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1
Juwono, Kevin. ""Epistemologi Moluska" Bruno Latour dan Paradigma Non-Modern Pengetahuan." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 20, no. 1 (2024): 97–133. http://dx.doi.org/10.36383/diskursus.v20i1.462.
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Due to the impression that Bruno Latour rejects epistemology, his thought is often considered as part of postmodernism and relativism. This essays will show that this impression is misleading. The target of Latour's critique is the modern paradigm that dichotomizes absolutely between ontology and epistemology, as in subject—object and nature—society. Latour succeeded in showing that modern epistemology is not absolute. To do so, he included a two-dimensional variable in one-dimensional insertions, with the example of a generic scheme created by a variant of the SSK school. The consequence is a priori ontological postponement, with various models of possible scales of values on the schema. For this reason, the principle of symmetry and the use of neutral language that can include (suspend) various ontologies so that epistemic knowledge can be obtained in reality (such as the alignment of humans—non-humans, and actors—actants), becomes important in scientific practice. This essay draws a conclusion with some critical notes and provides a kind of offer as a further consequence of the examination of Bruno Latour’s epistemology
 Abstrak 
 Kesan bahwa Bruno Latour menolak epistemologi telah membuat pemikirannya kerap dimasukkan ke kategori pascamodernisme dan relativisme. Tulisan ini hendak menunjukkan bahwa kesan tersebut keliru. Sebetulnya sasaran kritik Latour adalah paradigma modern yang mendikotomikan secara absolut antara ontologi dan epistemologi, seperti pada subjek–objek dan alam–masyarakat. Latour memperlihatkan bahwa epistemologi modern itu tidaklah absolut. Caranya, ia memasukkan variabel dua dimensi pada pengutuban satu dimensi, dengan contoh skema generik yang dibuat oleh varian dari mazhab SSK. Konsekuensinya adalah penundaan apriori ontologis, dengan beraneka model kemungkinan skala nilai pada skema. Untuk itu, prinsip simetri dan penggunaan bahasa netral yang dapat mencakupi (penangguhan) pelbagai ontologi agar pengetahuan epistemik dapat diperoleh senyata-nyatanya (seperti kesejajaran manusia—non-manusia, dan aktor—aktan) menjadi penting dalam praktik keilmuan. Di akhir tulisan, penulis memberikan beberapa catatan kritis, serta semacam tawaran sebagai konsekuensi lebih jauh atas pemeriksaan epistemologi Bruno Latour.
 Kata-kata kunci: epistmeologi, paradigma non-modern, epistemologi moluska, prinsip simetri, meta-modern, aktor-aktan
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ÇELİKEL, S. Benan. "Metafor Olarak Tasarım." Posseible, no. 6 (September 1, 2014): 47–53. https://doi.org/10.5281/zenodo.7421157.
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2013 yılında IDA (Uluslararası Tasarım Birliği) tarafından İstanbul’da düzenlenmesi planlanan ancak “mücbir sebepler”den dolayı iptal edilen uluslararası tasarım kongresinin kapsamında, Organizasyon Komitesi, kongrenin teması olarak belirlenen “tasarım lehçeleri”ni özellikle tırnak içinde yazmayı tercih ettiğini çünkü bu ifadenin bir metafor olarak kullanıldığı beyan etmiş ve bu uyarının ardından, insanların nasıl olup da farklı diller konuşmaya başladığını dile getiren Babil efsanesini anlatmaya girişmişti. Efsaneye göre, demişti Komite, Babil halkı görkemli bir kule inşa etmeye girişti çünkü kullandıkları ortak dil onları sınırsızca edip eylemeye ve üretmeye muktedir kılmaktaydı. Babil halkının bu girişiminden hoşlanmayan Tanrı, insanoğlunun yaratma yetisini, sahip oldukları bu ortak dili bozup çok sayıda, anlaşılmaz lehçeye ayırarak bozguna uğrattı. Tek bir dilin pek çok farklı dile parçalanması Babillilerin kafasını karıştırdı ve amaçlarını felce uğrattı. Her ne kadar münakaşa etmekten hoşlanan biri olmasam da, kongre temasını birbiriyle ilişkili üç bölüm halinde tartışmaya açacağım. İlk olarak, metnin başlığından da anlaşılabileceği gibi metafor olarak “tasarım lehçeleri” yerine metafor olarak “tasarım”ı önereceğim. İkinci olarak, Bruno Latour’un tasarım kavramına ilişkin öngörüsünden yararlanarak “metafor olarak tasarım” kavramını, Kojin Karatani’nin “metafor olarak mimarlık” kavramı ile yanyana getirerek tartışmaya açacağım. Son olarak ise, ilk iki hareketi birbiriyle ilişkilendirerek “metafor olarak tasarım lehçeleri”nin hala daha “metafor olarak mimarlık” kavrayışının içinde yer aldığını göstereceğim. Her iki metaforda da söz konusu olan insan-merkezciliği anlamak ve çözümlemek adına Aktör-Network Teorisi’ni (ANT) devreye sokacağım.
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Moisés, Ezequiel Zepeda Moreno. "Volver a la liberación. Sadismo, suicidio y la necesaria reinvención humana." Revista de Filosofía, Centro de Estudios Filosóficos, Universidad del Zulia. Maracaibo - Venezuela 38, no. 99 (2021): 111–25. https://doi.org/10.5281/zenodo.5641328.
