Islamic and Indonesianic Characters Perspective of Higher Education of Muhammadiyah
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Gus Dur, As the President Is Usually Called
Indonesia Briefing Jakarta/Brussels, 21 February 2001 INDONESIA'S PRESIDENTIAL CRISIS The Abdurrahman Wahid presidency was dealt a devastating blow by the Indonesian parliament (DPR) on 1 February 2001 when it voted 393 to 4 to begin proceedings that could end with the impeachment of the president.1 This followed the walk-out of 48 members of Abdurrahman's own National Awakening Party (PKB). Under Indonesia's presidential system, a parliamentary 'no-confidence' motion cannot bring down the government but the recent vote has begun a drawn-out process that could lead to the convening of a Special Session of the People's Consultative Assembly (MPR) - the body that has the constitutional authority both to elect the president and withdraw the presidential mandate. The most fundamental source of the president's political vulnerability arises from the fact that his party, PKB, won only 13 per cent of the votes in the 1999 national election and holds only 51 seats in the 500-member DPR and 58 in the 695-member MPR. The PKB is based on the Nahdlatul Ulama (NU), a traditionalist Muslim organisation that had previously been led by Gus Dur, as the president is usually called. Although the NU's membership is estimated at more than 30 million, the PKB's support is drawn mainly from the rural parts of Java, especially East Java, where it was the leading party in the general election. Gus Dur's election as president occurred in somewhat fortuitous circumstances. The front-runner in the presidential race was Megawati Soekarnoputri, whose secular- nationalist Indonesian Democratic Party of Struggle (PDI-P) won 34 per cent of the votes in the general election. -
A–Z Glossary
Page 279 16 A–Z Glossary Adorno A critical theorist, essayist, philosopher, musicologist and social critic, Theodor Wiesengrund Adorno (Frankfurt am Main 1903 – Visp 1969) is best known as a leading member of the Frankfurt School. Following the submission of his doctoral thesis on Husserl he studied composition and sought a career in music. Though by the end of the 1920s his essays on music had become more popular, Adorno’s early work as a composer and music critic was not well received and he came to devote more energy to philosophy, beginning his association with the Institute for Social Research in 1928. For Adorno, thought generally misrepresents reality by making it con- form to the instrumental human interests which dominate under capitalist modernity. Under Adorno’s analysis, modern society falsely understands the world as a totality of facts, when it can never be fully described or cognized in general terms. He was deeply critical of what he saw as the political conservativism of scientific positivism, and argued for dialectical method in philosophical research. Rejecting the idea that philosophy pro- vides access to a direct or unmediated set of truths, Adorno suggests that only dialectics can escape ‘identity thinking’: thought distorted by relations of social power which attempts to make objects conform to inadequate con- cepts. It is therefore in the anomalous – or ‘non-identical’ – that Adorno finds the strongest indictments of the poverty of the present state of things. Dialectics is ‘the consistent consciousness of nonidentity’, he writes in Negative Dialectics (1966). Though heavily indebted to Marx, Adorno remained sceptical about the revolutionary potential of the working class, preferring to speak of the way in which late capitalism permeates all levels of society with its own instru- mental logic. -
Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
Friend - Wahid
Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001. -
A REAL THREAT from WITHIN: Muhammadiyah's Identity
Suaidi Asyari A REAL THREAT FROM WITHIN: Muhammadiyah’s Identity Metamorphosis and the Dilemma of Democracy Suaidi Asyari IAIN Sulthan Thaha Saifuddin - Jambi Abstract: This paper will look at Muhammadiyah as a constantly metamorphosing organism from which have grown modernist-reformist, liberalist progressive, political pragmatist and potentially violent fundamentalist-radical Muslims. It will argue that the trajectory passed by and the victory of the radical-puritan element in the National Congress 2005 can potentially become an obstacle for Muhammadiyah's involvement in the process of implementing democratic values in Indonesia in the future. To keep watching Muhammadiyah’s trajectory is crucially important due to the fact that this organization is one of the powerful forces in the world toward the democratization process. In order to be on the right track of democracy, Muhammadiyah has to be able to cope with its internal disputes over democratic values. Only by means of coping with these internal disputes can this organization ensure its role in propagating and disseminating democratic ideas as well as practices in Indonesia. Keywords: Muhammadiyah, metamorphoses, identity, democracy Introduction: An Overview of Muhammadiyah To date, Muhammadiyah has been plausibly assumed to be a moderate Islamic organization which is in a similar position to Nahdlatul Ulama (NU) and does not have any connections with radical individuals or organizations that could be associated with radical Islamic ideology. This paper will I argue that there are some important 18 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 01, June 2007 Muhammadiyah and the Dilemma of Democracy factors that have been overlooked or ignored in this understanding of Muhammadiyah. -
