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Abstract. Postmodernism (postmo) is associated with deconstruction, skepticism and philosophical criticism of the concept of universal truth and objective reality. For postmodernist thinkers, reason and logic are merely conceptual constructions and therefore are only valid within the intellectual traditions adopted by their users. These thinkers emphasize the differences in human experience and the plurality of truth, while dogmatic theology claims God and objective reality as the only truth. Based on this, this paper attempted to analyze the influence of postmo on theology in order to build a new paradigm for the development of theology. The method used in this article was literature study. The result of this study indicates that theology must learn from postmodernism. Theology must renew itself so that its arguments can be accepted. Abstrak. Postmodernisme (posmo) dihubungkan dengan dekonstruksi, skeptisisme dan kritik filosofis terhadap konsep kebenaran universal dan realitas yang obyektif. Bagi para pemikir posmodernisme, akal budi dan logika hanyalah konstruksi konseptual dan karenanya hanya sah di dalam pendirian tradisi-tradisi intelektual yang dipakai oleh penggunanya. Para pemikir itu menekankan perbedaan pengalaman manusiawi dan kemajemukan kebenaran, sementara teologi dogmatik mengklaim Tuhan dan realitas obyektif sebagai satu-satunya kebenaran. Berangkat dari hal itu tulisan ini mencoba menganalisa pengaruh posmo terhadap teologi untuk membangun sebuah paradigma baru demi perkembangan teologi. Metode yang digunakan di dalam artikel ini adalah studi literatur. Hasil dari kajian ini menunjukkan bahwa teologi harus belajar dari posmodernisme. Teologi harus membaharui diri sehingga argumen-argumennya dapat diterima.

Dialogue (diálogos) is a fundamental concept in the existential foundations of philosophy, and metaphysics, from Aristotle to the present day, has been the fundamental form and very essence of philosophy. The first forms of dialogue can be traced back to ancient Greek tragedy, which portrays fateful events. In these tragedies, the chorus and actors engage in a dialogue that goes beyond everyday conversation. It serves to represent and understand these fateful events, involving both the posing of a thesis (statement) and its antithesis (opposition) in ancient Greek terms. This logical and linguistic structure finds its foundation in the concept of logos, which for Heraclitus extends beyond mere speech or words. The foundations of philosophical dialogue lie partly in ancient tragedy and partly in Heraclitus' concept of the struggle of opposites. Dialogue is a form of communication aimed at overcoming misunderstandings. It is distinct in its origin, foundation, and multifaceted development from both discussion and dispute. Particularly in the context of contemporary communication, it is valuable to revisit some of the elements and characteristics that differentiate these terms. From a historical perspective, philosophical dialogues are not always unambiguous or unified in form. Therefore, it is important to re-emphasize the core thread and crucial significance of philosophical dialogue, which has persisted for millennia and embodies the "eternal return" to humanity's metaphysical quest for truth and meaning. [ABSTRACT FROM AUTHOR]

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Copyright of Új Pedagógiai Szemle is the property of University of Miskolc 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.)

Knižná recenzia.

This article deals with the problem of teaching the history of literature, specifically with regard to Polish (and Czech) literary history in the context of foreign study, namely in Germany. The authors are concerned with the question of whether it is possible to teach the history of literature to foreign students according to the standards set for Polish (and Czech) students, i.e. through a historical and literary perspective, division into epochs and, above all, with regard to the canon. In view of the fact that undergraduate curricula in Germany provide only a few hours of instruction in literary history, and that German students are not taught the literary canon at school but rather learn to question the normative value of every author or text, the teaching of ‘traditional’ literary history in Germany is problematic. Drawing on their own biographical experience as part of the ‘twilight of the canon generation’, the authors argue that the didactic process requires an awareness both of the need for a canon — as a kind of ‘map’ to navigate the territory of literature — and of its constant questioning, deconstruction, rewriting, and expansion. In the next part of the article, the authors discuss the ‘poststructuralist turn’ in literary historiography and examine selected poststructuralist textbooks on the history of national literatures, especially those that do not abandon the basic assumptions of literary synthesis in their ambition to give new order to the material. Another part of the article discusses the textbook Polnische Literatur im langen 19. Jahrhundert. Grundkonzepte — Author:innen — Textinterpretationen, created by the Leipzig Institute of Slavic Studies in cooperation with the Polish Academy of Sciences, a textbook that aims to present the history of Polish literature 1822–1939 as a history of Polish attitudes towards both cultivating and questioning the Polish canon. The handbook was conceived on the basis of the programs of the B.A. Polish literary courses in Leipzig and its preparation involved the participation of the students as translators and commentators on chapters written in Polish. The conclusion of the article is a plea for a hermeneutical consideration of the didactic relevance of canons as interpretationalcommunicational tools giving students and others the possibility to mediate between the orientation skills a tradition can provide and its critical inquiring, as well as to make different point of views intelligible to one another.

