Kanz Philosophia A Journal for Islamic Philosophy and Mysticism

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ISSN / EISSN : 2442-5451 / 2407-1056
Total articles ≅ 107
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DOAJ
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Latest articles in this journal

Teuku Raja Idin
Kanz Philosophia, Volume 8, pp 59-74; https://doi.org/10.20871/kpjipm.v8i1.178

Abstract:
This paper is a literature review of the thoughts of Mullā Ṣadrā and Hamzah Fansuri regarding the philosophical discourse of embodiment which is considered to have a relationship in the discourse of Islamic philosophy and the archipelago. This paper aims to read and explain the philosophical relation of the embodiment of Hamzah Fansuri and Mullā Ṣadrā as models of Nusantara and Islamic thought which are seen as having a relationship or similarity. By using a descriptive analysis approach, it is concluded that being in the view of Hamzah Fansuri and Mullā Ṣadrā is seen as a source of existence that is one in diversity. One source of existence is understood as existence that presents various entities outside of itself. Mullā Ṣadrā and Hamzah Fansuri understand that the universe consists of a series of causes and effects that imply the diversity of existence in reality. The diversity of existence comes from the main cause called Wājib al-Wūjūd which describes existence as the source of one being in diversity. The result of this paper is to read the urgency of Hamzah Fansuri's and Mullā Ṣadrā's philosophy of being who is seen as having a relationship or similarity in philosophical civilization, as well as tracing the interaction of the discourses of Nusantara and Islamic thought.
Mukhamad Syarif, Lathifah Sekar Sari
Kanz Philosophia, Volume 8, pp 91-106; https://doi.org/10.20871/kpjipm.v8i1.209

Abstract:
Anarchism, almost everyone when hearing the word in general must interpret it as a negative thing. Today anarchy is always defined as destructive actions, chaos, disorder, freedom and even rebellion. Historically, anarchy was intended as a political theory aimed at creating anarchy or the absence of a master, without a ruling king (independence over oneself). This study seeks to examine Emma Goldman's thoughts, especially in the idea of ​​Anarcho-feminism. This study uses a literature study method using a descriptive qualitative approach, which relies on library research and prioritizes descriptive processing to explain Emma Goldman's anarchism theory. The main source of this research is Emma Goldman's book “Anarchism & The Other Essay”, published in 1910 by Mother Earth Publishing, New York which was translated by Bima Satria Putra as “This Is Not My Revolution: A Collection of Anarcho-Feminism Essays” and other Emma Goldman books. The secondary data of this study were taken from various references such as books, journals, and articles relevant to this research. Primary data and secondary data were examined by descriptive methods, understanding (verstehen) and interpretation methods.
M. Dwi Rahman Sahbana
Kanz Philosophia, Volume 8, pp 31-48; https://doi.org/10.20871/kpjipm.v8i1.188

Abstract:
This research was born based on the thinking of Thomas Kuhn with the concept of scientific revolution with the characteristics of new thinking and philosophical models in terms of the history of the birth of science and the philosophy of science. The research method that the author uses is a qualitative method with a library research approach. The data collection technique in this study is a documentation technique, namely by collecting important data and files that support research activities. The result of this research is that for Thomas Kuhn the history of science is a starting point in studying fundamental problems in scientific epistemology, because science is basically always marked by the strength of the paradigm and the subsequent scientific revolution. This phase is what Thomas Kuhn termed the historical phase of the birth of new science, starting with normal science, then anomaly and crisis occurred, after which the scientific revolution emerged as a form of the birth of new science. Thomas Kuhn's thoughts can be contextualized with the development of Islamic scholarship with the aim of building openness of Islamic thought to anomalies and crises as well as the emergence of a revolution in Islamic science so as to motivate the emergence of a new paradigm in the realm of Islamic scholarship
Nurul Khair, Nuri Barezatul Bilqis, Panji Perdana Putra Priyanto, Sayyida Sayyida, Farid Hamdani
Kanz Philosophia, Volume 8, pp 75-90; https://doi.org/10.20871/kpjipm.v8i1.210

Abstract:
This paper is a literature review of Al-Farābi's thoughts on the urgency of the value of moderation in the discourse of sustainable development in Indonesia which is studied through his magnumopus entitled "Madīnah Al-Fāḍilah". By using a descriptive-analytical approach, it is concluded that the value of moderation is the main basis for understanding the role and existence of individuals to actualize a variety of sustainable development through the implementation of the 4 pillars of moderation in Al-Farābi's view, namely unity, deliberation, mutual cooperation, and character. The four pillars of moderation in Al-Farābi's view seek to build the closeness of each individual in social life, in order to discuss solving various problems that hinder the factors of sustainable development. The implementation of the 4 pillars of moderation in Al-Farābi's view can be realized through the existence of a leader as an existence that influences the paradigm and behavior of people in a region. That is, leaders are here to unite people of various groups to realize their role and position in order to optimize the value of moderation as the basis for sustainable development in reality. The final result of this paper is to understand the application of Al-Farābi's value of moderation in welcoming sustainable development in Indonesia.
Saleh Saleh, Humaidi Humaidi
Kanz Philosophia, Volume 8, pp 1-30; https://doi.org/10.20871/kpjipm.v8i1.202