NIETZSCHE and NIHILISM Brian Gilbert a Thesis Submitted In
NIETZSCHE AND NIHILISM Brian Gilbert A thesis submitted in conformity with the requirements for the degree of Doctor of Education Department of Theory and Policy Ontario hstitute for Studies in Education of the University of Toronto O Copyright by Brian Gilbert (1999) National Library Bibliothèque nationale du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellington Ottawa ON K1A ON4 Ottawa ON KtA ON4 canada canada Your Me Votre reference Our Ne Notre ref6rence The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, ban, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microfom, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/fïlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. NIETZSCHE AND NIHILISM Brian Howard Gilbert, Ed. D., 1999 Department of Theory and Policy Studies University of Toronto ABSTRACT The failure of Hegel's attempt at a 'grand' synthesis of Platonic and Christian thought has forced upon continental philosophy a radical rethinking and reevaluation of both metaphysics and theology -what Heidegger has called the onto-theological tradition. -
From Custom to Pancasila and Back to Adat Naples
1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism. -
Rousseau and the Modern Cult of Sincerity by Arthur M
Rousseau and the Modern Cult of Sincerity By Arthur M. Melzer NY TRUE EFFORT AT COLLECTIVE SELF-KNOWLEDGE, ANY attempt to understand ourselves as a society and a culture, must give par- ticular attention to the question of sincerity. For the canonization of sincerity or authenticity, its elevation to the highest or most fundamental Ahuman virtue, would seem to be one of the defining characteristics of our age. This has been the observation of a long- line of critics. One might immediately object, of course, that the goal with which we are truly obsessed is rather wealth or material success. But one of the strangest things about our society is that while everyone chases money, few wholeheartedly believe in it. Virtually every American will tell you that Americans are too materialistic and sell- out too easily. Somehow, we have all internalized the old critique of bourgeois cul- ture; we are-all critics of our own lives. And on this second, critical leve1,when we ask ourselves what it means not to sell out, a little voice within us always gives the same reply: "be true to your inner self." This is our obsession with sincerity. Thus, by the ideal of sincerity, I mean something very general - more general, perhaps, than is sanctioned by common usage. In the largest sense, I mean the phe- nomenon that Allan Bloom describes in saying that in our thinking about human happiness and human excellence, we have replaced the RTHUR M. MELZER IS traditional vocabulary of virtue and vice with ssociate profesror such new pairs of opposites as inner political scienceat juichjgan directed/other directed, real self/alienated self, State University and codirector of sincere/hypOcritical.' the Symposium on Science, For example, if one asks what character Reason, and Modern Democracy. -
Moderate Islamic Preachers Gain Followers in Indonesia
Moderate Islamic Preachers Gain Followers in Indonesia JAKARTA, Indonesia—When protests against the low-budget, anti-Islam "Innocence of Muslims" video flared across the Islamic world last month, Indonesia's Habib Munzir Almusawa preached a different message to his tens of thousands of followers in Jakarta: Just ignore it. "If we react so emotionally, then how can we show the good side of Islam?" Mr. Almusawa told worshipers at the al-Munawwar mosque here. Only days earlier, hundreds of protesters battled with Indonesian police over the video. And separately, antiterrorism agents detained but didn't formally charge 10 people suspected of plotting attacks to topple the government and establish an Islamic state. Indonesia, the world's largest Muslim-majority nation, is seeing a wave of new, more moderate Muslim preachers, among them Mr. Almusawa. They represent a balancing of the more militant strains of Islam that have proliferated here. Ten years ago this week, Muslim extremists bombed nightclubs on the resort island of Bali, killing 202 people in the single biggest terror attack since Sept. 11, 2001, in the U.S. 1 Many moderate preachers, like Mr. Almusawa, trace their ancestry to Yemen and claim to be a "habib,'' or a direct descendant of the Prophet Muhammad. Often they dress in turbans and flowing silk robes and draw large, enthusiastic audiences who listen to rollicking sermons into the night. 2 "I come here every Monday," said one of Mr. Almusawa's followers, 22-year-old Taufik Suryo, waiting to touch the preacher's robe. Hundreds more pressed around the mosque's side entrance. -