Konsep “teks” dalam paradigma hermeneutika dan postmodernisme oleh filsuf sosial humaniora dimaknai sebagai representasi yang tidak terbatas pada dokumen tertulis, tetapi perilaku, bahasa, simbol, tindakan, norma, artefak, maupun yang berhubungan dengan aspek kekuasaan dan politik yang dapat dilihat sebagai jalinan makna. Namun, arsiparis memaknai arsip sebagai teks dalam medium dan kelembagaan yang mengacu pada teks dalam bentuk fisik yang tersimpan di lembaga informasi. Penelitian ini menggunakan pendekatan deskriptif kualitatif yang dilakukan melalui metode studi pustaka, khususnya yang berkaitan dengan konsep “teks”. Penelitian ini menjelaskan konsep “teks” dalam paradigma hermeneutika dan postmodernisme yang berkaitan dengan arsip sebagai “teks” dan relevansinya dalam bidang kearsipan. Sesuai dengan pandangan postmodernisme, kearsipan juga dipengaruhi oleh konteks sosial, budaya, politik, ekonomi, dan perkembangan teknologi. Pentingnya arsip saat ini bukan hanya dilihat dari tataran praktis, melainkan tataran konseptual yang lebih luas dengan cara pandang yang lebih demokratis. Konsep “teks” dalam paradigma hermeneutika dan postmodernisme dapat menghasilkan ide dan wacana kearsipan yang baru, tidak terbatas pada ranah praktikal, tetapi juga akan memperluas perspektif dalam pengembangan bidang kearsipan itu sendiri.

Artikel ini membahas tentang proses transformasi gebyok Kudus sebagai elemen tradisi dan penerapannya pada berbagai konteks. Gebyok Kudus merupakan elemen tradisi Indonesia yang kerap dijumpai pada hunian maupun ruang publik dan telah mengalami penyesuaian dari masa ke masa. Penelitian terdahulu terkait gebyok membahas mengenai ragam hias dan makna, namun kajian mengenai proses transformasi gebyok pada masa lalu dan masa kini belum banyak dibahas. Studi ini menggunakan pendekatan hermeneutika dan intertekstualitas untuk memersepsikan objek kajian dan mengkaji transformasi yang terjadi. Telaah lebih lanjut dilakukan terhadap data objek gebyok Kudus lama maupun baru melalui observasi, dokumentasi, dan wawancara terhadap pemilik rumah, tokoh budaya setempat, dan pelaku industri ukir kayu untuk mengetahui latar belakang sosial budaya perubahan gebyok. Penelitian ini mengidentifikasi proses transformasi dan transposisi gebyok Kudus yang ditunjukkan dengan adanya perubahan wujud, fungsi, makna, dan penempatan. Gebyok Kudus sebagai elemen tradisi yang sarat dengan simbolisme menjadi objek dengan makna yang berbeda secara estetika dan fungsi. Pemahaman ini memperlihatkan evolusi elemen tradisi arsitektur berdasarkan perubahan kebutuhan perancangan dari masa ke masa. This article explores the transformation process of Kudus gebyok as a traditional element based on hermeneutic and intertextuality. Kudus gebyok is an Indonesian traditional element that commonly found in domestic or public space which have adapted from time to time. Previous studies about gebyok have discussed about the various aesthetic and meanings of gebyok, but there is limited discussion on the transformation of gebyok from the past to the present. This study employs hermeneutics and an intertextual approach to explore gebyok as the object of study and its transformation process. Further exploration is done to new and older gebyok through observation, documentation, and interviews with house owners, local cultural figures, and local wood carving craftsmen to understand about the socio-cultural background of gebyok and its changes. This study identifies the transformation and transposition of Kudus gebyok that is demonstrated through changes in its form, function, meaning, and placements. Kudus gebyok as a traditional element is imbued with symbolism into objects with different meanings in terms of aesthetics and usage. Such understanding demonstrates the evolution of traditional architecture based on changes in design needs from time to time.