Abstract:
This research is motivated by the weakness of the existing self-transformation methods. Whereas self-transformation is part of management science which is very important in helping companies and knowing the process of change in humans. Even so, the presence of various methods of self-transformation is still felt to be a weakness—especially the need for external influence from the self. In fact, self-transformation should also be driven by awareness in humans. By using descriptive qualitative analysis method, it is found that self-transformation can be seen from the point of view of Ibnu Sīnā 's philosophy of the soul which directs the soul to be completely transformed. Although there is no explicit discussion of Ibnu Sīnā 's theory of self-transformation, Ibnu Sīnā 's formulation of self-transformation theory is better than Aristotle's implicitly and provides an alternative method of self-transformation.
Muhamad Rum
Published: 24 November 2021
Journal: Kanz Philosophia
Kanz Philosophia, Volume 7, pp 111-134; https://doi.org/10.20871/kpjipm.v7i1.135

Abstract:
Penelitian ini bertujuan untuk membantah pernyataan kaum materialisme yang cenderung menolak keberadaan jiwa sebagai dimensi yang penting bagi manusia khususnya yang berkaitan dengan pendidikan. Adapun latar belakang masalahnya adalah aliran materialism menyatakan bahwa realitas fisiklah yang hakiki dan kelompok ini juga menolak adanya realitas immateri. Dalam kaitannya dengan pendidikan fisiklah yang berperan secara total dalam proses abstraksi. Dengan pendidikan dimaksudkan dapat menjadikan manusia semakin baik dan mampu meningkatkan ekonomi yang lebih baik pula. Disamping itu, Pendidikan kaum borjuis disebut sebagai proses produksi, yakni memproduksi pengetahuan, manusia yang bisa mereka gunakan dalam kehidupan kapitalisme. Tujuan pendidikan semacam ini akan mereduksi makna pendidikan sebagai sarana untuk mengembangkan kemampuan dan potensi yang dimiliki manusia. Potensi ruhaniah manusia akan terlupakan dan tidak penting untuk dikembang dengan maksimal. Oleh karenanya penulis menyanggah argumen diatas menggunakan pemikiran Ikhwan AL-Shafa yang menyatakan bahwa pendidikan pada dasarnya adalah proses aktualisasi potensi-potensi jiwa yang bertujuan untuk mendekatkan diri kepada sang pencipta. Jika keberhasilan pendidikan materialisme diukur dengan berhasilnya seseorang dalam peningkatan kualitas sosial dan meningkatkan kualitas hidupnya sedangkan keberhasilan pendidikan menurut Ikhwan Al-Shafa adalah apabila manusia mampu mencerminkan akhlak yang mulia dan semakin dekat dengan tuhannya. Metode yang penulis gunakan dalam penelitan ini adalah metode deskriptif dan analaisis dengan mengacu pada sumber-sumber primer Rasail Ikhwan Al-Shafa dan sekunder yang terkait dengan penelitian ini. Kesimpulan penelitaian ini adalah pendidikan tidak bisa dilepaskan dengan aspek immateri berupa jiwa yang mana segala potensi yang terdapat pada manusia bersumber pada potensi jiwa, selain itu jiwa juga menjadi penggerak raga dalam melaksanakan setiap aktifitasnya. Dengan demikian, jiwalah yang menjadi dasar dalam pendidikan manusia bukan berbasis pada materi.
Adi Bunardi
Published: 24 November 2021
Journal: Kanz Philosophia
Kanz Philosophia, Volume 7, pp 87-110; https://doi.org/10.20871/kpjipm.v7i1.134

Abstract:
The ideas of freedom, justice, democracy and secularism are the main themes in the study of political philosophy. This article attempts to explain Abdolkarim Soroush's political philosophy with the boundaries of themes regarding freedom, justice, secluralism and democracy. Abolkarim Soroush is a thinker in the contemporary Islamic world.
Alamsyah Kaharuddin Manu, Zainab Soraya
Published: 24 November 2021
Journal: Kanz Philosophia
Kanz Philosophia, Volume 7, pp 65-86; https://doi.org/10.20871/kpjipm.v7i1.98