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La presente reflexión es producto de una serie de cuestionamientos sobre la situación actual. Parte primeramente de analizar las tendencias necrófilas y suicidas establecidas en la epistemología moderna. Posterior a ello, desde las herramientas del pensamiento decolonial, se analiza el desarrollo epistemológico moderno/colonial y como el mismo introduce las contradicciones existenciales tanto del desprecio por la especie humana como las relaciones antropocéntricas y el vació fenomenológico en el que descansa la crisis civilizatoria actual. Finalmente concluimos el tema con un debate entre el concepto liberación y la teoría decolonial.
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Siregar, Nasyariah. "Epistemologi Ahmed Al-Jabiri dalam Pembelajaran Sains Madrasah Ibtidaiyah." PRIMARY EDUCATION JOURNAL (PEJ) 1, no. 1 (2017): 1–10. http://dx.doi.org/10.30631/pej.v1i1.2.
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Bangkitnya peradaban Islam akan sangat tergantung pada keberhasilan dalam bidang sains melalui prestasi instutisional dan epistemologi menuju pada proses dekonstruksi epistemologi sains modern, yang memungkinkan nilai-nilai Islam terserap secara seimbang ke dalam sistem pengetahuan yang akan dibangun tanpa harus menjadikan sains sebagai alat legitimasi agama dan sebaliknya. Tokoh pemikir Muslim kontemporer, Mohammed Abed Al-Jabiri mencoba mengemukakan tiga konsep pemikiran. Ketiga sistem pengetahuan ini sebagai analisa kritisnya terhadap nizam al-ma’rifah (epistemologi) dalam pemikiran dan kebudayaan Islam yaitu epistemologi bayani, burhani dan irfani. Hal ini tentu saja dapat menjadi acuan sebagai rekonstruksi dalam kurikulum pembelajaran. Kurikulum yang dimaksud adalah Pembelajaran Sains, khususnya di tingkat Madrasah Ibtidaiyah (MI), oleh karena itu artikel ini akan mencoba membahas pelaksanaannya dalam pembelajaran MI
 The rise of Islamic civilization will greatly depend on the success of science through institutional and epistemological achievements leading to the process of deconstruction of epistemology of modern science, enabling Islamic values to be absorbed balanced into the knowledge system to be developed without having to be a science as a tool of religious legitimacy and vice versa. The figure of contemporary Muslim thinkers, Mohammed Abed Al-Jabiri tries to present three concepts of thought. These three systems of knowledge as a critical analysis of nizam al-ma'rifah (epistemology) in Islamic thought and culture epistemologi bayani, burhani and irfani. This of course can be a reference as a barrier in the learning curriculum. The curriculum in question is Science learning, especially at Madrasah Ibtidaiyah (MI) level, therefore this article will try to discuss its implementation in learning MI.
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Wahyudi, Mohamad Nur. "Epistemologi Islam di Era Modern: Studi Analisis Pemikiran Feyerabend tentang Anarkisme Epistemologi." Alhamra Jurnal Studi Islam 2, no. 2 (2021): 134. http://dx.doi.org/10.30595/ajsi.v2i2.11791.
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Dalam kajian filsafat epistemologi merupakan bagian yang paling sering dibahas, dikarenakan epistemolgi sendiri merupakan suatu hal yang paling fundamental dalam berbagai disiplin pengetahuan tentunya tidak hanya dalam kajian filsafat.. Dalam hal ini tidak bisa dipungkiri semenjak era renasains di dunia Barat terjadi sebuah transformasi terkait konsep epistemologi yang dijadikan pegangan yaitu rasionalisme dan emperisme, dan dari kedua aliran inilah yang kemudian dijadikan metode utama bagi perkembangan ilmu modern. Dan tentunya ini bertolak belakang dengan kajian atau khazanah keilmuan Islam, dimana dalam kajian khazanah keilmuan Islam tidak hanya mendasarkan sesuatu hanya berdasarkan rasionalitas dan empiris semata, apabila kajian Islam hanya terfokuskan pata kedua titik tersebut bagaimana dengan ranah yang menyangkut masalah trensenden seperti, metafisika, dan hal ini tentunya tidak bisa diraih hanya dengan rasionalitas dan juga tidak bisa dibuktikan secara empiris dan observasi semata. Maka dari itu penelitian ini dilakukan untuk mencari suatu penerangan apakah sesuatu itu bisa dikatan ilmu pengetahuan apabila hal itu tidak bisa dicari melalui rasionalitas dan observasi empiris, dan disini metode yang penulis gunakan ialah diskriptif-analisis dengan menggunakan teori dari epistemologi anarkisme dari Feyerabend.
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Hawasi, Hawasi. "Epistemology And The Problem Of Cultural Hybridity In Muhammad Iqbal’s Thought." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (2015): 99. http://dx.doi.org/10.20871/kpjipm.v5i2.137.