Dalam kehidupan sosial selalu ada permasalahan yang terjadi, kehidupan sosial tersebut dapat digambarkan dalam sebuah drama. Tujuan dari penelitian ini ialah untuk mengkaji kritik sosial menggunakan pendekatan hermeneutika Hans George Gadamer dalam naskah drama “Mamas” karya Bode Riswandi. Metode penelitian yang digunakan adalah metode deskriptif kualitatif dengan menggunakan pendekatan hermeneutika Hans George Gadamer. Sumber data dalam penelitian ini ialah naskah drama “Mamas” karya Bode Riswandi. Teknik pengumpulan data yaitu dengan menentukan objek dan fokus penelitian, membaca dan memahami objek penelitian, mengidentifikasi objek penelitian dengan pendekatan dan teori, menganalisis dan menyusun hasil analisis. Teknik analisis data yaitu dengan teknik simak dan catat. Hasil penelitian menunjukkan naskah drama “Mamas” karya Bode Riswandi terdapat tujuh bentuk kritik sosial, antara lainpermasalahan pelaku profesi, permasalahan kenalakan, kejahatan dalam citra pemerintah, permasalahan penggunaan fasilitas kantor, permasalahan lalu lintas, perbedaan taraf kehidupan, dan permasalahan unjuk rasa. Naskah drama “Mamas” karya Bode Riswandi ini merupakan naskah drama yang isinya sangat kental dengan kehidupan sosial masyarakat masa kini.

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Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos 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.)

Da'wah is transcendental communication in doing good. Prophetic communication in da'wah communication shows that later a communicator or what is commonly called a preacher in da'wah communication will convey divine messages to the honeymooners/congregations or communicants. The three pillars as the characteristics of prophetic social science are amar ma'ruf (humanization), nahi munkar (liberation), and faith in Allah (transcendence). Hermeneutics has a foundation for understanding the birth of a text in a certain context or how a context gives rise to certain texts. In this study using qualitative methods with literature studies using paul ricoeur's hermeneutic analysis. The result of this research is that in Rabiah Al-Adawiyah's Mahabbah love poem, everyone's life will experience suffering. Rabiah's poem contains the prophetic values of amar ma'ruf (humanization), nahi munkar (liberation), and faith in Allah (transcendence). In the context of da'wah communication, Rabiah Al Adawiyah is a communicator. The source of communication that Rabiah took was from the upbringing she received. The communication messages conveyed by Rabiah aim for us to always worship and prioritize Allah. The da'wah medium used is the poetry delivered by Rabih in the book Mahabbah Cinta Rabiah Al Adawiyah, Jamaah or honey or communicants who receive the message are us, the readers of this book. The purpose of the activities carried out is to invite people like Rabiah who they are devoted to worship and really love Allah as their Lord. The feedback generated in this communication process is in a positive direction where no reader has expressed dissatisfaction with the writing in this book.

Iz svih djela sv. Hildegarde iz Bingena proviru nadahnuće i upute iz Pravila sv. Benedikta. Za života cijenjena, dugo je vremena njezino djelo bilo zastrto pomanjkanjem zanimanja, da bi u 20. stoljeću bila “ponovno otkrivena” kao autorica čija djela - književnost (proza, stihovi, dramsko prikazanje), teologija, glazba, prirodna filozofija - i današnjim primateljima progovaraju kao jedinstven spoj poetskoga nadahnuća i nabožne književnosti. Ona uvijek promatra sve stvorenje kao jedno, kao Božje djelo pa stoga traži veze između povijesti svijeta i povijesti spasenja, te između stvorenoga, materijalnoga svijeta i Stvoritelja, tj. one stvarnosti koja je neprolazna. A u središte stvorenja Bog je bio postavio upravo čovjeka koji jest creatura, ali ima i dostojanstvo da bude operarius Dei. Taj panoramski pogled najjasnije dolazi do izražaja u Hildegardinim vizijama, napose u djelu “Scivias” (nastalom između 1142. i 1151. god.) koje obuhvaća različite žanrove i diskurse, od stihova preko (kraćih) teoloških traktata, do prirodnofilozofijskih razmatranja. Uz to u vizijama kombinira različite moduse (pitanja i odgovori, pripovijedanje, opis, tumačenje, komentar), a takav se postupak može nazvati specifičnim višeglasjem ili suzvučjem različitih žanrova i modusa.

