For decades, Indonesia’s development has placed more emphasis on physical aspects. Social sciences were abandoned because the government only looked for easy things. Society will surrender when all that is done is physical development, but social science is not developed. Even only given a small portion. In a national context, society needs to have an independent spirit. The government needs to build the soul of citizens by developing and changing the soul of the colonized into an independent soul. Many events (...) that occur in society are caused by humans starting not to understand their true nature. Forgot to fix a pure soul. As a result, humans carry out actions that are not by religious rules or norms. This research is qualitative with a philosophy-praxis-sufism perspective and it can be concluded that Ki Ageng Suryomentaram in his thoughts as outlined in the book “Ilmu Kawruh Jiwa Suryomentaram, History and the Path to Happiness” emphasizes that he invites us as Indonesian people to feel the taste of life, examine every feeling, and reach the true meaning of happiness. True happiness is not out there but within yourself. Free and independent happiness does not depend on time, place, and circumstances. Understanding the soul will make humans understand their nature in life and society. When humans become aware and begin to understand or understand the soul, they will be able to improve themselves, maintain their actions and attitudes, and understand other people. (shrink)

On Ki Ageng Suryomentaram and his thoughts on Javanese philosophy.

On Ki Ageng Suryamentaram, a Javanese philosopher, and his thoughts on Javanese philosophy, self-knowledge, and mysticism.

On Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics.

Thoughts of Ki Ageng Suryamentaram on Javanese philosophy and ethics.

Criticism on the thoughts of Ki Ageng Suryomentaram, a Javanese philosopher, on self-knowledge and mysticism.

Criticism on the thoughts of Ki Ageng Suryomentaram, a Javanese philosopher, on self-knowledge and mysticism.

On Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics; collection of articles.

Essays on Ki Ageng Suryamentaram and his thoughts on Javanese philosophy and ethics.

Criticism on the thoughts of Javanese philosopher Ki Ageng Suryomentaram on self-knowledge and human behavior.

Thoughts of Ki Ageng Suryomentaram on Javanese philosophy and ethics.

Analysis on thoughts of Ki Ageng Suryomentaram, a Javanese philosopher on pyschotherapy.

On psychology from the perspective of Javanese cultural roots as taught by Ki Ageng Suryomentaram, a Javanese philosopher.

Thoughts of Ki Ageng Suryomentaram on Javanese philosophy and ethics.

This study aims to describe and explain (1) the hero figure and his worldview in the folktales ‘The Legend of Sunan Kalijaga’ and ‘The Legend of Ki Ageng Pandanaran’; and (2) Sunan Kalijaga’s struggle and patriotism in the two folktales. This research is an exploratory qualitative research. The data of this research were two folktales of Central Java and informants. Data collection techniques by analysing two folktales and notes on the results of interviews with informants. Data analysis was then (...) employed in the interactive model. The results revealed that the hero figure in the two folktales was Sunan Kalijaga. Sunan Kalijaga faced deteriorating social conditions, that is, the condition of poor people and rulers who acted arbitrarily towards the people by collecting high tributes, who were extravagant, and who only focused on personal wealth and power. In the face of deteriorating social conditions, Sunan Kalijaga had a world view of Islamic religious humanism. Islamic religious humanism means humanising humans according to their role as abdullah and khalifah on earth. In addition, the Islamic struggle and patriotism of Sunan Kalijaga were shown in efforts to spread Islam as a rahmatan lil alamin [religion that aims to give universal love to fellow human beings and the universe and is opposed to violence against fellow humans and the universe] by emphasising tasawuf, makrifat and dakwah. Contribution: This study contributes to conveying the development of Islamic teachings in Indonesia, which were disseminated by Sunan Kalijaga as rahmatan lil alamin, not Islam that developed through methods and teachings of violence. (shrink)

v.1. Yuhak ŭi parwŏn kwa wansŏng -- v. 2. Chungguk Yuhak ŭi chŏn'gae -- v. 3. Han'guk ŭi Yuhak (sang) -- v. 4. Han'guk ŭi Yuhak (ha) -- v. 5. Ilbon kwa Pet'ŭnam ŭi Yuhak.

