Value and selfhood: pragmatism, Confucianism, and phenomenology

This article articulates a dialogue between Edward Casey, Cheng Chung‐ying, and me that began at the Eastern Division annual meeting in Philadelphia of the American Philosophical Association, in a session sponsored by the International Society for Chinese Philosophy. There, we read brief versions of the papers presented in this issue and commented on one another. Casey represented Continental phenomenology, Cheng the Chinese tradition as he has developed it into onto‐generative hermeneutics, and I the melding of American pragmatic and Confucian traditions that I have been developing

PERANAN CHENG HO DALAM PERKEMBANGAN AGAMA ISLAM DI INDONESIA TAHUN 1405-1433

Skripsi ini berjudul “Peranan Cheng Ho dalam Perkembangan Agama Islam di Indonesia Tahun 1405-1433”. Permasalahan yang dibahas dalam skripsi ini adalah mengenai latar belakang kehidupan Cheng Ho, peran Cheng Ho dalam perkembangan agama Islam di Indonesia Tahun 1405-1433 dan dampak peran Cheng Ho dalam perkembangan agama Islam di Indonesia Tahun 1405-1433. Metode penelitian yang digunakan adalah metode historis yaitu dimulai dengan mengumpulkan berbagai sumber tulisan maupun lisan, kritik sumber secara internal dan eksternal, interpretasi dan historiografi. Dalam melakukan penelitian penulis banyak menggunakan teknik studi litelatur yaitu mengumpulkan berbagai sumber tulisan yang relevan dengan kajian skripsi, dan teknik wawancara untuk melengkapi sumber tulisan. Cheng Ho merupakan seorang laksamana yang berasal dari China, lahir pada tahun 1371 M dari sebuah keluarga Muslim Cheng Ho kecil belajar mengenai ajaran Islam dan juga dunia kelautan dari Ayahnya yang sudah melaksanakan ibadah haji ke Mekkah, bernama Ma Haji yang merupakan seorang pelaut dan hal tersebut menginspirasi Cheng Ho untuk melakukan pelayaran. Ketika masih anak-anak berusia belasan tahun Cheng Ho ditangkap tentara Ming dan bekerja di istana dengan mengabdi terhadap putra kaisar yang keempat, Zhu Di (Yong Le). Ketika naik tahta menjadi kaisar, Yong Le memperintahkan Cheng Ho untuk memimpin misi pelayaran akbar Dinasti Ming ke Samudera Barat dengan tujuan perdagangan dan persahabatan. Pelayaran muhibah Dinasti Ming yang dipimpin oleh Cheng Ho dengan misi perdagangan dan persahabatan dilakukan dengan berkunjung ke berbagai negara termasuk Indonesia dilakukan selama 7 kali, dari tahun 1405-1433. Ketika berada di Indonesia, Cheng Ho dipercaya tidak hanya melaksanakan misi Dinasti Ming, tetapi juga mempunyai misi pribadi yaitu menyebarkan agama Islam. Peran Cheng Ho dalam perkembangan agama Islam di Indonesia diantaranya adalah melakukan syiar Islam, memberikan fasilitas kepada komunitas Muslim China bermazhab hanafi, membangun masjid-masjid, membantu dalam proses Islamisasi yang kebanyakan masyarakat China perantauan dan mengamalkan perbuatan yang sesuai dengan ajaran agama Islam. Peran Cheng dalam kegiatan agama Islam di berbagai negara, termasuk Indonesia tersebut hanya sedikit yang tercatat dalam catatan-catatan Dinasti Ming. Ada beberapa hal kenapa peran Cheng Ho dalam agama Islam tidak tercatat, seperti misi Cheng Ho dalam penyebaran agama Islam bukan merupakan misi Dinasti Ming dan Islam bukan agama mayoritas masyarakat China maupun Kaisar Dinasti Ming dan pejabat di kalangan istana. Kapan Cheng Ho wafat masih diperdebatkan oleh para sejarawan, antara tahun 1433, 1434 atau 1435. Dampak peran Cheng Ho dalam perkembangan agama Islam di Nusantara, diantaranya muncul beberapa komunitas Muslim China, pembangunan masjid-masjid, komunitas Muslim China mazhab Hanafi yang ada di Indonesia lebih terorganisir keberadaannya setelah dibimbing serta diarahkan oleh Cheng Ho, sedangkan kehidupan bersama secara rukun dan damai hidup berdampingan menjadi warisan terbesar Cheng Ho di Asia Tenggara. The study is based on the author's concerns of theory the arrival of Islam to Indonesia contained in textbooks of history in schools. The entry of Islam into Indonesia mentioning mostly origin of Indian, Arabic and Persian, but the theory of China was never mentioned in textbooks. Therefor, the authors wanted to examine the role of one of China's Muslim leaders and never stepped foot on the archipelago, which Admiral Zheng He in the development of Islam in the archipelago in 1405-1433. The problems discussed are the background of the life of Zheng, Zheng role in the development of Islam in Indonesia in 1405-1433 and the impact of Cheng Ho's role in the development of Islam in Indonesia in 1405-1433. Zheng He was an admiral from China, was born in the year 1371 AD from a Muslim family and a sailor. Zheng He had served the emperor's fourth son, Zhu Di (Yong Le). When ascended the throne as emperor, Zheng Yong Le gave an order of mission to lead a grand voyage of the Ming Dynasty to the Western Ocean with the purpose of trade and friendship. The shipping is done by visiting various countries including Indonesia conducted over 7 times, from the years 1405 to 1433. When in Indonesia, Zheng He believed that a personal mission to spread Islam. Impact Zheng role in the development of Islam in the archipelago, of which emerged some Muslim communities of China, the construction of mosques, while living together in harmony and peaceful coexistence be the greatest legacy of Zheng He in Southeast Asia. Keyword: Cheng Ho, Islamisasi, Dakwah, Pelayaran Muhibah

