Papers by Husain Heriyanto
Khazanah : jurnal studi Islam dan humaniora, Dec 31, 2022
The core idea of this article is that such different perspectives embedded in mainstream modern s... more The core idea of this article is that such different perspectives embedded in mainstream modern science as secularism, positivism, scientism, reification, and skepticism are rooted in the alienated subject in an epistemic process of scientific presuppositions and method. In this context, what is called secularization is essentially the epistemic alienation process of the knowing subject from science as a product of man. Human consciousness and creativity have been long neglected and disposed in any popular scientific endeavours. Through phenomenological epistemology approach as well as logico and socio-ethical analysis, this reflexivity-based research discovers the dangerous impacts of the alienated subject process in secular-modern science that threaten the existence of humanity in the future. This latent alineated subject process has led a number of scholars to witness growing appearance of skepticism operating in various forms and realms. There are two realms of skepticism, i.e., theoretical and practical. Theoretical realm includes ontological and epistemological sections. Practical level encompasses ethical and social dimensions. The theoretical level is that secular-modern science has lead scientists as well scholars in general become skeptical of their own ability to improve the contemporary human condition. There are two stages of secularization (the alienated subject) of science. The first stage is the early secularization from by the time modern scientific worldview dominated across the world to the Second World War in which many people still believe in modernism project. The second stage is the late secularization that emerges after the Second World War along with the wave of growing skepticism on truth and rationality of science. The practical level is the total submission of scientific enterprises into neo-liberalism and capitalism. There is an insidious and overarching tendency of the direction and application of scientific research to market forces. This phenomenon serves to dissolve any unified sense of human welfare into merely a set of discrete exchanges between knowledge "producers" and "consumers".
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism, Jun 24, 2013
Prajñā Vihāra: Journal of Philosophy and Religion, Jul 1, 2021
One of important philosophical problems in environmental philosophy is the existential relation b... more One of important philosophical problems in environmental philosophy is the existential relation between man and nature. This mirrors the earlier relationship between man and nature as God's creation. The core principle here is relationality. Man and nature in modern thought are considered as separate substances with an abstract relation between the two. These divisions which emerge with Modern thought operate on the basis of rational distinctions and the attempt to substantiate and verify. Such an approach often isolates Nature as a distinct region of being, where nature is divided into parts and analyzed in isolation. With such analysis and reduction, the interrelationships and interconnectedness among beings as well as among parts of the whole disappear. As a result, nature is considered as a big machine, and being is treated as a static substance. Many modern Western philosophers consider being as merely as a nominal concept. Contrary to this mainstream modern thought, the philosophers Mullā Ṣadrā and Whitehead hold that nature as well as the entire corporeal world is a substance in a continuous process of change and becoming. For Mullā Ṣadrā, nature in essence is a process of 'trans-substantial motion' (al-harakat aljawhariyyah). This principle is derived from his reflection on the univocal meaning of being that brings about his
Journal Kanz Phisosophia, Jun 1, 2013
Solipsism, which is set up by a very infl uential modern philosopher Immanuel Kant, constitutes o... more Solipsism, which is set up by a very infl uential modern philosopher Immanuel Kant, constitutes one main characteristic of modern philosophy and thought. In the realm on metaphysics, it has brought down the meaning of reality. In epistemological perspective, it has caused modern man to live and think in an isolated mental world that is alienated from objective reality. In the levels of ethics and psychology, it paves the way for fl ourishing any kind of self-centered standpoint and attitude such as individualism, egoism, racism, and anthropocentrism in the context of human and universe relation. We however fi nd another kind of solipsism in the context of theology and religion (focused on Muslim community). Neo-Salafi Wahhabi puritanism that appears to claim its doctrine as a purifi ed version of Islamic teachings and tradition is essentially an elimination and alienation of Islamic Ummah from transcendent reality, universe, history, humanity, and civilization. Similar to Kantian ontological assumption, Wahhabi insists to believe in transcendent reality with denial of the gates and ways of understanding the reality as well as with removal the keys of revealing reality. Both Kant and Wahhabi reject the capability of human reason to grasp and understand the transcendent reality.