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Abstract : The hegemony of rational-positivistic paradigm of modern Western epistemology contributes greatly to the development of modern thought. The paradigm, so far, brings knowledge and science into mere instrumental goals. Scientism is the result of the paradigm which lost of its sacred as science. Therefore, it gets philosophical attack from both Western postmodern thinkers and indigenous scholars who already experienced Western colonialism and imperialism. One of the Moslem scholars who criticized the hegemony of Western thought to Islamic culture and civilization is Muhammad Iqbal. For Iqbal, for centuries, Muslim thinkers were unable to see Islam from Quran point of view because they perceive it from the eye of rational-speculative Greek philosophy. Islamic thinking had been under its hegemony for so long that need to be deconstructed. In the postcolonial perspective, Iqbal’s attempt to decolonize Western rational-speculative epistemology from Plato to Descartes found him in ambivalence. British colonialism experienced by Iqbal in India formed the hybrid culture in his project of reconstructing Islamic thought in relation to Western thought. Therefore, Iqbal’s attempt to bridge the gap between rational-speculative of Western thought and mystic- religious tendencies of Islamic thought is a process of seeking “the Third Space” through mimicry as consequence of cultural interaction between the colonizer and the colonized.Kata-kata Kunci: decolonization of epistemology, hybrid culture, Islamic epistemology, the Third Space. Abstrak : Hegemoni paradigma epistemologi Barat modern yang rasional positivistik berkontribusi besar terhadap perkembangan pemikiran modern. Paradigma tersebut sejauh ini, menggiring pengetahuan dan sains pada tujuan-tujuan yang bersifat instrumental. Saintisisme merupakan hasil dari paradigma positivistik tersebut yang kehilangan kesakralannya sebagai ilmu. Oleh karena itu paradigma ini mendapatkan serangan filosofis tidak hanya dari pemikir Barat pascamodernisme namun juga dari pemikir pribumi yang pernah mengalami penjajahan dan imperialisme Barat. Salah satu pemikir Muslim yang mengritik hegemoni pemikiran Barat terhadap kebudayaan dan peradaban Islam adalah Muhammad Iqbal. Bagi Iqbal, selama beberapa abad lamanya pemikir Muslim tidak mampu berfikir secara Qurani akibat cara pandang mereka yang melihat Islam dari kacamata filsafat Yunani yang cenderung hanya bersifat rasional-spekulatif. Pemikiran Yunani telah menghegemoni pemikiran Islam begitu lama sehingga perlu didekonstruksi. Dalam perspektif pasca kolonial (postcolonial), usaha Iqbal untuk mendekolonisasi epistemologi rasional-spekulatif Barat sejak Plato hingga Descartes, menghadapi sikap yang ambivalen. Pengalaman penjajahan Inggris di India yang pernah dialami Iqbal membentuk kultur hibrida dalam proyeknya merekonstruksi pemikiran Islam dalam kaitannya dengan pemikiran Barat. Dengan demikian, Iqbal mencoba menjembatani jurang antara pemikiran rasional- spekulatif Barat dengan kecenderungan mistik-religius pemikiran Islam sebagai upaya mencari “Ruang Ketiga” melalui mimikri sebagai konsekuensi dari interaksi budaya antara penjajah dan terjajah.Kata-Kata Kunci: dekolonisasi epistemologi, budaya hibrida, epistemologi Islam, Ruang Ketiga.
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Ikrom, Mohamad. "Hukum islam: sinergisitas teks, moral, dan akal." HUMANIKA 18, no. 2 (2019): 117–25. http://dx.doi.org/10.21831/hum.v18i2.29240.
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The development of the paradigm of modern science has a significant impact on the development of jurisprudence. A case in point is the influence of postmodernism which has led to a thought that law is no longer deemed as merely a social reality; instead, the law is also a metaphysical reality. The shift of jurisprudence paradigm from positivism to postmodernism is considered in line with Islamic thoughts on jurisprudence. Because of, first, Islamic jurisprudence requires the combination of mind and heart; second, the shortcoming of Bayani, `Irfani and Burhani epistemology necessitates a par excellence epistemology i.e. their combination; third, religious morality plays an important role in forming a social order.Perkembangan paradigma ilmiah modern memiliki dampak yang signifikan terhadap perkembangan yurisprudensi. Salah satu contohnya adalah pengaruh postmodernisme yang telah menyebabkan pemikiran bahwa hukum tidak lagi dianggap hanya sebagai realitas sosial; sebaliknya, hukum juga merupakan realitas metafisik. Pergeseran paradigma yurisprudensi dari positivisme ke postmodernisme dianggap sejalan dengan pemikiran Islam tentang yurisprudensi. Hal ini dikarenakan, pertama, yurisprudensi Islam membutuhkan kombinasi pikiran dan hati; kedua, kekurangan bayani, epistemologi `irfani dan burhani membutuhkan epistemologi par excellence, yaitu kombinasi mereka; ketiga, moralitas agama memainkan peran penting dalam membentuk tatanan sosial.
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Yiangou, Nikos. "The Epistemology Of Heart-Mind In The Spiritual Teachings Of Muhyiddin Ibn ‘Arabi." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (2012): 123. http://dx.doi.org/10.20871/kpjipm.v2i1.26.