The New Sincerity Ethos by Kayley Hart a Dissertation Submitted to The
Sincerity and Hyperreality: The New Sincerity Ethos by Kayley Hart A Dissertation Submitted to the University of Wyoming Undergraduate Honors Program and English Honors Program Spring 2020 Hart 2 I: Introduction to New Sincerity A broad literary and cultural ethos has emerged in the early 21st century that is referred to by literary scholars, writers, and journalists as “New Sincerity.” Associated with the “millennial” generation, the movement encompasses various media including books, poetry, television, films, and music. Analyzing New Sincerity as a specific movement or ethos involves studying the relationship between sincerity and irony, writer and reader, and postmodernism. This study seeks to understand the characteristics of New Sincerity and the political and cultural implications of the emergence of media that embraces sincerity and kindness instead of cynicism. “New Sincerity” is described as an ethos in the media, indicating its cultural foothold. In a 2012 Atlantic article called, “Sincerity, Not Irony, Is Our Age's Ethos,” Jonathan D. Fitzgerald argues that sincerity is the overarching ethos of our age. He says, “A recent Knights of Columbus-Marist Poll survey found that among Millennials, six out of 10 prioritized being close to God and having a good family life above anything else.” This indicates that New Sincerity is more than just a rejection of irony, but a shift in everyday values, including an acceptance of vulnerability and simplicity. Fitzgerald looks at Generation X (born in the 1960s-70s) and Millennials (born in the 1980s-90s) comparatively, saying he appreciates the culture of the 90s, “But I can also still remember the cool, detached posturing of the teenagers I looked up to as a child in the '80s, and still as a teenager myself in the '90s. -
Albert Camus' Dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected]
Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 2014 Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Political Science Commons Recommended Citation Illing, Sean Derek, "Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky" (2014). LSU Doctoral Dissertations. 1393. https://digitalcommons.lsu.edu/gradschool_dissertations/1393 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. BETWEEN NIHILISM AND TRANSCENDENCE: ALBERT CAMUS’ DIALOGUE WITH NIETZSCHE AND DOSTOEVSKY A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Sean D. Illing B.A., Louisiana State University, 2007 M.A., University of West Florida, 2009 May 2014 ACKNOWLEDGEMENTS This dissertation is the product of many supportive individuals. I am especially grateful for Dr. Cecil Eubank’s guidance. As a teacher, one can do no better than Professor Eubanks. Although his Socratic glare can be terrifying, there is always love and wisdom in his instruction. It is no exaggeration to say that this work would not exist without his support. At every step, he helped me along as I struggled to articulate my thoughts. -
KH Ahmad Dahlan
107 tahun K.H. Ahmad Dahlan [1] [2] K.H. Ahmad Dahlan K.H. Ahmad Dahlan ( 1868 - 1923 ) Museum Kebangkitan Nasional Kementerian Pendidikan dan Kebudayaan K.H. Ahmad Dahlan ( 1868 - 1923 ) Pengantar : R. Tjahjopurnomo Kepala Museum Kebangkitan Nasional Penulis: Dr. Abdul Mu’thi, M.Ed Prof. Dr. Abdul Munir Mulkhan, Prof. Dr. Djoko Marihandono, Tim Museum Kebangkitan Nasional Editor: Prof. Dr. Djoko Marihandono, Desain dan Tata Letak: Sukasno ISBN 978-602-14482-8-1 Diterbitkan: Museum Kebangkitan Nasional Direktorat Jenderal Kebudayaan Kementerian Pendidikan dan Kebudayaan [2] K.H. Ahmad Dahlan KATA SAMBUTAN KEPALA MUSEUM KEBANGKITAN NASIONAL Assalamualaikum Wr. Wb. Dengan mengucap Syukur ke hadirat Allah swt, berkat Rahmat dan Karunia-Nya, buku yang berjudul K.H. Ahmad Dahlan Perintis Modernisasi di Indonesia dapat diterbitkan sesuai dengan waktu yang telah direncanakan dan selesai tepat pada waktunya. Hal ini merupakan suatu prestasi yang luar biasa mengingat persiapan yang dilakukan tidak begitu lama. Oleh karena itu, terima kasih saya ucapkan atas prestasi, jerih payah, dan usaha yang dilakukan oleh mereka yang menangani persiapan penerbitan ini. Selain itu, terima kasih juga saya ucapkan kepada para kontributor, yakni Prof. Dr. Abdul Munir Mulkhan, Guru Besar Universitas Islam Negeri Sunan Kalijaga Yogyakarta, Prof. Dr. Djoko Marihandono, Guru Besar Fakultas Ilmu Pengetahuan Budaya Universitas Indonesia, dan Dr. Abdul Mu’thi, M.Ed, sekretaris umum Pimpinan Pusat Muhammadiyah periode 2015-2020 yang juga dosen Universitas Islam Negeri Syarif Hidayatullah, Jakarta yang telah bersusah payah menyiapkan tulisan ini. Dengan terbitnya buku ini, satu tulisan tentang jasa pahlawan sudah diterbitkan lagi oleh Museum Kebangkitan Nasional di samping pahlawan- pahlawan lain yang sudah berhasil ditulis jasanya dan diterbitkan.