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For a significant part of its history, archetype theory has been undermined by criticisms containing unexamined Cartesian assumptions. Such assumptions treat all cognition as disembodied, consisting of mere manipulation of abstract, inherently meaningless signs mimicked from verbal instruction or cultural learning. Since the 1980s, due to the results of many independent disciplines, however, this view is being replaced with one of embodied cognition. This shift has important consequences for archetype theory, allowing us to provide a non‐reductive biological anchor that explains many characteristics of the archetypal image. [ABSTRACT FROM AUTHOR]

Abstract Indonesia faces a dilemma in its Constitution regarding the regulation of international law in relation to national law. Despite gaining independence over 78 years ago, there remains no unified stance on this issue. Indonesia actively participates in international relations and has adopted many international laws, creating a grey area that exacerbates legal issues. This article explores the Indonesian constitution’s challenges and shortcomings in regulating the position of international law, stemming from historical, sociological, and juridical factors. The primary issues are Indonesia’s inconsistent attitude towards international law and its indecisiveness in establishing a primary doctrine for its position, unable to decide between the monism and dualism theory. Nationalist groups, skeptical of international law, further complicate the situation by rejecting its inclusion in the Constitution. This confusion leads to derivative and latent problems within Indonesia’s legal system. The article examines why this dilemma exists and the resulting legal issues. The research is normative, employing conceptual, historical, and legal-policy approaches. It combines perspectives from Indonesian constitutional law and international law theories, prioritizing the Indonesian national interest paradigm. Abstrak Indonesia mengalami dilema untuk mengatur kedudukan hukum internasional terhadap hukum nasional di dalam konstitusi. Meski telah merdeka lebih dari 78 tahun yang lalu, Indonesia belum memiliki pandangan bulat dalam memosisikan hukum internasional. Hal ini membuka ruang abu-abu dan mengakibatkan efek domino yang memperkeruh permasalahan hukum di Indonesia. Artikel ini menyoroti dilema dan ‘kegagalan’ konstitusi Indonesia untuk mengatur posisi hukum internasional. Terdapat sumbangsih kegagalan penerapan teori hukum yang konsisten dalam munculnya dilema ini. Sikap fluktuatif Indonesia terhadap hukum internasional dan kebimbangan menentukan doktrin utama untuk memosisikan hukum internasional menjadi faktor paling dominan. Kebimbangan untuk menerapkan teori monisme atau dualisme menjadi akar masalah. Kondisi ini juga diperparah dengan adanya kelompok nationalist sentiment yang pesimistis terhadap hukum internasional dan menolak pengakuannya di dalam konstitusi. Kebimbangan ini mengakibatkan permasalahan turunan dan laten pada tata hukum di Indonesia. Artikel ini menjelaskan mengapa dilema ini terjadi dan apa saja permasalahan hukum yang diakibatkannya. Penelitian pada artikel ini disusun sebagai penelitian normatif yang menggunakan pendekatan konseptual, historis, dan politik hukum. Artikel ini menggabungkan perspektif hukum tata negara Indonesia dengan perspektif teori hukum internasional dengan mengutamakan paradigma kepentingan nasional Indonesia.

Hingga saat ini, dualisme kelembagaan lembaga pengawas pemilu dan pilkada di Aceh masih terjadi. Kondisi tersebut masih menyisakan masalah dalam pelaksanaan pengawasan pemilu dan pilkada di Aceh. Artikel ini memfokuskan bahasan pada aspek pilihan kebijakan hukum yang dapat diambil untuk menyelesaikan dualisme tersebut. Penelitian ini merupakan penelitian hukum normatif yang sepenuhnya menggunakan data sekunder berupa bahan hukum primer dan sekunder. Kajian ini berkesimpulan bahwa akar persoalan dualisme lembaga pengawas pemilu dan pilkada di Aceh disebabkan tidak sinkronnya pengaturan UU Pemilu dan UU Pilkada dengan UU Pemerintahan Aceh. Hal itu juga diperkuat dengan Putusan MK yang menyatakan Pasal 557 dan Pasal 571 huruf d UU Pemilu bertentangan dengan UUD 1945 karena pembentukannya tidak sesuai dengan ketentuan perubahan UU Pemerintahan Aceh yang dimuat dalam UU Pemerintahan Aceh itu sendiri. Penelitian ini merekomendasikan agar dualisme kelembagaan lembaga pengawas pemilu dan pilkada di Aceh segera diakhiri melakukan perubahan terhadap UU Pemilu, UU Pilkada dan UU Pemerintahan Aceh