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<div><p><strong>Abstrak :</strong> Ibn ‘Arabi menawarkan kerangka pikir yang unik dalam menjelaskan struktur ilmu. Epistemologinya bersandar pada prinsip kesatuan wujud, dan bahwa semua pengetahuan adalah berasal dari Wujud yang dimiliki oleh Wujud melalui penampakan Dirinya. Manusia merupakan cermin dari penampakan Diri tersebut, yang di dalamnya terdapat satu fakultas sebagai pusat pengalaman manusia, yaitu hati (qalb). Melalui interaksi dengan pikiran, refleksi dan imajinasi, Ibn ‘Arabi menawarkan model epistemologi yang kokoh yang menjelaskan kerja pikiran dalam menciptakan keyakinan terhadap Tuhan. Ia (The Real) hadir dalam tataran potensi tertinggi manusia, sebagaimana Ia hadir setiap saat dalam hati, pada kondisi yang disebut sebagai maqam yang tak bermaqam. Jika pendekatan post-modern sangat menekankan epistemologi yang memperkuat status multiplisitas ontologis mereka, ada paradigma yang berkembang yang mengusung visi kemanusiaan yang utuh melibatkan kesatuan tubuh, pikiran dan ruh. Epistemolgi Ibn ‘Arabi lah yang sanggup mewakili perkembangan ini dan merumuskan struktur yang abadi dan proses yang mencakup kecakapan manusia untuk sadar dan merasakan.</p><p><em>Kata kunci : Kehadiran, Hati, Kesatuan wujud</em></p><p> </p><p><strong>Abstract :</strong> Ibn ‘Arabi offers a unique framework for explaining the structures of knowledge. His epistemology is referenced within the Oneness of Being (wahdāt al-wujūd), and all knowledge is ultimately the knowledge that the Being has of Itself through Its own self-disclosure. The human form mirrors this self-disclosure, and within this form he situates the center of the human experience in the faculty of the heart (qalb). Through interactions with the faculties of mind, reflection and imagination, he provides a robust model for an epistemology that explains the workings of mind and the creation of the many beliefs about God. He intimates at the highest human potential which is the immediate perception of the Real as It appears to the heart in every moment, a condition of complete union known as the ‘Station of No Station’. The demands of post-modern thought insist on epistemologies that honor relativism by granting the multiplicity their ontological status. Additionally, the emergent paradigm suggested by integral studies suggests a holistic view of human development that builds on a vision of integrated body, mind and spirit. Ibn ‘Arabi’s epistemology is singularly capable of addressing these issues as he outlines the timeless structures and processes that comprise human sentience.</p><p><em>Keywords : Presence, Heart, Oneness of being</em></p></div>
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Waston, Waston. "PEMIKIRAN EPISTEMOLOGI AMIN ABDULLAH DAN RELEVANSINYA BAGI PENDIDIKAN TINGGI DI INDONESIA." Profetika: Jurnal Studi Islam 17, no. 01 (2016): 80. http://dx.doi.org/10.23917/profetika.v17i01.2102.
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The relation between religion and science seems to be the dichotomous view. Bothof them are like oil and water, two entities that cannot be reunited and separated. Due to “thisdispute”, science often misses their ethics, so science and modern technology have actuallyhumanized humans and distanced them from their nature. The conflict between them forcesmany intellectual Muslims to make “epistemology bridge” for reconciling science and religion.One of them is M. Amin Abdullah, who argues with the concept of integration-interconnectionwhich is the effort to avoid the dichotomous view of the science and religion (especiallyIslam-science) and in the epistemology view, the concept is to close back all disciplines so thereare dialogues, communications, relationships, and mutual help. This article aims to discussthe epistemology thought of M. Amin Abdullah concerning on integration-interconnectionwith its methodology and relevance for the scientific development of higher education in Indonesia.Keywords: Epistemology; Islam; science; Integration-interconnection.Abstrak: Hubungan antara agama dan ilmu pengetahuan tampaknya menjadi pandangandikotomis. Keduanya ibarat minyak dan air, dua entitas yang tidak bisa bersatu kembali dandipisahkan. Karena “sengketa ini” ilmu pengetahuan mencoba merangkul konsep-konsep agamadan etika agar ilmu pengetahuan-teknologi memiliki nuansa yang manusiawi. Konflikantara keduanya memaksa kaum Muslim intelektual membuat “jembatan epistemologi” untukmendamaikan sains dan agama. Salah satunya adalah M. Amin Abdullah, yang berpendapatbahwa konsep integrasi-interkoneksi yang merupakan upaya untuk menghindari pandangandikotomis dari ilmu dan agama (khususnya Islam-ilmu) dan dalam pandangan epistemologi,konsep ini mencoba menawarkan kembali semua disiplin ilmu sehingga ada dialogisasi, komunikasi,sinergitas, dan hubungan saling membantu. Artikel ini bertujuan untuk membahasepistemologi pemikiran M. Amin Abdullah berkenaan konsep integrasi-interkoneksi denganmetodologi dan relevansinya bagi pengembangan ilmu pengetahuan pendidikan tinggi di Indonesia.Kata kunci: Epistemologi; Islam; ilmu pengetahuan; Integrasi-interkoneksi.
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Amril, Amril, and Rahmad Tri Hadi. "KRISIS IDENTITAS MANUSIA DAN EKOLOGI MODERN DALAM PERSPEKTIF EKO-FILOSOFI SEYYED HOSSEIN NASR." Living Islam: Journal of Islamic Discourses 7, no. 2 (2024): 243–62. http://dx.doi.org/10.14421/lijid.v7i2.5368.