Khazanah : jurnal studi Islam dan humaniora, Jan 7, 2019
This article is aimed to provide an epistemological framework to arrange the account for the impo... more This article is aimed to provide an epistemological framework to arrange the account for the importance and relevance of Islamic spirituality along with its Sufism tradition in relation to keep social integration in contemporary global society particularly in Indonesia. One of the reasons of this effort is driven by a fact that the rising influence of extrimism among young Muslim generation as well as students has led the growing emergence of social disintegration forces in Muslim communities and countries. Another concern of this article is the decline of knowledge related to the Islamic intellectual and spiritual tradition among Muslim academicians. Due to intellectual capitulation of liberal modernist Muslim scholars on one side and shallow interpretation of Muslim puritanical fundamentalism on the other side, many Muslim people have been in a complete break with traditional Islamic teachings including Sufism. The core thesis of this article is that Sufism as well as Islamic intellectual tradion in general can be elaborated in a such profound way that it has tremendous capacity to provide Muslim society with vision and insight for recovering and flourishing social integration. Its rationale is that the best way to integrate human society is first of all to integrate oneself.
Jurnal Ilmiah Ilmu Ushuluddin, Apr 6, 2016
Treasures of classical and contemporary Islamic philosophy is very rich indeed. Unfortunately, un... more Treasures of classical and contemporary Islamic philosophy is very rich indeed. Unfortunately, until now this intellectual property is still stored in the libraries. The Avicenna's thought as a genius philosopher, for instance, was not explored all, especially the eventual development of such thinking in Tanbîhât wa al-Manthiq al-Masyriqiyyah (East Logic). Not many people know how Ibn Sina solved the problems of scientific and philosophical methods are also through meditation and prayer, long before Quantum Learning was excited. The specificity of Islamic philosophy is a comprehensive and integrated way to study the metaphysics, epistemology, ethics, cosmology, and psychology. In this paper the authors highlight how the role of philosophy in building a scientific tradition. Science that not only develop the advancement of science alone, but also spawned generations aware of his existence and humanity.
Jurnal Peradaban, Jan 24, 2023
Khazanah: Jurnal Studi Islam dan Humaniora
Those above-mentioned condition in short are not taken it as a given but it is established by the... more Those above-mentioned condition in short are not taken it as a given but it is established by the long and pervasive process of secularization of science which is primariy chracterized as the alienated knowing subject in mainstream scientific endeavours. Such global calamities as injustice, poverty, wars, organized violence, terrorism, arms race, moral disorientation, alienation, abuse of human rights, global warming, and severe damage to nature and environmental sphere are the end-products of complex process of secularization of science. R.D. Laing says “we have destroyed the world in theory before we destroy it in practice
Dimasejati: Jurnal Pengabdian Kepada Masyarakat
Kanz Philosophia, Jun 1, 2013
This volume explores how we should consider our ethical responsibility to future generations with... more This volume explores how we should consider our ethical responsibility to future generations with regard to energy and resources in the ASEAN region. The collection is comprised of philosophical papers that investigate challenges, provide explanations and point out perspectives regarding past, current and future energy production – electrical energy production in particular – by focusing on the implications for future generations. Responsible energy use has become an important issue worldwide. Yet, while the ethics of energy conservation are usually considered with reference to the current population, our use and misuse of energy even more dramatically impacts future generations. The papers in this anthology not only contribute to the academic discourse on intergenerational energy ethics, but should also foster public awareness concerning energy ethics.
Buku ini menganalisis historis tradisi saintifik islam dan analisis filosofis pandangan dunia isl... more Buku ini menganalisis historis tradisi saintifik islam dan analisis filosofis pandangan dunia islam. Pembahasannya pun aktual dan relevan dengan dunia hari ini lantaran ada pengaitannya dengan perkembangan sains dan filsafat kontemporer
Prajna Vihara, 2021
One of important philosophical foundation in environmental issues is the existential relation bet... more One of important philosophical foundation in environmental issues is the existential relation between man and nature as well as God and the universe as His creation. The core idea in this matter is relationality. Man and nature in modern thought are considered as separate substances each other with establishing an abstract relation between the two. Modern thought is based on the principle of distinctness and substantiation of anything. Nature is isolated as a distinct region of being, and in turn any part of nature is divided and analyzed in isolation. Interrelationship and interconnectedness among beings as well as among parts of the whole thing disappear. As a result, nature is considered as a big machine just like being is treated as a static substance. Even many modern Western philosophers suppose being merely as a nominal concept.