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Abstract. Sermons by Lay Preacher (LP) in Pentecostal circles are often judged to depart from arbitrary interpretations because they involve personal experience in the biblical text understanding. However, Hans-Georg Gadamer has promoted the fusion of horizon in his hermeneutic ideas, which seems to be in line with LP's practice of interpreting biblical texts. Thus, the aim of this study is to demonstrate how far fusion horizon in Gadamer's hermeneutics is applied by LP. The method used in this study is a qualitative method with a structured literature study approach and phenomenology to a LP, and church pastors who have experience being served by the LP. The results showed that the process of interpreting the biblical text by LP is in line with horizon fusion in Gadamer's hermeneutics, where LP's spiritual experience plays a role in widening the horizon in understanding the biblical text. Abstrak. Khotbah oleh Lay Preacher (LP) di kalangan Pentakostal seringkali dinilai berangkat dari penafsiran secara sembarangan karena melibatkan pengalaman pribadi dalam proses memahami teks Alkitab. Namun demikian, Hans-Georg Gadamer pernah mencetuskan fusi horison dalam gagasan hermeneutiknya, yang nampaknya sejalan dengan praktik interpretasi teks Alkitab oleh LP. Dengan demikian, tujuan studi ini adalah untuk menunjukkan sejauh mana fusi horison dalam heremeneutika Gadamer tersebut diterapkan oleh LP. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan studi literatur terstruktur dan fenomenologi kepada seorang LP, dan gembala jemaat yang memiliki pengalaman dilayani oleh LP. Hasil penelitian menunjukkan proses interpretasi teks Alkitab oleh LP sejalan dengan fusi horison dalam hermeneutika Gadamer, di mana pengalaman spiritual LP berperan memperlebar horison dalam pemahaman teks Alkitab.

Penelitian ini bertujuan untuk mendeskripsikan makna cinta dalam trilogi kumpulan puisi “Yang, Kepayang, dan Hyang” karya Abdul Wachid BS melalui Hermenutika Paul Ricoeur. Jenis penelitian kualitatif interpretatif dengan satuan data berupa kata, baris, dan bait yang terdapat trilogi kumpulan puisi karya Abdul Wachid BS. Sumber data yang digunakan yakni sumber data primer dan sekunder. Adapun sumber data primer yakni lima puisi, sedangkan sumber data sekunder dua puluh lima puisi. Teknik analisis data dalam penelitian ini menggunakan langkah hermeneutik perspektif Paul Ricoeur yakni “to read/to say”, “to understand”, “to explain”, “to translate/to interpret”. Instrumen dalam penelitian ini “human instrument” sehingga untuk mengabsahkan data dilakukan wawancara. Hasil penelitian terdapat temuan makna lima objek cinta perspektif Erich Fromm yakni; (1) cinta sesama dalam puisi “Mbah Marijan”; (2) cinta keibuan dalam puisi “Ibu Yang”: (3) cinta kedirian dalam puisi “Cemburu”; 4) cinta erotik dalam puisi “Ciuman”; (5) cinta ketuhanan dalam puisi “Ya Allah Hyang”.

Islam is a just religion. Justice covers all levels and groups of people, whether male or female, young or old, everything has been regulated according to its portion. Islam has honored women and made them equal to men in terms of worship, work, and rituals to draw closer to Allah. But in reality, some of these things are not really found in the facts of life. In conducting this search, the researcher used the thematic-analytical method by focusing the search on Amina Wadud's hermeneutics. From this search, the researcher found that Amina Wadud's interpretation method was a form of adoption of Fazlurrahman's hermeneutics. The difference between the two lies in the focus of the study and the perspective of the interpreter in which in this case the focus of Amina Wadud's study is on gender verses with Amina Wadud's perspective as a woman. From the research, it can be understood that Amina Wadud hopes that efforts to interpret the verses of the Qur'an, especially those relating to women, must be understood holistically because from a holistic method an interpretation of the Qur'an will be obtained which has meaning and content in harmony with the context of modern life. ABSTRAK Islam merupakan agama yang adil. Keadilan tersebut mencakup segala tingkatan dan golongan manusia baik itu laki-laki atau perempuan, muda maupun tua, segalanya telah diatur sesuai porsinya. Islam telah memuliakan perempuan dan menjadikan posisinya sama dengan pria dalam hal beribadah, bekerja, dan ritual-ritual untuk mendekatkan diri pada Allah. Namun pada kenyataannya, beberapa hal tersebut tidak benar-benar ditemukan dalam fakta kehidupan. Dalam melakukan penelusuran ini, peneliti menggunakan metode tematik-analitis yaitu dengan memfokuskan penelusuran terhadap hermeneutika Amina Wadud. Dari penelusuran ini peneliti menemukan bahwa metode interpretasi Amina Wadud merupakan bentuk adopsi dari hermeneutika Fazlurrahman. Perbedaan antara keduanya terletak pada fokus kajian dan perspektif interpreter yang mana dalam hal ini fokus kajian Amina Wadud adalah ayat-ayat gender dengan perspektif Amina Wadud sebagai perempuan. Dari penelitian, dapat dipahami bahwa Amina Wadud mengharapkan upaya penafsiran terhadap ayat al-Qur`an terutama yang berkaitan dengan perempuan harus dipahami secara holistik karena dari metode holistik akan diperoleh interpretasi al-Qur`an yang mempunyai makna dan kandungan selaras dengan konteks kehidupan modern.