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This article focuses on understanding Seyyed Hossein Nasr's eco-philosophy about the current crisis of modern human identity and ecology. The method used in this research is a descriptive-analytical method with an integration and interconnection approach with emphasizes the need for a meeting point between religion and ecology which leads to position taking both of which should no longer be show of power or conflict with each other, but seek a negotiating point (consensus) in facing the identity crisis of modern humans. The primary data used in this research are the works of Nasr himself. Meanwhile, secondary data in this research are books, journal articles and other websites that discuss Nasr's thoughts. The research results show that Nasr proposed two models of his eco-philosophy approach. First, Islamic epistemology is the identity crisis of modern humans. Second, ecological Islamic epistemology. Some of Nasr's alternatives to the crisis of modern human identity and ecology, first, traditional agricultural systems; second, the traditional way of building a house; third, consumption efficiency; fourth, control human greed; fifth, wise economics; sixth, human society with a deep responsibility towards nature. Keyword: Ecology; Eco-Philosophy; Identity Crisis; Modern; Seyyed Hossein Nasr. Tulisan ini berfokus pada pemahaman eko-filosofi Seyyed Hossein Nasr sehubungan dengan krisis identitas manusia modern dan ekologi saat ini. Metode yang digunakan dalam penelitian ini adalah metode deskriptif-analitis dengan pendekatan integrasi dan interkoneksi, dengan menekankan perlu adanya titik temu antara agama dan ekologi yang mengantarkan pada position taking keduanya yang seharusnya tidak lagi saling bertentangan satu sama lain, akan tetapi mencari titik temu negosiasi (consensus) dalam menghadapi krisis identitas manusia modern. Data primer yang digunakan dalam penelitian ini adalah karya-karya Nasr sendiri. Sedangkan data sekunder dalam penelitian ini adalah buku-buku, artikel jurnal, dan website lainnya yang membahas tentang pemikiran Nasr. Hasil penelitian menunjukkan bahwa Nasr mengusulkan dua model pendekatan eko-filosofinya. Pertama, epistemologi Islam krisis identitas manusia modern. Kedua, epistemologi Islam ekologi. Beberapa alternatif Nasr atas krisis identitas manusia modern dan ekologi di antaranya, pertama, sistem pertanian tradisional; kedua, cara tradisional membangun rumah; ketiga, efisiensi konsumsi; keempat, mengontrol keserakahan manusia; kelima, ekonomi bijaksana; keenam, masyarakat manusia dengan tanggung jawab mendalam terhadap alam. Kata kunci: Ekologi; Eko-Filosofi; Krisis Identitas; Modern; Seyyed Hossein Nasr.
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Ільїна, Г. В. "Visual paradigm in early modern modern epistemology." Humanities Bulletin of Zaporizhzhe State Engineering Academy, no. 70 (September 26, 2017): 29–34. http://dx.doi.org/10.30839/2072-7941.2017.108973.
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Heilbron, Johan. "Auguste Comte and Modern Epistemology." Sociological Theory 8, no. 2 (1990): 153. http://dx.doi.org/10.2307/202202.
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Zangirov, V. G., and O. A. Zangirova. "«NEW ORGANON» OF MODERN EPISTEMOLOGY." Humanities And Social Studies In The Far East 17, no. 3 (2020): 44–50. http://dx.doi.org/10.31079/1992-2868-2020-17-3-44-50.
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This paper examines the changes that the philosophy of cognition is undergoing in connection with the development of modern cognitive sciences, on the basis of which it is possible to make significant adjustments to the interpretation of the essence and structure of human experience as a basis for formulating and solving basic epistemological problems.
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Holmes, John Alan. "Modern Epistemology: A New Introduction." Teaching Philosophy 21, no. 1 (1998): 94–99. http://dx.doi.org/10.5840/teachphil199821114.
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Sohibun, Agus Setiawan, and Ahmad Samsudin. "Anti-Realism Doesn't Dissolve by Realism: A Study of Epistemological Aspects, Methods of Constructing Modern Physics Knowledge on the Dualism of Light." Jurnal Filsafat Indonesia 6, no. 3 (2023): 445–54. http://dx.doi.org/10.23887/jfi.v6i3.55355.
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Artikel ini bertujuan untuk meriveuw secara epistemology untuk bagaimana mengkontruksi pengetahuan baru berdasarkan pandangan realism dan anti-realisme dalam salah satu teori fisika modern dualism cahaya. Artikel ini menyajikan pandangan –pandangan menegenai teori dualism cahaya dimulai dari epistemologi cahaya, cahaya sebagai gelombang, cahaya sebagai partikel dan dualism cahaya. Metode yang digunakan dalam studi ini adalah critical literature review, yaitu jenis tinjauan kritis untuk menganalisis dan mengevaluasi banyak sumber tentang topik fisika modern khususnya dualism cahaya dan Filosofisnya epistemologis untuk mengkontruksi pengetahuan dualisme cahaya, perbandingan realim versus antirealism tentang pandangan dualism cahaya. Hasilnya dalam mengkontruksi ilmu pengetahuan baru, pandangan antirealism tidak serta merta gugur dan menghasilkan pandangan baru realism. Terlihat pada dualism cahaya, dalam mengkontruksi ilmu pengetahuan, pandangan antirealis dengan teorinya (fisika klasik) tidak serta merta salah dan gugur ketika ada teori baru dari pandangan realism (fisika modern). bahkan dari kasus ini, secara filosofis teori yang terbentuk dari pandangan atau fakta-fakta hasil empiris membentuk fakta baru dan teori berlaku the power of teorhy sebagai jembatan.
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Schmitter, Amy M. "Cartesian Social Epistemology? Contemporary Social Epistemology and Early Modern Philosophy." Roczniki Filozoficzne 68, no. 2 (2020): 155–78. http://dx.doi.org/10.18290/rf20682-8.
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Kartezjańska epistemologia społeczna? Współczesna epistemologia społeczna a wczesna filozofia nowożytna
 Wielu współczesnych epistemologów społecznych uważa, że tocząc batalię z indywidualistycznym podejściem do wiedzy, walczy tym samym z podejściem do wiedzy opisanym przez Kartezjusza. Choć wypada się zgodzić, że Kartezjusz przedstawia indywidualistyczny obraz wiedzy naukowej, niemniej trzeba dodać, że wskazuje on na istotne praktyczne funkcje odnoszenia się do świadectw i przekonań innych osób. Jednakże zrozumienie racji Kartezjusza za zaangażowaniem się w indywidualizm pozwala nam na identyfikację kluczowych wyzwań, z jakimi spotka się epistemologia społeczna, m.in., że poleganie na świadectwach innych może propagować uprzedzenia oraz hamować autentyczne zrozumienie. Implikacje zawarte u Kartezjusza zostały opracowywane i rozwinięte przez niektórych z jego bezpośrednich spadkobierców. W prezentowanym tekście zostanie przedstawione, jak np. François Poulain de la Barre oraz w pewnym skrócie przez Mary Astell analizują uwarunkowania społeczne kształtujące podmiot epistemiczny rozumiany w duchu Kartezjusza.
