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""One guiding principle of this cycle of the Aga Khan Award for Architecture is the importance of plurality. Since its inception the Award has aimed to be inclusive and to embrace the engagement of a diverse group of users. But equally, it has sought projects that explore a plurality of methods and architectures in achieving that goal. Here, the authors of the essays use that productive tension between architecture and plurality not only to provide a framework for the examination of the projects but also to explore the intellectual and projective means by which architecture and plurality can find other common grounds in the future." -- P. 4 of cover."

"Religious plurality is real in the Indonesian society. In such society, therefore, interrligious dialogue is very important, even it is a must, because it will enrich faith and religious life of the people. Second Vatican Council (1962-1965) emphasized that in his nature, human being is free and social (Gaudium et Spes 17, 24). Human being is endowed with freedom in his or her social life. In his or her very existence, human being is always found together with others. Personal stance based on the personal freedom is more determinant rather than social rules. In the Indonesian context, Pancasila and the 1945 constitution are social grounds which are enough in guiding social life of the people. It is no need other rules for guiding social life in the private affairs. That is why the Bill of Harmony on Religious Life (RUU Kerukunan Hidup Beragama) is not needed. It should be refused."

"In this article the author looks into social conflict and alternative solutions to the problem. He begins by discussing the merits of a conflict model in viewing society, as expounded by Dahrendorf, Bailey and others. The author argues that, in contrast, the New Order Regime of Indonesia followed a model of equilibrium, characteristic of most pseudo-democratic or authoritarian states. With an emphasis on gotong royong. uniformity, balance and harmony, any move toward individuality or anti-stability was seen as having no function in the maintenance of the system. Holding to this latter model, any view deviating from official policy was removed. Different views could only be expressed by those with power, who were in fact those in power. By setting the rules of the game, their own views were never seen as a form of deviation. This led to the emergence of conflict between various groups, whereby some were stripped of their identities, dignity and/or material resources in the interest of the state or more powerful groups. Conflicts between ethnic groups present a special problem, because any attack on the group is seen as an attack on the individual, and vice versa. The author suggests that with a conflict model, differences are a given, and conflicts give rise to competition where there exist rules for competition that are fair and well-enforced. These rules must be enforced by an impartial police. However, the incorporation of the police into the Indonesian military for the past 32 years has placed emphasis on the use of military tactics for resolving conflict. In fact, one solution to the problem of conflict is the presence of one institution or organization that can be trusted and depended upon by all parties involved; and this should be the police."

"ABSTRAKMan of action merupakan sebuah tahapan yang dinamis. Dinamika eksistensial vita activa yang terdiri dari animal laborans, homo faber dan man of action menentukan status eksistensial dari seorang subjek. Relasi subjek dengan kelompok tertentu selalu memiliki konsekuensi eksistensial tersebut. Konsekuensi eksistensial tersebut menuntut faktor-faktor lainnya seperti pluralitas, kebanalan dan kebebasan. Di dalam relasi subjek dengan kelompok tertentu, subjek dapat menjadi man of action dan tidak menjadi man of action. Dengan kata lain struktur dinamika eksistensial yang terjelaskan dalam film Imperium bukanlah sebuah tahapan akhir yang bersifat hierarkis, akan tetapi merupakan kondisi transmisi yang membutuhkan momentum.

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ABSTRACTMan of action becomes a dynamic stage. The existential dynamics of the vita activa consisting of animal laborans, homo faber and man of action determine the existential status of a subject. The subject 39 s relation to a particular group always has that existential rigidity. The existential consequences are other factors such as plurality, banality and freedom. In a subject relation with a particular group, the subject can be a man of action and not be a man of action. In other words the structure of the existential dynamics described in the Imperium film which is a hierarchical final stage, but is a displacement condition that requires momentum."