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The Supreme Court (MA) decided that candidates for members of the Regional Representative Council (DPD) from political party administrators for the 2019 Election were still allowed, even though previously the Constitutional Court (MK) had banned it (Decision No. This conflict is due to differences in interpreting the timing of the implementation of the ongoing 2019 Election stage process. The Constitutional Court stated that the decision was enforced since the 2019 Election and this was not retroactive. Because it is still at the Provisional Candidate List (DCS) stage, so it is possible to change regulations. Meanwhile, the Supreme Court considers that the Constitutional Court's decision must be enforced after the 2019 Election or apply in the future (prospective), because the stages have been running, so that changes in requirements can be made The legal implication that occurs is that there is legal uncertainty for the General Election Commission (KPU) to follow which decision. To solve this problem can be used the doctrine of validity (enforceability of norms). The existence of a hierarchy of legal products being tested and a basis for testing certainly has a legal consequence of the existence of a hierarchy of norm validity in the decisions of the Supreme Court and the Constitutional Court. When there is a conflict between the Supreme Court decision and the Constitutional Court, the verdict with the basis and object of examination in the hierarchy of laws and regulations that is higher, namely the Constitutional Court decision, has a higher validity than the Supreme Court decision. So that problems like this do not exist anymore, testing of laws and regulations should only be carried out by one institution, namely the Constitutional Court.

The present essay attempts to show how anti-cosmic dualism, characteristic of most ancient Gnostic systems, has left traumatic marks up to the present day on the relations of the human being with the cosmos and nature. By radically opposing Spirit and Matter, God and the Demiurge, the supremely perfect and “foreign” divine world, to this material and evil world – a “strange” land and “forced exile” in which the Gnostic feels “homeless”; by proposing an antithetical metaphysics based on sola gnosis, we can see in ancient Gnosticism the remote premises which have sickened our culture, marked by the conflictual paradigm in the relationship of man with the world and its creatures, and, thus, have contributed to the degradation of the inhabitant-habitat relationship. [ABSTRACT FROM AUTHOR]

Conceptions and accusations of sorcery and witchcraft are causing major societal problems many places in Africa, and many churches in Côte d'Ivoire are fighting against this using «power encounters» as main strategy. This implies that while the church might be fighting against the phenomenon, it also continues to substantiate these notions, in accepting the traditional cosmology on which these notions are based. I want to explore an alternative approach to the witchcraft discourse. I argue, based on the Mahou people understanding of gbaaya (witchcraft), that a key element of traditional Ivorian anthropology is dualistic. I also explain how this understanding is perpetuated in the church, underpinned by a theological dualism. Then I briefly present a Christian holistic anthropology as an alternative to the traditional anthropology and show how it can provide an alternative interpretive framework for the church. In this way, I show that there are theological resources to deconstruct and reconfigure the traditional view of the human person and thus that the church can present alternative interpretive categories to the cosmology of witchcraft, if it desires to do so. My hope is to give a contribution to the understanding of the Ivorian witchcraft discourse, and a much needed cross-cultural theological debate. [ABSTRACT FROM AUTHOR]

