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"[In Being and learning he offers an account of learning as an attunement with Being’s dynamic presencing and unconcealment, which Duarte explores as the capacity to respond and attend to the matter that stands before us, or, in Arendtian terms, to love the world, and to be with others in this world. This book of ‘poetic thinking’ is a chronicle of Duarte’s ongoing exploration of the question of Being, a philosophical journey that has been guided primarily through a conversation with Heidegger, and which also includes the voices of Plato, Aristotle, Heraclitus, Nietzsche, as well Lao Tzu and the Buddha, among others. In Being and learning, Duarte undertakes a ‘phenomenology of the original’: a writing that consciously and conspicuously interrupts the discursive field of work in philosophy of education. With this work Eduardo Duarte is initiating new pathways of thinking about education.;In Being and learning he offers an account of learning as an attunement with Being’s dynamic presencing and unconcealment, which Duarte explores as the capacity to respond and attend to the matter that stands before us, or, in Arendtian terms, to love the world, and to be with others in this world. This book of ‘poetic thinking’ is a chronicle of Duarte’s ongoing exploration of the question of Being, a philosophical journey that has been guided primarily through a conversation with Heidegger, and which also includes the voices of Plato, Aristotle, Heraclitus, Nietzsche, as well Lao Tzu and the Buddha, among others. In Being and learning, Duarte undertakes a ‘phenomenology of the original’: a writing that consciously and conspicuously interrupts the discursive field of work in philosophy of education. With this work Eduardo Duarte is initiating new pathways of thinking about education., In Being and learning he offers an account of learning as an attunement with Being’s dynamic presencing and unconcealment, which Duarte explores as the capacity to respond and attend to the matter that stands before us, or, in Arendtian terms, to love the world, and to be with others in this world. This book of ‘poetic thinking’ is a chronicle of Duarte’s ongoing exploration of the question of Being, a philosophical journey that has been guided primarily through a conversation with Heidegger, and which also includes the voices of Plato, Aristotle, Heraclitus, Nietzsche, as well Lao Tzu and the Buddha, among others. In Being and learning, Duarte undertakes a ‘phenomenology of the original’: a writing that consciously and conspicuously interrupts the discursive field of work in philosophy of education. With this work Eduardo Duarte is initiating new pathways of thinking about education.]"

"ABSTRAKArtikel ini berupaya mengaplikasikan pemahaman estetik dari pemikiran fenomenologi persepsi Merleau-Ponty. Upaya menjelaskan permasalahan yang kompleks pada kehidupan manusia melalui konsep sederhana yang selalu kita alami setiap hari sebagai rutinitas dalam kehidupan bersosial dan berbudaya secara praktis dan real. Melalui pemahaman estetika dari pemikiran Merleau-Ponty penulis akan menjelaskan mengenai keunggulan persepsi dan tubuh sebagai sarana mendapatkan pengetahuan lewat pengalaman langsung. Konsep persepsi dan tubuh menghasilkan pemahaman tentang konsep sinestesia sebagai kemampuan persepsi manusia dari intelektualitas indera-indera. Konsep persepsi sinestetik dari pemikiran Merleau-Ponty membawa penulis menuju pemahaman makanan sebagai objek estetik. Makanan sebagai objek estetik juga merupakan persepsi ambigu sebagaimana pemikiran Merleau-Ponty tentang penjelasan filsafat ambiguitasnya sebagai upaya mengatasi desripsi objektif dari empirisme dan intelektualisme. Melalui artikel ini, penulis berharap penelitian ini menjadi langkah maju untuk memandang tubuh dan makanan sebagai perhatian filsafat. Penulis mengharapkan pembaca untuk mendapatkan pengetahuan baru tentang makanan sebagai objek estetik agar dapat menghargai makanan sebagai hasil kreasi.

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ABSTRACTThis article seeks to apply the understanding of the aesthetic experience of Merleau Ponty 39 s thought about the phenomenology of perception. Efforts to explain complex problems in human life through simple concepts that we always experience every day as a routine in social life and cultured in a practical and real. Through the aesthetic understanding of Merleau Ponty 39 s thoughts, i will explain the primacy of perception and body as a means of gaining knowledge through direct experience. The concept of perception and the body produces an understanding of the concept of synesthesia as the ability of human perception from intellectuality of senses. The concept of synesthetical perception of Merleau Ponty 39 s thought leads me to the understanding of food as an aesthetic object. Food as an aesthetic object is also an ambiguous perception as Merleau Ponty 39 s idea of an explanation of his ambiguity philosophy as an attempt to overcome the objective descriptions of empiricism and intellectualism. Through this paper, i hope this research becomes a step forward to view the body and food as a philosophical concern. I expects the readers to gain new knowledge about food as an aesthetic object in order to appreciate the food as a creation."

