| Nama Pengarang | : | Tlhagale, Buti, Redaksi |
| Nama Majalah/Jurnal | : | Pro Dialogo |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 94-99 |
| Abstraksi Narasi | : | - |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 49-66 |
| Abstraksi Narasi | : | Salah satu eksponen hukum alam adalah St. Thomas Aquinas. St. Thomas sepenuhnya menyadari tentang keragaman moral pada masa itu. Saat dia menghadapi adanya berbagai moralitas dan hukum-hukum yang saling bertentangan, dia tidak menganggapnya sebagai keanehan atau menghubungkannya dengan penyebab yang sama. Sebenarnya, konsepsinya tentang hukum alam adalah lebih fleksibel dibandingkan dengan apa yang sering dikatakan baik oleh para kritikus ataupun penterjemah karya-karyanya. Dalam berbagai tulisannya, penjelasan yang diberikan St. Thomas tentang keragaman moral bisa dikelompokkan ke dalam tiga bagian besar, yaitu: [1] pengaruh keinginan [passion], [2] perkembangan atas nalar, pandangan, dan peradaban yang tidak seimbang, [3] keragaman kondisi, situasi, dan keadaan. Sejauh ini, pembelajaran atas penjelasan St. Thomas tentang keragaman moral menunjukkan bahwa kita perlu mempertimbangkan tidak hanya tatanan metafisika moralitas yang abstrak, namun juga tatanan alam dalam kondisi yang ada. Dalam hal ini, etika hukum alam tidak boleh mengisolasi diri dari ilmu manusia lainnya, namun harus memanfaatkan ilmu-ilmu tersebut untuk memperoleh keuntungan. Apa pun yang memberikan pandangan lebih jauh dalam mencari tatanan alam dalam kondisi yang ada akan mendorong etika hukum alam dalam menghadapi permasalahan tentang kehidupn manusia yang terus mengalami perubahan. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 17-26 |
| Abstraksi Narasi | : | History and the past are two different things. The relationship between the domain of ideas and the objective events is in fact problematic, hence the truth of history. The distinctions between description, search for evidence, analysis and comparison are never clear-cut. Whereas the method, the imposition of meaning, the suggestive interconnections and the tendency of making generalization turn out to be ideological in nature. Searching for finality of history, then, is nothing but dabbling in the realm of probability. The role of a "model" here is decisive. This, in turn, would also problematize Theology of History, hence the ultimate meaning of salvation. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 5-15 |
| Abstraksi Narasi | : | Religion has two faces. On the one hand, it helps people to create peace, to carry through the depth of life, and to have firm hope. On the other hand, religion is often related to the fenomena of violence. Religion is often used as an ideological foundation and a symbolical justification for violence. Therefore, it is hard to answer the question of how religion can be a basis for ethics in overcoming violence. Probably, the transparent attempts in inter-religious relation may help giving such an ethical foundation. However, such attempts must involve three basic mechanisms which function to explain the relation between religion and violence: the framework of religious interpretation on social relation (the ideological function), religion as an identify factor, and ethical legitimacy for social relation. How can we relativize the inter-religious violence raised by these three factors? Distancing is an attempt to avoid fanaticism. It can occur in three forms: criticism to ideology, deconstruction and analogy of the game. Moreover, in a contemporary hermeneutics perspective, all forms of truth monopoly is questioned because the meaning of a text is too rich to be reduced into a single truth. This principle can be the basis of the acceptance of pluralism. Pluralism is a means of expressing the fullness of the mystery of God. God is so rich, in the sense that He can not be limited, that it is impossible for a single tradition of religious experience to comprehensively reveal and describe His fullness. Such theological grounding really respects other religions in their own peculiarity and values. |
| Nama Pengarang | : | Agus Tridiatno, Haryatmoko, Leo Samosir, Dhanu Koesbyanto J.A |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 27-47 |
| Abstraksi Narasi | : | Some feminists consider the Holy Bible as inspiring the practices of discrimination, marganalization and even oppression of women in the church and in society. It is not that God`s words promote such discrimination and oppression, but - as assumed by Schneiders - the problem lies on the way to interpret the text of the Holy Bible. It is a hermeneutic problem. Therefore, influenced by Gadamer and Ricoeur, Schneiders proposes the hermeneutics of transformation that leaves modern positivistic framework aside. This article discusses Schneiders` idea of hermeneutics of transformation. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 105-116 |