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Copyright of Synergies Pays Germanophones is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Undang-Undang Nomor 2 Tahun 2018 tentang Perubahan Kedua Atas Undang-Undang Nomor 17 Tahun 2014 tentang Majelis Permusyawaratan Rakyat, Dewan Perwakilan Rakyat, Dewan Perwakilan Daerah, dan Dewan Perwakilan Rakyat Daerah, telah memberikan kewenangan kepada Dewan Perwakilan Daerah (DPD) untuk melakukan evaluasi dan pemantauan terhadap Perda dan rancangan Perda. Hal tersebut mengindikasikan adanya dualisme kewenangan evaluasi rancangan Perda antara Pemerintah Pusat dengan DPD. Penelitian ini berfokus menjawab pertanyaan: (a) bagaimana kewenangan pengawasan rancangan Peraturan Daerah dalam sistem hukum Indonesia? (b) bagaimana implikasi dualisme pengawasan rancangan Peraturan Daerah terhadap kepastian hukum pengawasan rancangan Peraturan Daerah dan pengaturan kewenangan urusan pemerintahan yang menjadi domain pemerintahan daerah? Penelitian ini bertujuan untuk menelaah konstruksi pengawasan rancangan Perda dan implikasi dualisme pengawasan rancangan Perda antara DPD dan Pemerintah Pusat. Penelitian ini merupakan penelitian hukum normatif, dengan menganalisis data sekunder berupa peraturan perundangan-undangan dan literatur terkait dengan pengawasan rancangan Perda, khususnya terkait evaluasi rancangan Perda. Hasil penelitian ini menunjukkan bahwa kewenangan pengawasan rancangan Perda oleh DPD secara normatif telah memperluas lingkup rancangan Perda yang dapat dievaluasi, dengan beberapa catatan hukum yang perlu diperhatikan dalam pelaksanaan kewenangan tersebut.

Dans cette étude consacrée à Platon et Plotin, il s'agit de mettre au jour toute l'originalité de la pensée de Platon et de Plotin face au problème de la séparation (chôrismos) à travers l'analyse précises de certains dialogues de Platon et de Traités significatifs de Plotin.

Global living standards have increased considerably as a result of the progress brought about by human civilization. However, ecological crises, global nuclear armament and an increasing sense of psychological discontent are among a list of things that bring into question the nature of modernity. Often these large-scale collective issues seem too overwhelming for the individual to ponder in any great depth and thus the question, 'how are we, as individuals, supposed to address the problems facing broader humanity?' remains. This paper suggests that it is the underlying conceptual dualisms that prevent an answer to this question, and by mapping the interaction between psyche and civilization, the actions necessary to correct the trajectory of Western civilization may become apparent. [ABSTRACT FROM AUTHOR]

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The sudden appearance of the enormously threatening COVID19 virus with its subsequent more infectious mutations challenged the very foundations of practically all countries around the world. It also prompted me to broaden the scope of reflecting on the age-old problem of "life and death". Amidst our growing knowledge of living entities it soon became clear that the cell is the smallest living entity -- exceeding the largest macromolecule by about 1 000 times. By the end of the 18th century viruses were discovered and they appeared to be entities intermediate between nonliving and living entities. From a philosophical perspective it opened the way to many intriguing questions directed at the boundaries of our knowledge. One question is how do we describe the diversity of things, properties and processes which we experience in our daily lives. Already in Greek culture we encounter theoretical approaches that opted for the exploration of just one mode of explanation. It gave rise to two opposing monistic orientations: panmechanism and panvitalism. Underlying this opposition there lurks a straightforward basic question, namely What is a plant? We argue that without prior knowledge of the difference between material things, plants and animals it would not even be possible to commence studying plants. The hypothetical transition from material configurations to truly living entities over a vast period of time is problematic because the long timespan, in fact, conceals an unsolved problem, namely the abrupt moment of transition -- the change from one moment to the next from nonliving to being alive. Assuming the simultaneous appearance of protein and DNA caused new unsolved problems. Attention is also given to elements of the question concerning what is matter, indicative of the unavoidable foundation of living entities. After some brief reflections on the various realms found in nature, elements of our earlier remarks about mechanistic and organistic approaches are connected to some problematic modern views. Simpson is correct in his criticism of the expression "molecular biology" because molecules, as such, are not alive. Von Bertalanffy expands on this issue with his remark that these processes are different in a living, sick or dead dog; but the laws of physics do not differentiate, being indifferent to whether or not dogs are alive or dead. That the physical substrate of living things contains its own distinct problems, steered our analysis into a slightly different direction. Finally, contemplating the multifaceted nature of the process of dying is followed up by looking at some constitutional issues and some implications for human rights. [ABSTRACT FROM AUTHOR]