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B, Thaliath. "The Givenness of the World The Problem of Directionality in Modern Epistemology." Philosophy International Journal 5, no. 4 (2022): 1–9. http://dx.doi.org/10.23880/phij-16000276.
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As widely acknowledged, the epistemological turn of early modernity was based on the Cartesian method of doubt and negation, which primarily relates to the world of objects. The methodological negation and separation of sensible qualities and subjective attributes of objects left behind residual entities, which, from the Cartesian res extensa to the Kantian thing-initself, explicates an important basic feature of a historically unfolding transcendentalism: the reduction of objects to a mere givenness and the directional conditionality of epistemology that presupposes it. The following paper examines how and to what extent modern epistemology tacitly assumes an epistemic directionality, and accordingly reduces the world of objects to its mere givenness by subordinating the objects to a hierarchical structure of cognition. The investigation is carried out both in a theoretical-philosophical as well as in a historical framework.
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Аtаboyеv, Аkhаdjon. "Linguistic ontology and epistemology: modern approaches." Зарубежная лингвистика и лингводидактика 2, no. 2/S (2024): 1–8. http://dx.doi.org/10.47689/2181-3701-vol2-iss2/s-pp1-8.
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This article analyzes the linguistic science of the 20th century, its interaction with the ontology and epistemology of linguistic objects. The author explores the ontological status of objects of linguistic research, raising questions about the nature of these objects: whether they are internal, external, or have both properties. The article offers an overview of contemporary approaches to these issues and their epistemological implications, addressing different positions within the academic debate. The main focus is on the analysis and critical assessment of various theoretical answers proposed in modern linguistics.
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Alfikri, Ahmad Faiz Shobir, Achmad Khudori Soleh, and Maziya Rahma Wahda. "PENDEKATAN BURHANI DALAM PEMENUHAN NAFKAH SKINCARE DAN KOSMETIK DALAM ISLAM." Living Islam: Journal of Islamic Discourses 7, no. 2 (2024): 225–42. http://dx.doi.org/10.14421/lijid.v7i2.5182.
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The wife's need for skincare and cosmetics has become the latest discourse in the framework of the fulfillment of maintenance by the husband to the wife. This study aims to examine the perspectives of classical and contemporary scholars on the fulfillment of skincare and cosmetic maintenance for wives in Islam and explore the use of burhani epistemology in reconstructing the law on the fulfillment of skincare and cosmetic maintenance. The method used in this research is library research with a descriptive-qualitative approach. The results of this study are (1) Skincare which is a necessity to maintain the cleanliness of the wife's skin so it must be fulfilled based on the agreement of the scholars of 4 madhhabs related to maintenance of body hygiene. However, the fulfillment of cosmetic nafkah is not mandatory, except in the Maliki school of thought, provided that the wife requires it; (2) The fulfillment of skincare and cosmetics maintenance by husbands can be analyzed using burhanu epistemology with the al-Qiyas al-Jam'i and tahlili methods. The al-Qiyas al-Jam'i method draws an analogy between basic needs and modern needs, while the tahlili method breaks down these elements for in-depth analysis of product halalness, health benefits, and psychological impact. With this burhani approach, the fulfillment of skincare and cosmetic needs is considered an integral part of the husband's maintenance responsibilities, supporting the wife's physical, mental and emotional well-being in accordance with maqasid sharia. Keywords: Burhani Epistemology; Nafkah; Skincare; Cosmetics. Kebutuhan istri akan skincare dan kosmetik menjadi diskursus terkini dalam kerangka pemenuhan nafkah oleh suami kepada isteri. Penelitian ini bertujuan untuk mengkaji perspektif ulama klasik dan kontemporer tentang pemenuhan nafkah skincare dan kosmetik bagi istri dalam Islam serta mengeksplorasi penggunaan epistemologi burhani dalam rekonstruksi hukum pemenuhan nafkah skincare dan kosmetik. Metode yang digunakan dalam penelitian ini adalah studi kepustakaan (library research) dengan pendekatan deskriptif-kualitatif. Hasil penelitian ini yaitu (1) Skincare yang merupakan kebutuhan untuk menjaga kebersihan kulit istri sehingga wajib dipenuhi berdasarkan kesepakatan ulama 4 mazhab berkaitan dengan nafkah kebersihan badan. Namun, pemenuhan nafkah kosmetik tidak wajib dipenuhi, kecuali dalam mazhab Maliki, dengan ketentuan apabila istri mensyaratkannya; (2) Pemenuhan nafkah skincare dan kosmetik oleh suami dapat dianalisis menggunakan epistemologi burhanu dengan metode al-Qiyas al-Jam’i dan tahlili. Metode al-Qiyas al-Jam’i menarik analogi antara kebutuhan dasar dan kebutuhan modern, sedangkan metode tahlili memecah elemen-elemen tersebut untuk analisis mendalam mengenai kehalalan produk, manfaat kesehatan, dan dampak psikologis. Dengan pendekatan burhani ini, pemenuhan kebutuhan skincare dan kosmetik dianggap sebagai bagian integral dari tanggung jawab nafkah suami, mendukung kesejahteraan fisik, mental, dan emosional istri sesuai dengan maqasid syariah. Kata kunci: Epistemologi Burhani; Nafkah; Skincare; Kosmetik
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Molina, Jorge Alberto. "Descartes: Álgebra como lógica." Episteme – Filosofia e História das Ciências em Revista 9, no. 19 (2004): 21–44. https://doi.org/10.5281/zenodo.6449116.