In the process of understanding the verses of the Qur'an, there are several terms that are quite familiar among academics besides interpretation, namely ta'wil, tadabbur, and hermeneutics. These terms certainly raise pros and cons among academics, especially since the term (hermeneutics) comes from non-Muslims. So for those who contra (reject hermeneutics), feel less suitable to use it in understanding the Qur'an. In this study, we do not discuss in detail the various terms above, although in the initial discussion they will be explained in general terms. This study will explain about the interpretation in general, the difference with ta'wil, how the concept of interpretation and ta'wil in the Qur'an, along with the requirements of a commentator, and the urgency of an interpretation as a scientific product. This research uses a qualitative type of research with a descriptive approach. In general, this study found that interpretation is broader than ta'wil, both in terms of the object of study and urgency, as well as tadabbur or hermeneutics. The urgency of interpretation occupies the highest position, because interpretation is a tariqah (way) to understand kalamullah, as a guide for human life, both in this world and in the hereafter.

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Copyright of Filosofija, Sociologija is the property of Lithuanian Academy of Sciences Publishers 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.)

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Artikel ini fokus mengkaji hermenetika Yusuf Qardawi dalam memahami sebuah hadis. Artikel ini menarik untuk diikuti secara teliti paling tidak karena pengaruhnya dalam kajian Islam terkhusus dalam studi hadis. Yusuf Qardawi merupakan ulama kontemporer yang cukup berpengaruh. Hal ini disebabkan karena yusuf Qardawi mengajukan cara berfikir jalan tengah atau dia menyebutnya dengan metode berfikir moderat (al-wasatiyah) atau dalam bahasa lain tawazun (keseimbangan) yang mencoba memadukan konsep keilmuan Islam dengan Ilmu kealaman. Selain itu, artikel ini juga mencoba menulusuri hal yang mempengaruhi pemikiran yusuf Qardawi dalam studi keilmuannya yang meliputi tiga aspek. Pertama. Sejarah hidupnya; kedua, pengalaman pendidikan yang dia lalui; ketiga, konteks sosio-historis yang dia lalui.

Cara berpikir para filsuf memiliki ciri khas tersendiri dalam melihat realitas. Dalam banyak pemikiran ini, pasti ada upaya untuk memperbaiki berbagai sistem pada saat itu. Penelitian ini menggunakan metode penelitian kepustakaan dengan menelaah sumber-sumber kepustakaan yang diperoleh penulis. Tujuan pembahasan ini adalah untuk mengetahui apa yang terjadi dengan proyek filsafat Hans George Gadamer tentang hermeneutika. Untuk memperoleh pemahaman yang maksimal, Gadamer mengajukan empat teori: bias hermeneutik, lingkaran hermeneutik, “aku” kepada “kami” dan interpretasi dialektis. Keempat teori ini bukanlah hal baru dalam tradisi penafsiran. Hal ini karena prinsip dasar hermeneutika adalah upaya penafsiran untuk memahami teks.

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yang tak terelakkan dalam kajian hadis. Dari sini penting disadari bahwa hermeneutika bukan hal baru, apalagi “sesuatu” yang berbahaya bagi kajian Hadis. Istilah ini memang bukan dari pemikir Islam. Namun secara subtansi, hermeneutika sebagai kerja kritis atas hadis (sanad dan matan) telah melekat di kalangan muslim klasik dan modern-kontemporer. Tulisan ini ingin membuktikan bahwa Azami sekalipun, yang dikenal ‘anti’ barat, secara subtansi melakukan kerja hermeneutika. Metode kajian hadis Azami, baik sanad maupun matan akan ditarik dalam diskusi hermeneutika hadis, yang dalam hal ini penulis akan menggunakan tiga unsur dasar dalam wacana hermeneutika, yakni author (perawi), teks (hadis) dan reader (Azami). Artikel ini akan menjawan tentag bagaimana dan sejauhmana metode pemikiran hadis Mustafa Azami dapat diposisikan sebagai kerja hermeneutika, dalam hal ini sebagai kajian kritis atas sanad dan matan hadis? Hasil kajian menunjukkan bahwa Azami dalam kerja hermeneutika-nya senantiasa mengungkap diskusi keorisinalitas perawi (sanad) dan kerasionalitas matan dengan melakukan metode perbandingan. Argumen nalar digunakan dalam konteks menelusuri seputar fakta perawi, dan menentukan masuk akal atau tidaknya kandungan matan hadis