| Abstraksi Narasi | : | Around the firts Millenium BC religions underwent a radical change of character, namely, from archaic to soteriological character, hence a shift of function and focus: from conservation of social cohesion and order to transformation of life in terms of a transcendental ideal reality. The focus henceforth has been "salvation". The content and the direction of the salvation in every religion, however, is very specific in that it is determined by particular culture and time. It follows that the way it is accomplished in praxis is also very specific. It is a matter of total commitment and a specific life-project. In Christianity salvation is a commitment and a life-project to build and develop the so-called "Kingdom of God", that is, the universal relationship of love among human beings, based on the history of Jesus` life, his relation with his Father, and his ever working spirit. The salvation depends on this trinitarian relationship as the model. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 91-104 |
| Abstraksi Narasi | : | Di kedalaman pengalaman tentang mimpi, manusia menemukan ambiguitas eksistensinya. Impian barangkali bukanlah sekedar impian. Disadari atau tidak mimpi biasanya membawa perubahan sikap atau cara berfikir. Apakah mimpi sekedar gejala bawah-sadar yang berkaitan semata-mata dengan masa lalu? Atau ia adalah sesuatu yang mampu menggabung-kan bagian-bagian hidup kita yang terpecah-pecah? Melalui tinjauan biblis dan psikologis artikel ini akan melihat mimpi sebagai pola pikir imajerial dan teatrikal yang penting bagi proses antopomorfisasi atau bagi penyingkap dimensi-dimensi mendasar yang membentuk kemanusiaan kita. Di sisi lain ia pun merupakan proses komunikasi dari sang misteri terdalam alam semesta kepada manusia. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 78-90 |
| Abstraksi Narasi | : | Human life and world are always framed in terms of time and space. Paul Virilio points out that these days there has been a significant shift of paradigm, from the prevalence of spatial to temporal consideration. Speed, the dimension of time, has toppled the spatial distance. This, in turn, has put physical space into oblivion. Space is turned into mere image, and aesthetics into the aesthetics of disappearance. The age of today, then, is characterized by the primary of "real time" over "real space", wherein space is experienced as critical, since it is situated on the threshold of virtual space- a new reality of space. |
| Nama Pengarang | : | - |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 54-77 |
| Abstraksi Narasi | : | Konflik horizontal dan vertikal kini telah mengancam Indonesia untuk pecah jadi aneka kepingan sosial yang dengan tajam menyayat sejarah dengan kisah kekejaman dan kepicikan. Kebebasan beradap berubah menjadi kebebasan bia-dab saat para elit politik baku melancarkan pembantaian karakter satu terhadap yang lain, dan saat aneka kelompok dengan beringas terlibat dalam pembersihan etnis, ras, dan religi. Ganti jadi daya perdamaian, rasa keagamaan dengan mudah dikobarkan untuk semakin membakar beragam kecurigaan dan permusuhan yang merambak dalam masyarakat. Karena itu perlu dikembangkan "a political spiritu-ality" guna mewaspadai penjungkirbalikan agama jadi ideologi yang mengkera-matkan kepentingan sektarian dan guna menghembuskan angin rekonsiliasi di tengah bangsa yang terkoyak jatidirinya ini. |
| Nama Pengarang | : | Arsuka, Nirwan Ahmad, Agus Rachmat W, Rudiyanto Subagio, Hadrianus Tedjoworo, Terrence Merrigan |
| Nama Majalah/Jurnal | : | Melintas |
| Volume / Nomor Edisi | : | - |
| Nomor Halaman | : | 5-53 |
| Abstraksi Narasi | : | Science, according to Ernst Cassirer, is the last step in human mental development and may be taken as the highest achievement and the most characteristic of the entire human culture..."In the modern world there is no other power equals to scientific thinking. Science is believed as the culmination and the finishing stride of all human activities, the last chapter in human race history and the most important single item in human philosophy." This article is about, to some extent, the state of the art of scientific knowledge, especially natural sciences, at the cross of the 2nd and the 3rd millennium. It also a reflection on the natural of science and the nature of natural cosmos whose temptation will make science more than just the single most important item in human philosophy; scientific knowledge will be the most imortant item in cosmic-universal philosophy, if one does exist. Through the dialectic between fictive knowledge and fictitious reality, science will force himanity to eventually become the creator, or at least the replicator, of physical universe. I deliberately choose an ald and almost forgotten word "fictitious" not merely for artistic reason (rhyme and syllabe) but mainly for epistemological one: to persistently remem-ber something easily sink and had been sunken into oblivion that scientific knowledge is, from a certain point of view, essentially a sort of poetry, a great poetry live its life in a gradest poetry imaginable, the Great Universe. |
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