De nos jours, lorsque l’on parle de la République Démocratique du Congo (RDC), on entend souvent parler du problème démocratique ainsi que des conflits meurtriers qui ont lieu dans certaines régions notamment du Kasaï ou des Kivus. Les journaux expliquent souvent ces violences en faisant référence à des conflits ethniques et fonciers qui constituent le quotidien des congolais depuis des dizaines d’années. La problématique foncière joue en effet un rôle important dans la cohésion et la paix sociale du pays. Si le sol et sous-sol appartiennent à l’Etat, deux régimes fonciers coexistent de facto: celui de la concession, en ville et dans les grandes exploitations agricoles, minières ou forestières; et partout ailleurs celui des terres domaniales relevant des règles coutumières. Celles-ci se heurtent aux bureaux du cadastre, qui, sur fond de flou juridique et de corruption à tous les niveaux, confisquent les terres des communautés paysannes pour brader au plus offrant. La spoliation des terres agricoles et le pillage minier sont illustrés par des cas précis relevés au Kivu et au Katanga et dans la plupart des coins de la RDC, montrent l’ampleur d’un désastre qui est aussi humain et environnemental. Les résultats des analyses montrent que 80% des conflits soumis aux cours et tribunaux se rapportent, directement ou indirectement, au foncier et à l’immobilier, signe que le secteur foncier est l’objet de préoccupations et de problèmes. Les acteurs travaillant dans la médiation des conflits au niveau local confirment qu’une part très importante des conflits qu’ils sont amenés à trancher est liée à des questions de terre. D’autant que le secteur foncier est primordial dans les vies des citoyens de la RDC que l’on pense au développement socio-économique, à la paix, à la sécurité ou à la stabilité.

Les sociétés africaines ont eu des organisations qui ont évolué et se sont maintenues en dépit du temps qui nous sépare de l’Antiquité. Parmi celles-ci, nous avons les castes qui sont, pour certains, une absurdité qu’il faut abandonner sans chercher à les comprendre. Pourtant, celles-ci peuvent nous éclairer sur le fonctionnement de notre société et son évolution. Les castes sont une stratification sociale établie sur la base des activités professionnelles, des métiers. C’est en Egypte ancienne qu’elles vont se professionnaliser et s’hériter. Au fil du temps, la religion et la loi vont intervenir dans le système des castes pour y introduire l’endogamie, la hiérarchie et le mépris tels que nous l’observons, aujourd’hui, chez certaines ethnies africaines.

La progressive valorisation du corps a été l’une des idées les plus fécondes de l’orthodoxie. Elle a vidé de son sens le traditionnel dualisme antique. La présente étude, fondée sur les manuels d’hérésiologie, les recueils de Questions et réponses et les récits hagiographiques, montre que dans l’anthropologie byzantine le corps est constitutif de la personne. Le thème des « deux Adam » (Barsanuphe et Jean de Gaza, Syméon le Nouveau Théologien) permet d’illustrer pour finir ce qui apparaît comme une « refondation de l’homme charnel ».

On se concentre ici sur l’analyse des rapports entre l’âme et le corps, à la fois dans le domaine théologique et dans les images, pour montrer que les conceptions dominantes de la personne humaine au Moyen Âge sont duelles mais non dualistes. Même si opère une pesanteur dualiste, s’affirme plus nettement encore, notamment aux xiie et xiiie siècles, une dynamique anti-dualiste qui tend à articuler positivement le corps et l’âme. On fait l’hypothèse que cette dynamique est étroitement liée à l’affirmation de l’institution ecclésiale, dont la position dominante repose sur sa capacité à spiritualiser les réalités matérielles.

Sammendrag Det følgende er en norsk oversettelse av de fem første brevene i korrespondansen mellom prinsesse Elisabeth av Böhmen og René Descartes, skrevet på fransk i 1643. Brevene er en diskusjon av sjelens kausalitet. Med oversettelsen følger en kort innledning.

Sammendrag I artikkelen argumenterer jeg for at Elisabeth av Böhmen, gjennom hennes kritikk av den kartesianske dualismen mellom sjel og legeme, motiverer Descartes til å videreutvikle og presisere sin teori om samvirket mellom de to substansene, en prosess som kulminerer i den velkjente teori om konglekjertelen (glandula pinealis). I Meditasjoner fra 1641, som utgjør utgangspunktet for korrespondansen i 1643 mellom Elisabeth og Descartes, angår Descartes sitt hovedargument vesensforskjellen mellom de to substansene; mens sjelen (res cogitans) fungerer i samsvar med logikkens prinsipper, virker legemet (res extensa) i overensstemmelse med mekanikken. Descartes har heller lite å si vedrørende foreningen mellom de to substansene, og han gir ikke noen forklaring på denne. Heller ikke i svarene på Elisabeths brev lanserer han noen slik forklaring, men Elisabeths spørsmål motiverer ham, i sitt siste verk, Sjelens Pasjoner fra 1649, til å utvikle og offentliggjøre konglekjertelteorien.