Abstract: This study aims to interpret peace based on a text entitled Markesot Bertutur Lagi by Emha Ainun Najib. This study used a qualitative approach with hermeneutics procedure. Each interpretation was an attempt to understand the meanings that are still veiled in a text. The data collection techniques in this study were carried out through the documentation of the interpretation of texts and literature studies. The interpretation was carried out in three stages: (1) whole understanding; (2) partial understanding; and (3) understanding of underlying meaning. The data analysis techniques in this study used the formulation of Miles & Huberman which included data reduction, data presentation, and inference. The results showed that the peaceful mind based on Markesot Bertutur Lagi was: (1) thinking to forgive the mistakes of others; (2) thinking of finding strength rather than blaming yourself; (3) thinking to regulate self-emotions; and (4) thinking to regulate self-behavior. These four forms of peace of mind should be a reference for the school counselor to be the basis for implementing peace counseling to build peaceful thoughts in students. Abstrak: Penelitian ini bertujuan untuk menafsirkan pikiran damai berdasarkan teks yang berjudul Markesot Bertutur Lagi karya Emha Ainun Najib. Penelitian ini menggunakan pendekatan kualitatif dengan tipe hermeneutika. Setiap interpretasi adalah usaha untuk memahami makna-makna yang masih terselubung dalam sebuah teks. Teknik pengumpulan data dalam penelitian ini dilakukan melalui dokumentasi pemaknaan teks dan studi pustaka. Penafsiran dilakukan dalam tiga tahap, yaitu: (1) pemahaman keseluruhan (whole); (2) pemahaman bagian (part); dan (3) mendapatkan pemahaman pada yang melandasi makna (understanding of underlying meaning). Teknik analisis data dalam penelitian ini menggunakan rumusan dari Miles & Huberman yang meliputi reduksi data, penyajian data, dan penyimpulan. Hasil penelitian menunjukkan bahwa pikiran damai berdasarkan penuturan Markesot adalah: (1) berpikir untuk memaafkan kesalahan orang lain; (2) berpikir untuk menemukan kekuatan diri daripada menyalahkan diri sendiri; (3) berpikir untuk meregulasi emosi diri; dan (4) berpikir untuk meregulasi perilaku diri. Keempat bentuk pikiran damai ini seyogianya menjadi rujukan konselor sekolah guna menjadi dasar pelaksanaan konseling kedamaian untuk membangun pikiran damai siswa.

The paper examines the potential influence of Wilhelm Dilthey on the works and thought of the Peruvian writer and ethnologist José María Arguedas. In 1953 Arguedas opened his ethnological article "Mountains in the Process of Peruvian Culture" with a quote from Dilthey's book of essays Experience and Poetry (1910). Despite the fact that the two authors are distant in space and time, their hermeneutic approach and, above all, their faith in art as the highest possible form of knowledge, brings their reflections together. Dilthey's triad experience -- expression -- understanding, which forms the core of the chosen quote, expresses the essence of art and its value: beauty, honest judgment, an authentic descent into the depth of linguistic expression and cultural identity. The three concepts also summarize Arguedas's lifelong efforts to use art to make the underestimated Quechua and mestizo cultures a legitimate part of modern Peru and art in general. [ABSTRACT FROM AUTHOR]

With his phenomenological hermeneutics, Paul Ricoeur had an important influence on Biblical exegesis. The article therefore, first, analyses his study, Biblical Hermeneutics (1975), which exemplify the main points of Ricoeur's hermeneutics and its application on Biblical texts. Although it is generally considered that this kind of hermeneutics is an important corrective to so-called structuralist ideology for which the autonomy of a text presupposes a complete termination of the referential dimension of language, the article points out that phenomenological hermeneutics is not sufficient and that it ignores the incarnational logic. Consequently, it suggests that Biblical hermeneutics needs to not only return the written text to discourse but also to point towards the Body, which is not a mere interpretative community, but an event of the »new creation «. By being in the Body, a new hermeneutics of the body is being »born«. [ABSTRACT FROM AUTHOR]

In this paper, it is argued that symbolic interactionism and hermeneutics are possible strategies for the sociological determination of culture in the context of contemporary transformations of "cultural identities". The paper is based on the assumption that contemporary reflections on the sociological question of culture, due to the overemphasis of empirical research, have lost sight of some classic theoretical starting points that can be an important resource in determination and a better understanding of the general spiritual crisis of the modern world. With this idea in mind, the paper tries to accentuate two theoretical paradigms in the domains of their classical interpretation with the possibility of "strategic adjustment" of certain conceptual frameworks aimed at problematizing cultural reality on the "glocal" level. The paper in its various aspects is critical of the "Balkan" understanding of culture in the 21st century. [ABSTRACT FROM AUTHOR]