There is an embarrassing polarization of opinions about the status of economics as an academic discipline, as reflected in epithets such as the Dismal Science and the Queen of the Social Sciences. This collection brings together some of the leading figures in the methodology and philosophy of economics to provide a thoughtful and balanced overview of the current state of debate about the nature and limits of economic knowledge. Authors with partly rival and partly complementary perspectives examine how abstract models (...) work and how they might connect with the real world, they look at the special nature of the facts about the economy, and they direct attention towards the academic institutions themselves and how they shape economic research. These issues are thus analysed from the point of view of methodology, semantics, ontology, rhetoric, sociology, and economics of science. (shrink)

Hindi interpretation of Mīmāṃsāsūtra of Jaimini.

On Islamic ethics and way of life, based on the Koran and Hadith.

Daseok is a thinker who spent his whole life in searching out the principle of life for all the global citizens’ living together peacefully freed from the ‘absolute’ centripetal force of Europe. We are now at a juncture of drawing up a new grammar of life for living together in a pluralistic age where all kinds of ideologies and world religions should coexist intermingling with each other. Daseok, as a early thinker of the global village period, tried to search out (...) an alternative and integrative thought encompassing the thoughts of Daoism, Buddhism, Confucianism, and Christianity throughout his whole life. He thought that a clue for solvingsuch a problem on a world philosophy level can be found in the spiritual mind and heart, the nature‐friendly lifestyle, and the integrative thinking structure of Korean people, and in the convivial [mutually vivifying] grammar of Korean language. In his youth, Daseok felt the mystery of life within his own body and spirit. He came to know that ‘I’ as the body is connected to all the life forms and even to all the lifeless forms till now as one unity with them all, the very present ‘I’ being a frontier [an end point] of the cosmological life event. Then, he became awakened to the truth that this ‘I’ should become firewood of the life event for the continuation of the cosmological life cord, in one of whose threads being transmitted even to ‘myself’ without interruption. Afterwards, he came to interpret thephenomenon of life as “an event for the achievement of heavenly commandment through the burning up of one’s own body.” In such an achievement, according to him, we can and should become cosmological persons living a cosmological life of vivifying and serving everything between heaven and earth in communication with the transcendent and yet omnipresent Spirit of heaven. (shrink)

İnsan “kendini bil”melidir. Çünkü insanın kendini bilmemesi yani eksikliğinin, aldatılırlığının ya da yanılabilirliğinin farkında olmaması onun temelde kendi benliğini, toplumsal rollerini, ahlaki ve siyasal varlık oluşunu yitirmesine sebep olacaktır. İnsan aklıyla ayakları yere basan ama kibriyle başını arşa kaldıran bir varlıktır. Eğer aklı onun kibirli başını eğdirmeyi başaramazsa kaçınılmaz olarak kibirli söz ve üslup, kibirli bakış ve görüş ortaya çıkacaktır. Kibir ile ortaya konulmuş her düşünce en temelde ahlaki sorunlar ortaya çıkaracağı gibi bir de, eksikliklerini kabul etmeyen dogmatik bir tutum (...) sergileyecektir. Kibir insana her yaptığının en doğru, en güzel, en kudretli olduğunu fısıldar durur. Bu fısıltı kişinin durup düşünmesine, aklın devreye girmesine izin vermedikçe de, hata yapılmaya devam edilir. Tüm bunlardan hareketle bu çalışmamızda günümüz felsefesinin temel bir sorunu olan, bir alanda uzmanlaşmış olma özgüveniyle birlikte kâinatın bilgisine bütünüyle sahip olunduğuna ilişkin bir düşünce geliştirmenin entelektüel dünyaya büyük bir darbe vuracağı, Yunus Emre’nin Risalet’ün Nushiye eserinin “Kibir Destanı” bölümünden hareketle ele alınacaktır. (shrink)

The beliefs of economists are not solely determined by empirical evidence in direct relation to the theories and models they hold. Economists hold 'ontological presuppositions', fundamental ideas about the nature of being which direct their thinking about economic behaviour. In this volume, leading philosophers and economists examine these hidden presuppositions, searching for a 'world view' of economics. What properties are attributed to human individuals in economic theories, and which are excluded? Does economic man exist? Do markets have an essence? Do (...) macroeconomic aggregates exist? Is the economy a mechanism, the functioning of which is governed by a limited set of distinct causes? What are the methodological implications of different ontological starting points? This collection, which establishes economic ontology as a coordinated field of study, will be of great value to economists and philosophers of social sciences. (shrink)