"Kondisi Indonesia sejak terjadinya krisis moneter tahun 1997 dan pasta runtuhnya Orde Baru banyak diwarnai dengan berbagai macam konflik terutama yang bermuatan SARA yang telah banyak memakan korban. Terjadinya berbagai konflik tersebut salah satunya disebabkan karena belum dipahaminya konsep hidup bersama di dalam masyarakat Indonesia yang sangat majemuk ini.Yayasan Panca Dian Kasih sebagai salah satu LSM berupaya meredam konflik yang sedang terjadi di Indonesia ini melalui penyebaran nilai-nilai kemajemukan kepada sasaran yaitu generasi muda, organisasi kepemudaan dan para pendidik terutama guru-guru agama, yang dianggap sebagai kelompok masyarakat yang dapat menjadi perpanjangan tangan dalam menyebarkan nilai-nilai kemajemukan kepada masyarakat, sehingga diharapkan masyarakat dapat mengerti dan memahami adanya perbedaan dan dapat hidup berdampingan secara damai.Dalam menyebarkan nilai-nilai kemajemukan tersebut, Yayasan Panca Dian Kasih menetapkan strategi komunikasi yang dikenal dengan nama Rencana Strategi yang kemudian diaplikasikan dalam bentuk Program Kegiatan. Baik dalam penyusunan Rencana Strategi dan Program Kegiatan, Yayasan Panca Dian Kasih menggunakan teknik komunikasi sosial.Tesis ini menggunakan pendekatan kualitatif yang ditujukan untuk menggambarkan suatu fenomena atas terjadinya konflik sosial di Indonesia yang sarat bermuatan SARA dan mengancam persatuan dan kesatuan Indonesia. Tipe penelitian yang digunakan ialah deskriptif, dimana penulis mencoba menggambarkan tentang bagaimana strategi komunikasi dan perwujudan strategi tersebut berupa mekanisme kegiatan dalam menyebarkan nilai-nilai kemajemukan kepada sasaran.Hasil penelitian menunjukkan bahwa tidak terdapat kendala yang berarti dalam menyebarkan konsep kemajemukan kepada sasaran karena sasaran mewakili kelompok masyarakat yang terpilih untuk dapat menjadi perpanjangan tangan dalam menyebarkan nilai-nilai perdamaian."

"Tesis ini merupakan penelisikan teoritis mengenai pluralitas masyarakat semasa ini, dalam kerangka pemikiran teori kritis Axel Honneth. Berangkat dari faktisitas sosio-politik, yang ditandai dengan intensitas keragaman nilai, ideologi, gaya hidup, terjadi pula penajaman perbedaan identitas entah itu bersifat etno-kultural maupun etno-religius. Akibatnya, di satu sisi, kita menemukan dalam masyarakat adanya gejala eksklusivitas mayoritas terhadap minoritas, atau antaretnis dan antaragama akibat gesekan-gesekan sosial, dan di sisi lain, ada upaya untuk mengatasi problem semacam itu dengan mendorong inklusivitas sosial dalam masyarakat. Dengan menggunakan teori pengakuan Axel Honneth, yang dipahaminya sebagai sarana realisasi-diri individu, tesis ini menyatakan bahwa melalui pengakuan intersubjektif, terbuka kemungkinan masyarakat semasa menemukan jalan dialog bagi kebertemuan yang secara legal-normatif menjamin hidup bersama secara berdamai dan berkeadilan. Sehubung itu, dalam tesis ini, pengakuan intersubjektif disebut sebagai prinsip pro-eksistensi masyarakat plural.

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This thesis is a theoretical scrutinize of the plurality of contemporary society, in the framework of critical theory of Axel Honneth. Departing from socio-political facticity, which is characterized by the intensity of the diversity of values, ideology, lifestyles, there is also sharpening difference whether it is the identity of ethno-cultural as well as ethno-religious. What emerges is, on the one hand, we find in society the symptoms of exclusivity between different societies, majority against minority, or interethnic and interreligious due to social friction, and on the other, there is an attempt to overcome such problems by encouraging social inclusiveness in agonistic society. By using the theory of Axel Honneth of intersubjective recognition, which is understood as a means of individual selfrealization, this theses states that through intersubjective recognition, opens the condition of finding the path of dialogue during the society for meeting between different socially community, which legally guarantees coexist peacefully and equitably. In this way, I call intersubjective recognition as the principle of proexistence in a plural society."

"Multiculturalism in Indonesia is predominantly concerned with various regional cultures in the country, which continue to exist, and in some cases, to develop andprogress. These cultures meet and interact in the context of a unitary national, Indonesian culture. There are however people who or whose ancestors originate from outside Indonesia, the major ones being Chinese and Arabs. They brought with them the cultures and mores of their lands of origin and to varying degrees integrated them into those of the places they adopted as homes. This article discusses how the Chinese who opted for Indonesian citizenship and nationality, fared and fare in Indonesia?s multicultural society, what problems slowed themin their path, and what lies behind these problems."