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RESUMEN: El objetivo de este artículo es discutir la concepción cartesiana del Álgebra como una lógica del descubrimiento científico. En la introducción al artículo discutimos algunas de las interpretaciones más conocidas sobre el valor de la Matemática cartesiana. En la primera parte de este trabajo, realizamos una contraposición entre los pensamientos de Aristóteles y de Descartes sobre las teorías deductivas. En la segunda parte, analizamos las consideraciones hechas por Descartes sobre el valor de la Lógica. En la tercera parte, nos ocupamos específicamente con la concepción cartesiana del Álgebra. Palavras-clave: filosofía moderna; epistemología; filosofía de las ciencias formales. DESCARTES: ALGEBRA AS LOGIC Abstract: The goal of the present paper is to discuss some of the aspects of Descartes’ thoughts on Algebra. The Introduction is dedicated to discussing some of the interpretations of Cartesian mathematics. In the first part of this article, Cartesians and Aristotelians views on deductive theories are opposed. In the second part the Cartesian criticism of Aristotelian Logic is analyzed. In the third part the Cartesian concept of Algebra as a Logic of discovery is evaluated. Keywords: history of modern phillosophy; epistemology; philosophy of formal sciences.
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Rediehs, Laura. "Quaker Epistemology." Brill Research Perspectives in Quaker Studies 2, no. 3 (2019): 1–92. http://dx.doi.org/10.1163/2542498x-12340011.
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Abstract Quakerism emerged in the seventeenth century, during a time when philosophical debates about the nature of knowledge led to the emergence of modern science. The Quakers, in some conversation with early modern philosophers, developed a distinctive epistemology rooted in their concept of the Light Within, which functioned as a special internal sense giving access to divine insight. The Light Within provided illumination both to properly understand the Bible and to ‘read’ the Book of Nature. This epistemology can be thought of as an expanded experiential empiricism that integrates our ethical and religious knowledge with our scientific knowledge. This epistemology has carried through in Quaker thought to the present day and can be helpful in the context of today’s epistemological crisis.
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Putra, Andi Eka, Muslimin, and Arya Bagaskara. "A Menyinergikan Nalar Agama dan Modern:." International Journal of Nusantara Islam 13, no. 1 (2025): 181–90. https://doi.org/10.15575/ijni.v13i1.45737.
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Penelitian ini mengkaji relevansi epistemologi Muhammad Abed Al-Jabiri terhadap dinamika pendidikan santri di pesantren modern yang mengintegrasikan pendidikan agama dan umum. Al-Jabiri mengembangkan epistemologi dengan tiga bentuk nalar: bayani, irfani, dan burhani, yang masing-masing mencerminkan pendekatan berbeda dalam memperoleh pengetahuan. Nalar bayani menekankan pada teks-teks wahyu sebagai sumber utama pengetahuan, sementara nalar irfani menekankan intuisi dan pengalaman spiritual, dan nalar burhani berfokus pada rasionalitas dan empirisme. Artikel ini juga membahas bagaimana pemikiran Al-Jabiri berperan dalam merekonstruksi pendidikan santri agar lebih adaptif terhadap tantangan modernitas, dengan menyeimbangkan nilai-nilai keagamaan dan rasionalitas ilmiah. Dalam penerapan epistemologi Al-Jabiri, terutama nalar burhani, pengetahuan diperoleh melalui deduksi, induksi, dan observasi empiris yang sistematis. Namun, dalam konteks perkembangan ilmu pengetahuan modern, model ini dirasa terbatas, sehingga M. Amin Abdullah mengusulkan penambahan konsep abduksi yaitu sebuah metode penyimpulan hipotetik yang lebih dinamis dan fleksibel. Abduksi memungkinkan pengetahuan berkembang melalui hipotesis yang diuji lebih lanjut, yang membuka ruang untuk penalaran kreatif dalam menghadapi fenomena kompleks.
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Amorim de Souza, Jerfferson. "Relações Internacionais e Pensamento Ocidental/Moderno-Colonial: Balanços e Perspectivas | International Relations and Western/Modern-colonial thinking: balances and perspectives." Mural Internacional 11 (November 24, 2020): e53234. http://dx.doi.org/10.12957/rmi.2020.53234.