Non-Major Chamber Ensembles, April 27, 2016

This is the concert program of the Non-Major Chamber Ensembles performance on Wednesday, April 27, 2016 at 2016, at the Concert Hall, 855 Commonwealth Avenue. Works performed were "Jour D'ete A La Montagne" by Eugene Bozza, I. Allegro ma non tanto from Quartet in F sharp minor, Op. 46 by Eugene Walckiers, "Elsa's Procession to the Cathedral" from Wagner's Opera "Lohengrin" by Richard Wagner, arranged by Gail Robertson and Steven Fulginiti, Little Brown Jug by Glenn Miller, arranged by Steven Fulginiti, Excerpts from "Les Misérables" for Woodwind Quintet by Claude-Michel Schönberg and Alain Boublil, arranged by Calvin Cheng, I. Allegro non troppo from Wind Quintet, Op. 79 by August Klughardt, Fanfare for Trumpets in B flat by Mel Broiles, Within Sacred Walls by Erik Morales, and The Rakes of Mallow by Leroy Anderson, arranged by Barry M. Ford. Digitization for Boston University Concert Programs was supported by the Boston University Humanities Library Endowed Fund

Coordinating tasks in M-form and U-form organisations

We model the coordination of specialised tasks inside an organisation as "attribute matching". Using this method, we compare the performance of organisational forms (M-form and U-form) in implementing changes such as innovation and reform. In our framework, organisational forms affect the information structure of an organisation and thus the way to coordinate changes. Compared to the U-form, the M-form organisation achieves better coordination but suffers from fewer economies of scale. The distinctive advantage of the M-form is flexibility of experimentation, which allows the organisation to introduce more innovation and reform. The theory is illustrated by the organisational differences between China and the former Soviet Union and sheds light on their different reform strategies, particularly with regard to the prevalence of the experimental approach in China