout the history of human being. Secondly, Nasr offers perennial philosophy as a perspective for study on religions, especially Islam. According to Nasr, there are three responses, namely: firstly, to criticize modern human being whose non-spirituality caused by secularist paradigm of the West modern science and technology; secondly, excavation and reinforcement of the traditional wisdom; and, thirdly, unity or meeting point of all religions in eternal universal principles

Valor da religiosidade como nacionalismo indonésio (Estudo da Brigada Multi Final de Nahdlatul Ulama Ansor)

The religious nationalism of Multipurpose Ansor Brigade (Banser) was made of a series of Indonesian long history. The resolution of Jihad was the momentums that awaken and infused the passion of nationalism among students. The value that became the basic point was derived from Ahlussunnah wal jama’ah annahdliyah teachings which inherited by Baser. This study aimed to describe the religiosity value as the root of nationalism in Indonesia. The methodology used was qualitative methodology with historical approach. The data were collected through historical sources. The result showed that nationalism was influenced by religiosity value. Various training and experience had influence the level of Banser’s religious nationalism. Banser could obtain more experiences through the length of their participation. Therefore, both training and experience could define the level of religiosity and nationalism.El nacionalismo religioso de la Brigada Ansor de usos múltiples (Banser) se hizo a partir de una serie de larga historia indonesia. La resolución de la Jihad fue el impulso que despertó e infundió la pasión del nacionalismo entre los estudiantes. El valor que se convirtió en el punto básico se derivó de las enseñanzas de Ahlussunnah wal jama’ah annahdliyah que heredó Baser. Este estudio tuvo como objetivo describir el valor de la religiosidad como la raíz del nacionalismo en Indonesia. La metodología utilizada fue la metodología cualitativa con enfoque histórico. Los datos fueron recolectados a través de fuentes históricas. El resultado mostró que el nacionalismo estaba influenciado por el valor de la religiosidad. Diversos entrenamientos y experiencias tuvieron influencia en el nivel del nacionalismo religioso de Banser. Banser podría obtener más experiencias a través de la duración de su participación. Por lo tanto, tanto la formación como la experiencia podrían definir el nivel de religiosidad y nacionalismo.O nacionalismo religioso da Brigada Multispose Ansor (Banser) foi feito de uma longa história indonésia. A resolução do Jihad foi o momento que despertou e infundiu a paixão do nacionalismo entre os estudantes. O valor que se tornou o ponto básico foi derivado dos ensinamentos de Ahlussunnah wal jama'ah annahdliyah herdados por Baser. Este estudo teve como objetivo descrever o valor da religiosidade como a raiz do nacionalismo na Indonésia. A metodologia utilizada foi a metodologia qualitativa com abordagem histórica. Os dados foram coletados através de fontes históricas. O resultado mostrou que o nacionalismo foi influenciado pelo valor da religiosidade. Vários treinamentos e experiências influenciaram o nível do nacionalismo religioso de Banser. Banser poderia obter mais experiências através da duração de sua participação. Portanto, tanto o treinamento quanto a experiência poderiam definir o nível de religiosidade e nacionalismo