The concept of justice in NP van Wyk Louw's work finds its most complete expression in the drama text Die dieper reg ("the deeper justice") and in an essay entitled "Die ewige trek", both written in 1938. The strongly nationalistic tones characterising these works (1938 was the centenary year of the Great Trek), the linguistic licence he allowed himself to express his particular concept of justice and an underlying dualism in his use of a combination of the above resulted in critics' apparent struggle to acknowledge an inherent worth in Louw's view of justice as a philosophical construct. This essay seeks to present an argument for an understanding of his concept of justice in these and other works as an expression of the Platonic idea of law ("Rechtsidee"). It is proposed that the question often posed and variously answered by the politically inept Voortrekkers and their nineteenth-century descendants, namely "Who has the king's voice?", as a fundamental question of democratic statehood is a good example of an - ultimately unattainable - search for an ideal of justice, of the idea of law, that would satisfy Van Wyk Louw's concept of justice within an emerging nationhood. That search, conducted in the context of an open discourse, was just such a "powerful metaphysical instrument of the spirit" that elevated the Voortrekkers and their nineteenth-century descendants through trial and error to "a higher form of humanity". The current South African Constitution is the contemporary repository of the "king's voice" and loyalty to its values and principles is fundamental to a proper understanding and expression of Van Wyk Louw's idea of law. [ABSTRACT FROM AUTHOR]

Even in Putëm zerna [Grain's Way] (where in moments of mystical fullness the world appears transfigured), Khodasevich's poetic work is dominated by a dualistic worldview, which ultimately relates to the mystical idealism of the Russian Symbolists inspired by Vladimir Solovyov. Such an attitude to the world is realized first of all in the dualism Body ("Me") / Soul (Spirit), where the body is perceived as an "envelope", from which the soul can get free only with great difficulty. In Tjazëlaja lira [The Heavy Lyre], the dualism "Me" (Body) / Soul grows up, and the poet's mystical aspiration turns into painful effort towards the attainment of transcendence. The physical intensity of this effort is so strong that it becomes practically pathological. Since the body symbolises the imprisonment in the world that the poet rejects, the interior dichotomy Body/Soul exacerbates with the poet's perception of the dualism earthly World/another World. The "inert" material that is transcended by the poet- «Orpheus» in «Ballada», the final poem of Tjazëlaja lira, gives place in Evropejskaja noc' [European Night] to the world that is crashed by materiality, while the expressionist vision of the "German cycle" is dominated by violence and a degrading sexuality. The rejection of Body and the disgust for Flesh is contrasted in Khodasevich's poetic work with the image of a foetus and its life in the mother's womb. The poet associates this image with the "native, original world" of the Soul and the original Life. This image is not very stable, but it is radically positive. Such a sacralization of the image of a foetus and Motherhood can be correlated with the image of the Virgin, who embodies for Khodasevich the fusion of earthly and divine. [ABSTRACT FROM AUTHOR]

Even in Putëm zerna [Grain’s Way] (where in moments of mystical fullness the world appears transfigured), Khodasevich’s poetic work is dominated by a dualistic worldview, which ultimately relates to the mystical idealism of the Russian Symbolists inspired by Vladimir Solovyov. Such an attitude to the world is realized first of all in the dualism Body (“Me”) / Soul (Spirit), where the body is perceived as an “envelope”, from which the soul can get free only with great difficulty. In Tjažëlaja lira [The Heavy Lyre], the dualism “Me” (Body) / Soul grows up, and the poet’s mystical aspiration turns into painful effort towards the attainment of transcendence. The physical intensity of this effort is so strong that it becomes practically pathological. Since the body symbolises the imprisonment in the world that the poet rejects, the interior dichotomy Body/Soul exacerbates with the poet’s perception of the dualism earthly World/another World. The “inert” material that is transcended by the poet-«Orpheus» in «Ballada», the final poem of Tjažëlaja lira, gives place in Evropejskaja noč’ [European Night] to the world that is crashed by materiality, while the expressionist vision of the “German cycle” is dominated by violence and a degrading sexuality. The rejection of Body and the disgust for Flesh is contrasted in Khodasevich’s poetic work with the image of a foetus and its life in the mother’s womb. The poet associates this image with the “native, original world” of the Soul and the original Life. This image is not very stable, but it is radically positive. Such a sacralization of the image of a foetus and Motherhood can be correlated with the image of the Virgin, who embodies for Khodasevich the fusion of earthly and divine. [ABSTRACT FROM AUTHOR]