Prajñā Vihāra: Journal of Philosophy and Religion, Jul 1, 2021
One of important philosophical foundation in environmental issues is the existential relation bet... more One of important philosophical foundation in environmental issues is the existential relation between man and nature as well as God and the universe as His creation. The core idea in this matter is relationality. Man and nature in modern thought are considered as separate substances each other with establishing an abstract relation between the two.
Modern thought is based on the principle of distinctness and substantiation of anything. Nature is isolated as a distinct region of being, and in turn any part of nature is divided and analyzed in isolation. Interrelationship and interconnectedness among beings as well as among parts of the whole thing disappear. As a result, nature is considered as a big machine just like being is treated as a static substance. Even many modern Western philosophers suppose being merely as a nominal concept.
Contrary to mainstream modern thought, Mullā Ṣadrā and Whitehead hold that nature as well as the entire corporeal world is the changing substance in continuous becoming process. For Mullā Ṣadrā, nature in essence is the very movement in line with his doctrine of „transsubstantial motion‟ (al-harakat al-jawhariyyah). This principle is derived from his reflection on the univocal meaning of being that brings about his fundamental doctrines, i.e, the principiality of being (aṣalat al-wujūd) and the gradation of being (tashkīk al- wujūd).
Meanwhile, according to Whitehead, the actual world is a process in which the process is the becoming of actual entities. In accordance with his philosophy system, to explicate his thought, Whitehead coins the term of „actual occasions‟ to denote all beings in the corporeal world. He rejects critically the mechanistic viewpoint of modern thought.
This paper attempts to introduce several basic principles of Mullā Ṣadrā and Whitehead thoughts, which are obviously relevant to provide adequate philosophical foundation for environmental movement facing devastation and catastrophic dangers in the present-day world.
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Papers by Husain Heriyanto
Modern thought is based on the principle of distinctness and substantiation of anything. Nature is isolated as a distinct region of being, and in turn any part of nature is divided and analyzed in isolation. Interrelationship and interconnectedness among beings as well as among parts of the whole thing disappear. As a result, nature is considered as a big machine just like being is treated as a static substance. Even many modern Western philosophers suppose being merely as a nominal concept.
Contrary to mainstream modern thought, Mullā Ṣadrā and Whitehead hold that nature as well as the entire corporeal world is the changing substance in continuous becoming process. For Mullā Ṣadrā, nature in essence is the very movement in line with his doctrine of „transsubstantial motion‟ (al-harakat al-jawhariyyah). This principle is derived from his reflection on the univocal meaning of being that brings about his fundamental doctrines, i.e, the principiality of being (aṣalat al-wujūd) and the gradation of being (tashkīk al- wujūd).
Meanwhile, according to Whitehead, the actual world is a process in which the process is the becoming of actual entities. In accordance with his philosophy system, to explicate his thought, Whitehead coins the term of „actual occasions‟ to denote all beings in the corporeal world. He rejects critically the mechanistic viewpoint of modern thought.
This paper attempts to introduce several basic principles of Mullā Ṣadrā and Whitehead thoughts, which are obviously relevant to provide adequate philosophical foundation for environmental movement facing devastation and catastrophic dangers in the present-day world.
Modern thought is based on the principle of distinctness and substantiation of anything. Nature is isolated as a distinct region of being, and in turn any part of nature is divided and analyzed in isolation. Interrelationship and interconnectedness among beings as well as among parts of the whole thing disappear. As a result, nature is considered as a big machine just like being is treated as a static substance. Even many modern Western philosophers suppose being merely as a nominal concept.
Contrary to mainstream modern thought, Mullā Ṣadrā and Whitehead hold that nature as well as the entire corporeal world is the changing substance in continuous becoming process. For Mullā Ṣadrā, nature in essence is the very movement in line with his doctrine of „transsubstantial motion‟ (al-harakat al-jawhariyyah). This principle is derived from his reflection on the univocal meaning of being that brings about his fundamental doctrines, i.e, the principiality of being (aṣalat al-wujūd) and the gradation of being (tashkīk al- wujūd).
Meanwhile, according to Whitehead, the actual world is a process in which the process is the becoming of actual entities. In accordance with his philosophy system, to explicate his thought, Whitehead coins the term of „actual occasions‟ to denote all beings in the corporeal world. He rejects critically the mechanistic viewpoint of modern thought.
This paper attempts to introduce several basic principles of Mullā Ṣadrā and Whitehead thoughts, which are obviously relevant to provide adequate philosophical foundation for environmental movement facing devastation and catastrophic dangers in the present-day world.