Abstract:
Kebahagiaan adalah tema abadi yang selalu dibicarakan manusia. Banyak filosof yang membicarakan kebahagiaan, dihitung dari zaman Yunani kuno hingga zaman filosof muslim. Al-Farabi, seorang filosof muslim di masa awal, menawarkan pandangan menarik tentang kebahagiaan: Negeri Utama sebagai pondasi meraih kebahagiaan. Kebahagiaan didefinisikan sebagai kebaikan tertinggi yang membuat manusia terlepas dari alam materi dan hidup bersama dengan makhluk non-materi selama-lamanya. Negeri Utama yang diumpamakan dengan sebuah tubuh, memiliki pemimpin yang telah mencapai kesempurnaan manusiawi. Melalui pemimpin itulah, masyarakat Negeri Utama berusaha secara kolektif membangun negerinya demi mencapai kebahagiaan yang hakiki. Tulisan ini meneliti literatur yang ada, demi memberikan sebuah pandangan yang baik tentang kebahagiaan perspektif al-Farabi. Diharapkan, tulisan ini bisa menjadi jendela bagi yang lain dalam meneliti tema ini.
Abdul Rohman, Ahmad Ahmad, Amir Reza, Muhammad Ari Firdausi
Published: 21 November 2021
Journal: Kanz Philosophia
Kanz Philosophia, Volume 7, pp 45-64; https://doi.org/10.20871/kpjipm.v7i1.147

Abstract:
ABSTRAK Dalam artikel ini akan diulas mengenai akar kata worldview dan maknanya, baik dari sisi filsuf Barat, teolog Kristen, maupun ulama’ Islam. Worldview adalah pandangan hidup atau filsafat hidup yang dimiliki setiap orang, juga berupa keyakinan yang mendasar dan berimplikasi terhadap pikiran dan cara pandang seseorang terhadap sesuatu. Artikel ini berjenis kajian kepustakaan dimana data-datanya diambil dari beberapa buku terkait worldview. Metode kualitatif dengan pendekatan deskriptif-analisis penulis terapkan dalam penelitian ini. Data-data yang telah diperoleh dan dianalisa oleh penulis kemudian akan dikomparasikan antara satu sama lain. Hasil penelitian ini adalah bahwa filsuf Barat, teolog Kristen, dan ulama’ Islam memiliki pandangan berbeda terkait worldview yang dipicu oleh perbedaan sumber epistemologinya. Barat dan Kristen meletakan akal sebagai sumber dalam menentukan worldview. Sehingga worldview Barat dan Kristen berubah-ubah, karena setiap akal pikiran seseorang berbeda-beda dan dapat berubah-ubah. Ini berbeda dengan makna worldview dalam Islam yang bersumber dari wahyu Ilahi. Worldview Islam bersifat absolut, karena wahyu Ilahi yang diturunkan bukan hasil produk akal pikiran manusia, akan tetapi merupakan petunjuk langsung dari Allah. Islam tidak hanya berbicara tentang apa yang nampak saja (syahadah) akan tetapi juga yang tidak nampak (ghaib). Sedangkan Barat dan Kristen hanya membahas yang nampak oleh panca indera. Kata-kata Kunci: Worldview, Barat; Kristen; Islam.
Refan Aditya
Published: 14 November 2021
Journal: Kanz Philosophia
Kanz Philosophia, Volume 7, pp 1-44; https://doi.org/10.20871/kpjipm.v7i1.97

Abstract:
This study discusses the thoughts of two great philosophers namely Martin Heidegger and Mulla Ṣadrā in a study of Philosophy of Man in the topic of ‘Fundamental Structure of Man’. The problem discussed here is parallelism of the philosophers' ideas on the Fundamental Structure of Man. This study tries to figure out the nature of humans according to the philosophy of Martin Heidegger and Mullā Ṣadrā, and synthesizes them with the method of parallelism. The author feels that this research is important, not only to enrich the inter-philosophical dialogue, but also because these two philosophers share the same ontological principle in their philosophical foundation namely, Being. This view is called ontological reduction. Both were convinced that no philosophical problem could be solved unless the question of Being was adequately answered. The method used in this study is the particular comparative method, namely parallelism. From this research the author found that, Parallelism of the Fundamental Structure of Man according to Heidegger and Mulla Ṣadrā shows a criticism of the views that have taken root in the discourse of modern Western philosophy which was pioneered by Rene Descartes. Heidegger clearly shows his disagreement with the view of self in Cartesian philosophy and breaks it down with the idea of human Dasein as an existent who understands himself in a pre-structured understanding, existentially and precedes any reflection or any cognitive activity about I (self). Likewise Mullā Ṣadrā, who lived in the same century as Rene Descartes, indirectly criticized such philosophical traditions of rationalism by developing the idea of his ‘ilm hudhūrī, that this knowledge of I or self (self-knowledge) is immanent in itself (self-evident) and precede any form of conception or reflection about self and be the basis for every form of empirical knowledge.
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