El artículo es una reflexión basada en evidencias respecto de los dualismos jerárquicos que se presentan en nuestra sociedad y cultura occidental. Se analizan dos dualismos cuyos polos son hombre-mujer y ciencia-arte. Se consideran estudios y reflexiones que muestran la relación opresor-oprimido que se ha manifestado y que aún se manifiesta en estos dualismos. Se considera para este análisis mujeres en los diferentes lenguajes del arte: música, plástica, literatura y movimiento.

Des oppositions théoriques et épistémologiques ont jalonné l'histoire de la psychologie. L'hypothèse que nous évaluons ici est que ces oppositions sont soutenues, souvent de manière implicite, par des oppositions plus profondes, de nature philosophique, métaphysique, voire même religieuses. La question philosophique au cœur de cette étude concerne la dualité entre l'esprit et le cerveau et donc l'opposition classique entre dualisme et physicalisme. À l'aide d'un questionnaire qui a été adressé aux enseignants-chercheurs de 8 universités françaises, nous disposons désormais d'une représentation synthétique et précise du positionnement des enseignants-chercheurs issus des grandes sous-disciplines de la psychologie et des neurosciences. Au vu des résultats obtenus, il apparaît clairement que nos convictions philosophiques et métaphysiques sont extrêmement contrastées et révèlent des contradictions internes fortes au niveau même du fondement de notre discipline. Nous abordons dans la discussion l'impact de ces oppositions sur nos conceptions de la recherche comme de la pratique clinique. The history of psychology has been marked by strong methodological, theoretical and epistemological controversies. In this paper, we evaluate the hypothesis that these well-known controversies are often implicitly supported by philosophical, metaphysical and probably religious oppositions. The focus of our investigation concerns the classical opposition in philosophy between dualism and physicalism, more specifically the complex relationship between the brain and the mind. One hundred and sixty-six teachers and researchers (30 in clinical psychology, 37 in cognitive psychology, 31 in development psychology, 38 in social psychology and 30 in neurosciences) from 8 French universities have accepted to participate in this survey by responding to a questionnaire made of 17 questions. Data were analyzed using factor analysis technique and the results of the principal component analysis (PCA) revealed four main factors that are more likely to define accurately the philosophical profile of each sub-discipline. The main result of this survey is that philosophical and metaphysical positions, at the foundations of psychology, clearly distinguish and oppose the five studied sub-disciplines. At one extreme, there are cognitive psychologists and neuroscientists who are strongly physicalist. To the contrary, clinical and social psychologists exhibit more dualistic representation. Developmental psychologists occupy an intermediate position between these two extremes. Finally, we analyzed the implications of the participants' philosophical representation differences, from an epistemological and clinical/practical point of view. The important point is that these philosophical and metaphysical oppositions are largely implicit. Indeed, inside our community, it is very rare, if not exceptional, that they are explicitly involved in the theoretical or epistemological conflicts, which exist inside our discipline. However, it is probable that they play a massive role in our debates, a role all the more important, as we are largely unconscious of them. The current study is the first to tackle such an important topic by describing more accurately the philosophical representation of scholars in major sub-fields of psychology. By revealing such deep metaphysical oppositions, we hope to shed a new light on the origins of these persisting conflicts in psychology. [ABSTRACT FROM AUTHOR]

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This paper examines Travels (short title), botanist William Bartram’s only book, published in 1791. It argues that Bartram’s vision of sharing nature in the American colonies of the Southeast is original. Departing from a purely dualistic view of nature, Bartram indeed adopts a holistic viewpoint which in turn seems to evolve towards what would be called today environmental ethics.