This text analyzes some of the central categories of Schleiermachers hermeneutics, primarily the relationship between grammatical and psychological-technical interpretation. In the second part of the text, Gadamer’s view is reconstructed primarily on the hermeneutic significance of Schleiermacher’s psychological-technical interpretation. On the basis of these insights, a question is raised about the view of Schleiermacher’s determination of the relationship between hermeneutics and dialectics, which is raised outside the framework of Gadamer’s influential reflection on the matter. Also, Gadamer’s possible failure to reformulate Schleiermacher’s psychological interpretation in the sense of existential ontology as one of the ways of being which as such would not be denied participation in the truth is thematized. [ABSTRACT FROM AUTHOR]

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Copyright of Magister: Reflexe Primárního a Preprimáního Vzdelávání ve Výzkumu is the property of Palacky University in Olomouc 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.)

Penelitian ini bertujuan memahami Yohanes 14: 1-14 dengan menggunakan metode eksegetis sosial-saintifik. Penelitian mengutamakan tinjauan historis dan eksegese terhadap karya penulisan-penulisan sejarah mengenai Jalan dan Kebenaran dan Hidup sejak zaman Perjanjian Lama (PL) hingga zaman Perjanjian Baru (PB). Yesus sebagai jalan, kebenaran, dan hidup dalam rangka menghadapi relativisme postmodern zaman ini. Hasil penelitian menyimpulkan bahwa “Yesus adalah hidup (kekal)“, dan “Yesus adalah kebenaran” di mana gereja dan umat Yesus (Gereja) mampu berdialog dan menerapkan kebenaran relatif di dalam kasih, keadilan dan pembebasan sosial.

Artikel ini mendiskusikan gagasan hermeneutik double movement Fazlur Rahman dalam menafsirkan Alquran. Terdapat kalangan yang menyetujui dan menolaknya. Artikel ini menfokuskan pada penelusuran terhadap sikap dan aplikasi M. Quraish Shihab terhadap double movement dengan pendekatan content analisys. Objek material riset ini adalah penafsiran Shihab terhadap ayat hukum yang terdapat dalam Tafsir Al-Mishbah, dimana Rahman juga membahas ayat tersebut. Tulisan ini menemukan bahwa secara prinsip Shihab meresepsi positif terhadap keberadaan hermeneutik double movement, dijadikan pendekatan dalam penafsiran Alquran. Namun, ada rambu yang mesti dipatuhi dalam menggunakannya yaitu dengan tidak menafikan keberadaan redaksi ayat, tidak menghapus aspek hukum yang terkandung dalam Alquran, dan memerhatikan ayat secara holistik. Shihab menolak penggunaan hermeneutik dalam menafsirkan Alquran jika batasan-batasan tersebut diabaikan. Berdasarkan prinsip tersebut, ditemukan variasi sikap Shihab. Dari keempat ayat yang ditelusuri dalam kajian ini; dua ayat ditafsirkann oleh Shihab dengan menggunakan double movement, dan dua lainnya ditafsirkannya tanpa menggunakan double movement.

Abstrak: Tujuan penelitian ini, yakni untuk memberi gambaran yang utuh tentang nilai pendidikan Islam, materi pendidikan Islam, dan metode pendidikan Islam dalam terjemahan Tafsir Al-Misbah. Jenis penelitian ini kepustakaan (library Research), dan hasil penelitian: Munculnya kesadaran kepada setiap individu agar menjalankan fungsinya di muka bumi, Konsep pendidikan yang berlandaskan pada al-Qur’an dan Hadits sebagaimana fungsi al-Qur’an, Cara yang digunakan untuk mencapai suatu tujuan, dengan menjadikan Rasulullah saw sebagai idola dalam kehidupan sehari-hari. Abstract: The purpose of this research is to give a whole explanation of Islamic education, Islamic educational material, and Islamic education method in the translation of Tafsir Al-Misbah. This type of research library, and research results: the emergence of consciousness to each individual in order to carry out its functions on the Earth, the concept of education based on the Qur'an and Hadith as the function of the Qur'an, how to That is used to achieve a goal, by making Rasulullah saw as an idol in everyday life.