"Disertasi ini meneliti, membahas dan menganalisa pemikiran Hasan Hanafi terutama pemikirannya tentang bagaimana menyikapi dan mengkritisi untuk kemudian merumuskan kembali turast sebagai kekayaan intelektual dalam sejarah pemikiran Islam. Salah satu bagian dari turast yang dikritisi dan didekonstruksi oleh Hasan Hanafi adalah teologi yang kemudian direkonstruksi menjadi antropologi teologis, dengan merumuskan kembali bangunan ilmiah ilmu tersebut sesuai dengan kaidah ilmu pengetahuan melalui aspek ontology dan epistemology.Itulah yang disebut tajdid dalam kategori Hasan Hanafi. Pada dasarnya pemikiran tersebut lebih mencerminkan adanya usaha untuk mengembalikan posisi keutamaan manusia dalam menata kehidupannya demi kebaikan dan kesejahteraan manusia itu sendiri. Ini juga menunjukkan adanya usaha untruk menghilangkan adanya dominasi dan penguasaan dari sekelompok elite manusia kepada sekelompok manusia lainnya . Teologi yang diusung adalah teologi transformatif yang hendak menghilangkan unsur penguasaan dan penindasan tersebut. Teologi yang telah menjadi antropologi teologis akan dipahami oleh para penganut teologi tersebut sebagai suatu pembebasan bagi manusia untuk mengambil kembali harkat dan martabatnya sebagai manusia dan mengaplikasikannya dalam berbagai aktivitas kehidupannya demi kemajuan dann kemaslahatannya sendiri. Selain itu, dalam kajian ini juga terkandung usaha untuk membebaskan diri dari dominasi Negara dan ideology yang bersumber dari peradaban Barat terhadap masyarakat di berbagai Negara muslim termasuk dominasi dari penguasa negaranya sendiri sebagai perpanjangan tangan dari dominasi ideologi peradaban Barat.Disertasi ini berusaha menghubungkan pemikiran Hasan Hanafi tersebut dengan pendidikan kritis yang pada dasarnya memiliki pendasaran, tujuan dan maksud yang sama untuk pembebasan manusia dari dominasi dan penidasan. Pendidikan kritis mengimplikasikan suatu transformasi sosial dalam kehidupan masyarakat, begitu juga antropologi teologis Hasan Hanafi. Transformasi ini dirumuskan oleh Hasan Hanafi melalui konsep revolusi transcendental yang antara lain dirumuskan dalam tiga aspek kehidupan beragama masyarakat muslim, yaitu : aspek teologi, aspek tasawuf dan aspek ideologi politik. Ketiganya saling mengisi dan memperkuat sehingga akan terlihat terjadi transformasi sosial secara nyata. Dan itu menandakan telah terjadi perubahan pemahaman dan diteruskan dengan perubahan sikap dan perilaku masyarakat sebagai akibat dari berubahnya konsep teologi menjadi konsep antropologi teologis tersebut.

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This disertation elaborates, analyzes and make research about the thought of Hasan Hanafi, especially for how does he evaluate and make the appreciation and then dissigne turast as the good heritage in the history of Islamic thought. One of page in turast is theology. It is made deconstruction to meke the result as the thelogical antropolgy. It si dissigned for the scientifical structure according to the rules and norms of science, especially in ontology and epistemology.. That is tajdid in Hasaan Hanafi categorical. Basicly, that thought had manifested an effort to make the good position of human dignity and how do the human keep their life for the goodness and welfare themselves. This is the shows that there are the efforts to make lessing the domination nd exploitation from the elite groupo to the general people in their society.It is the transformative theology and it willto delate dor that power fpr domination. This theology changes to the theological antropoolgy and it will be understood by the ummat as the freedom for humanity life and they will take again the original humanity. The otrher side , this discource has the contens the work and activities to realizes the independent position from the dependent and inferiority from the west civilization, polically and ideologically. Including in invisible hand from the regime in their moeslems state.This disertation has the same basic, goal and meaning with the critical pedagogy for the independent from domination and exploitation. The critical pedagogy has the implications as the social transformation for the human life same with the theological anthropology in Hasan Hanafi‟s thinking. This transformation in Hasan Hanafi conceps call as the transcendental revolusion.This conceps has 3 aspects : theology, taawuf and political ideology. They are integrated inn the strong position. It will manifested the new understanding. It will be continued with the behaviour and characters changing. And it is teh good effects from the new conceps in theology. It is the new identity with calling Theological antropolgy."

"This book contains essays written by eminent phenomenologists & scholars closely related to R. Bernet, a person and a philosopher. The intellectual and worldwide authority of R. Bernet's work is well represented, as well as by the content of their chapters. In a sense, this volume is a good indication of the importance of Bernet's own books, articles and classes. The editors have chosen to concentrate the contributions on what could be estimated to be one of the three major themes of his philosophical itinerary: life, seen from a phenomenological point of view, its relation to subjectivity, experiences and consciousness, and both seen as the ground for an original reflection on art (paintings)."

"Kehidupan manusia tidak dapat dilepaskan dari nilai. Bagi masyarakat Yogyakarta, nilai selalu mengiringi setiap ritual dalam siklus kehidupan manusia. Salah satu bentuk ritual yang masih dilestarikan masyarakat Yogyakarta adalah slametan. Tujuan diadakan penelitian ini adalah untuk mengkaji nilai dalam slametan masyarakat Yogyakarta dalam perspektif Max Scheler. Penelitian ini menggunakan metode interpretasi melalui studi kepustakaan. Hasil penelitian ini adalah sebagai berikut; slametan masyarakat Yogyakarta adalah fenomena yang menekankan pengalaman intuitif terhadap pemahamannya atas Yang Mutlak. Dalam perpektif Max Scheler slametan sebagai ritual memiliki makna simbol dalam sesajinya mengandung empat gugus nilai, yakni: nilai kenikmatan, nilai vitalitas, nilai spiritual, dan nilai kesucian.

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Human's life can not be detached from value. For Yogyakarta?s society, value always accompanied each rituals in human's life cycle. One form of ritual still preserved by Yogyakarta?s society is slametan. The purpose of this research is to assess the value in slametan of Yogyakarta?s society in Max Scheler's perspective. This research using interpretation method through literature review. The outcome of this research are; The Yogyakarta?s society?s slametan is a phenomena that stressed the intuitive experiences on its comprehension of The Absolute. In Max Scheler's perspective, slametan as ritual has symbol meaning in its sesaji (offerings) consists four values, which are: pleasure value, vitality value, spiritual value, and holiness value."