The use of potentially deadly force. May life be taken in order to defend other values than life and health? Until the new provision on the right to life in the Norwegian constitution, Norwegian law would seem to have allowed for this, whereas our obligations under international law, especially under the European Convention on Human Rights, would seem to prohibit it. This text argues among others for a revision of the penal law provision on self-defense in order to better reflect current domestic law.

Abstrak : Ibn Taymiyyah, meski dikenal sebagai tokoh panutan radikalis salafi yang anti pembaharuan dan alergi tasawuf, ternyata merupakan inspirator kaum modernis dan juga seorang sufi. Bagaimana mungkin seorang yang anti tasawuf juga adalah seorang aktivis tasawuf ? Bagaimana posisi Ibn Taymiyyah seharusnya dipetakan? Bagaimana pula sikapnya yang terlihat kontradiktif ini dapat dijelasakan? Dengan mengkaji karya-karyanya dan mempertimbangkan pengalaman hidup Ibn Taymiyyah yang ditelisik melalui perspektif psikosufistik penulis akan menjawab persoalan tersebut. Tulisan ini menyatakan bahwa kritikan dan penolakannya atas jenis tasawuf tertentu (nazharī-falsafī) didasarkan kerancuan dalam pemaknaan istilah dan paradigma yang berbeda dari objek yang dikritiknya. Ditunjukkan pula sikapnya menjelang kematian —dalam kondisi batin terkondisikan sedemikian rupa sehingga bukannya dipenuhi diskursus ilmiah, ia tenggelam dalam taqarub dan perhatian penuh kepada Allah dan mencapai puncak pengalaman sufistik, fana— kendatipun kontradiktif, tidak lain merupakan perkembangan dari kesadaran religiusnya.Kata kunci : radikalis salafi, dualisme, fiqh al-qulūb, neo-sufisme, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.Abstract : Ibn Taymiyya, despite being well-kown as a figure of salafi-radicalists which are anti-reformism and oppose tasawuf, in fact is an inspiring figure for some modernist Muslims and is a sufi. How could it be possible for someone who criticizes tasawuf to be a sufi? How should Ibn Taymiyya be placed correctly in this regard? How could his contradictive attitude be explained? These questions will be discussed in paper through a careful study of his works and by investigating his life-experience from a psycho-sufistic perspective. This paper argues that his criticism to certain kind of tasawwuf, i.e., the naẓarī-falsafī, is often based on confusion in understanding terms and departs from different paradigm used by the object of his criticism. Finally this paper shows that the attitude he has, towards the end of his life—in an inwardly situated condition in such a manner so he is far from any discursive activities and totally drowning in the taqarruband having full attention to God and achieving the peak of mystical experience, the annihilation— however contradicts to his early standpoint, is nothing but the continuation and growth of his religious maturity.Keywords : salafi-radicalist, dualism, fiqh al-qulūb, neo-sufism, tasawuf naẓarī-falsafī, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.

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Agama memainkan peran penting dalam kehidupan manusia, sebagai sesuatu yang memiliki fungsi pengatur kehidupan manusia, agama seharusnya membawa kepada perdamaian serta kasih sayang, namun dalam kenyataan seringkali agama berubah fungsi. Layaknya dua sisi mata uang. Agama yang awalnya menjadi sumber kedamaian dan kebahagiaan, seringkali berubah menjadi sumber ketegangan, teror yang menakutkan. Vandalisme dan tindakan kekerasan lainnya sering kali beratasnamakan agama. Otoritas keagamaan disalahgunakan dan itu terjadi berulang-ulang, dan akhirnya kesucian agama itu ternodai. Pemaknaan nilai agama sebagai sebuah entitas yang membawa perdamaian harus disadari kembali, sehingga agama dapat kembali ke fungsi awalnya sebagai pusat kedamaian. [Religion plays an important role in human life, as something that has a regulatory function of human life, religion should lead to peace and love, but in reality often religious change function. Like the two sides of the coin. Religion is initially a source of peace and happiness, often turn out to be a source of tension, terror scary. Vandalism and other acts of violence often beratasnamakan religion. Religious authority abused and it happens over and over again, and finally the sanctity of religion was tainted. Meaning of religious values as an entity that brings peace have to realize again. Thus, religion can be returned to the original function as a center of peace.]