Artikel ini membahas tentang bagaimana perspektif hadis Nabi saw. mengenai menjaga lisan dan tangan? Lalu dijabarkan dalam sub-sub masalah sebagai berikut: 1. Bagaimana kualitas hadis tentang menjaga lisan dan tangan? 2. Bagaimana kandungan hadis tentang menjaga lisan dan tangan? 3. Bagaimana bentuk pengaplikasian hadis tentang menjaga lisan dan tangan dalam media sosial?. Menyelesaikan permasalahan ini, penulis menggunakan pendekatan hermeneutika dalam memahami hadis. Tujuan penelitian ini untuk mengetahui kualitas hadis, kandungan hadis dan bentuk pengaplikasian hadis tentang menjaga lisan dan tangan di dunia medsos. Adapun perkiraan hasil temuan dari penelitian ini adalah persolan menjaga lisan ini tidak hanya didudukkan dalam konteks hukum dan normative. Melainkan melibatkan budaya dan norma-norma kehidupan. Dalam konteks masyarakat timur yang mengacu pada nilai-nilai dan tatanan ketimuran menggangap bahwa manusia adalah bagian dari manusia yang lain yang tidak terpisahkan sehingga membentuk sebuah masyarakat yang sejahtera terhindar dari pembodohan akibat tidak menjaga lisan.

This article focuses on the study of dynamics and the application of contextual interpretation methodologies, so that the Qur'an does not tend to only be understood as limited to literal meaning, as well as the scope of understanding the Qur'an is not only bound by place and time when it is revealed, so it rigid to apply to the present. Hermeneutic theory has been widely studied and developed by Muslim and orientalism, although the emergence of hermeneutic theory is accompanied by dynamics of difference, both pragmatically and historically, but these differences have become a motivation for academics to further develop these theories towards more good One form of development shown by the adoption of the theory of ma’na-cum-maghza initiated by Sahiron Syamsuddin can be an alternative and a solution to get out of literal and liberal claims in interpreting the Qur'an In this article the author includes one form of application of the hermeneutic theory ma’na-cum-maghza by exploring the meaning of QS. Al-Ma'un / 107: 1-7, to uncover the side of differences in textual (classical) interpretation and interpretation contextual, especially the social view of the understanding of the sura. The result is that QS, Al-Ma'un / 107: 1-7 is full of social meanings that are very closely related and have a reciprocal relationship between theological-normative meanings and social meanings expressed in the surah.

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Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies 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.)

Di satu sisi, pelayanan lintas budaya dengan tim kerja utusan lintas budaya (ULB) kaya akan potensi, namun di sisi yang lain mereka rentan akan masalah komunikasi. Isu resolusi konflik di dalam tim lintas budaya adalah hal yang kerap terjadi dan tidak bisa diabaikan. Pendekatan hermeneutika Surat Filemon dan pendekatan terapi kognitif menawarkan pedoman yang baik dan praktis bagi pendampingan resolusi konflik antar ULB.

Based on three translations of the same poem - Gazelle, dedicated to Mostar and written by Dervish Pasha Bajezdagić - not only does this paper deal with the translations, but it also deals with the history and typology of poetry translations into Bosnian language. It actually considers translations made by Safvet Bey Bašagić (1912), which is called utiliatarian; translations made by Omer Mušić (1969), which is philological, while the translation made by Esad Duraković is considered hermeneutic. The paper tries to prove that these translations in mentonymic point of view represent developmental phases of Bosnian oriental translatology, which has been supported by the use of contrastive analysis. According to enlightemental-romantic concept of the Renasissance period, Bašagić with his translation approaches a large circle of readers. Mušić's translation in a form of a prose record represents a typical lack of difference between the translation and the original, which is typical for philology. On the other hand, Duraković merges horizons of both cultural codes - incoming and outgoing, while preserving the differences between historical and communcational contexts of forming both the manuscript and the translation. [ABSTRACT FROM AUTHOR]

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Copyright of Filozofija i Drustvo is the property of University of Belgrade, Institute for Philosophy & Social Theory 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.)

The paper examines the relationship between the poetic works of Otokar Březina and its translations and interpretations by Emil Saudek. The aim is to put Saudek's interpretations of Březina into the context of mysticism, neomytologism and neovitalism of the early 20th century modernism, the philosophical background of which Saudek knew very well. It can be said that in Saudek's translations, criticism, and readings of Březina an ideal symbiosis of a translator and/as interpreter. [ABSTRACT FROM AUTHOR]

The author analyzes Svatoň's reflection of literature, paying attention to the dialectic of a potential dual approach to literary facts being so constantly offered in his books and articles. This examination of interpretative options is not performed directly either as the Socratian quest for the only truth, or as the Hegelian transposition of binary opposites into triads, wherein the third member abolishes the original antagonism. The opposites under scrutiny -- factual description and context, irony and hermeneutics, work and genre, monologue and dialogue, linearity and cyclicity etc. -- are expounded by Svatoň as anthropologically conditioned vantage points. [ABSTRACT FROM AUTHOR]

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