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A predominância do pensamento Ocidental/moderno-colonial no campo das Relações Internacionais tem despertado críticas de estudiosos vinculados ao Pensamento Decolonial e a outras matrizes de conhecimento. Este trabalho tem por objetivo apresentar uma sistematização da fundamentação filosófica-epistemológica da crítica decolonial ao pensamento moderno e sua repercussão nas Relações Internacionais e, a partir dessas contribuições, propor uma aproximação com alguns estudos que, fora do âmbito da colonialidade, discutem a predominância de um pensamento ocidental na disciplina. Como consequência da aproximação entre esses saberes diversos, apresentamos alguns balanços e perspectivas para a área: a necessidade de conexão entre epistemologia-ética-política; a reabilitação de conhecimentos e modos de conhecer não-Ocidentais sem renunciar ao método científico; uma visão não ingênua que leve em conta as questões de poder; e uma articulação entre saber e poder, teoria e política para uma práxis situada e histórica vertida à realidade internacional.Palavras-chave: Racionalidade moderna; pensamento decolonial; epistemologia. ABSTRACTThe predominance of Western / modern-colonial thought in the field of International Relations has aroused criticism from scholars linked to Decolonial Thought and other knowledge matrices. This work aims to present a systematization of the philosophical-epistemological foundation of the decolonial critique of modern thought and its repercussion in International Relations and, based on these contributions, propose an approximation with some studies that, outside the scope of coloniality, discuss the predominance of a western thought in the discipline. As a consequence of the approximation between these diverse knowledges, we present some balances and perspectives for the area: the need for a connection between epistemology-ethics-politics; the rehabilitation of non-Western knowledge and ways of knowing without giving up the scientific method; a non-naive view that takes into account issues of power; and an articulation between knowledge and power, theory and politics for a situated and historical praxis turned to the international reality.Keywords: Modern rationality; decolonial thinking; epistemology. Recebido em: 29 jul. 2020 | Aceito em: 18 nov. 2020
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Akpınar, Sümeyye. "İbn Sînâ’nin “Nefs” Teorisinin Modern Psikoloji Açısından Değerlendirilmesi." Çekmece Sosyal Bilimler Dergisi 13, no. 26 (2025): 7–16. https://doi.org/10.55483/cekmece.1693297.
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Batıda “Avicenna” olarak isimlendirilen İbn Sînâ, İslam Felsefesi’nde sistem kuran filozoflardan olması bakımından önemli bir konuma sahiptir. Kendi dönemine kadar oluşan felsefî birikimi yeniden değerlendirmeye tâbi tutarak zengin bir külliyat halinde toplaması ve felsefeyi sistematize etmesi sebebiyle kendisine “eş-şeyhü’r-reîs” unvanı verilmiştir. Biz bu çalışmamızda, Grek felsefesinden etkilenen, fakat, bu felsefeyi İslam’ın kurucu kaynakları ve temsil edici metinlerine uygun bir şekilde dönüştüren İbn Sînâ’nın, felsefî sistemi içerisinde ontoloji ve epistemoloji anlayışına uygun şekilde teori haline getirdiği nefs teorisini ele alacağız. Ardından, filozofun bu teorisini oluşturan temel kavramları modern psikoloji açısından değerlendirmeye tâbi tutacağız. Modern psikolojinin temel ilkelerini belirttikten sonra, bu ilkelerin klasik dönem ontoloji ve epistemoloji tasavvuruyla şekillenen aksiyolojik ilkelerle uyumunu da gözden geçireceğiz.
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Azhari, Azhari. "Sekularisasi Sains Modern." TADRIBUNA: Journal of Islamic Education Management 2, no. 1 (2022): 34–45. http://dx.doi.org/10.61456/tjiec.v2i1.44.
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Peradaban yang kuat dan hegemonik akan mempengaruhi konsep sains dan basis epistemologi dunia secara umum. Saat ini, Barat telah menahbiskan diri sebagai satu kekuatan peradaban yang tampil superior menguasai segala aspek kehidupan manusia. Sejarah panjang perjalanannya bermula dari asimilasi Yunani-Romawi, kelamnya penindasan hegemoni Gereja (the dark ages), dan beralih menuju zaman ‘terlahir kembali’ (renaisance) yang anti sains dan anti Tuhan (agama). Fase inilah yang melatarbelakangi babak baru dalam sejarah peradaban Barat yang dinamakan modernisme-postmodernisme sekular. Inilah wajah peradaban Barat yang sesungguhnya; anti Tuhan. Segala hal yang berbau agama dan identik dengan otoritas Tuhan harus dienyahkan dari realitas manusia. Tuhan telah mati, kata Nietzche. Tuhan tidak lagi berhak mengatur manusia (teosentris), manusia dituhankan, Tuhan pun dimanusiakan (humanisme). Pandangan hidup (worldview) inilah yang diterapkan Barat dalam sains modern. Pandangan yang kental aroma sekularisme, rasionalisme, empirisme, relativisme, cara berpikir dikotomis, desakralisasi dan penafian kebenaran metafisis. Dimensi inilah yang berbenturan secara konsepsi dalam epistemologi Islam. Ironisnya, sarjana Muslim dan Perguruan Tinggi Islam kadang terpengaruh dalam kerangka berpikir tersebut yang justru sering kali muncul pemikiran-pemikiran dekonstruktif terhadap keilmuan Islam itu sendiri.
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Munsoor, Mohamed Safiullah. "Post-Modern Relativist Challenges on Islamic Epistemology." Journal of Usuluddin 44, no. 1 (2016): 163–84. http://dx.doi.org/10.22452/usuluddin.vol44no1.7.
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Bowden, Bradley G. "Empiricism, epistemology and modern postmodernism: a critique." Qualitative Research in Organizations and Management: An International Journal 14, no. 4 (2019): 481–97. http://dx.doi.org/10.1108/qrom-02-2019-1726.
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Purpose The purpose of this paper is twofold: first, it seeks to trace the origins of the various strands of postmodernism within German philosophic idealism; traditions of thought which placed emphasis – like postmodernism – on a subjective understanding of evidence and a supposed capacity of human consciousness to continually move beyond the bounds imposed by social convention and being; second, this paper states that postmodernism, rooted as it is in philosophic idealism, is methodologically and conceptually constrained. Its emphasis on consciousness and will marginalize its capacity to make meaningful contributions in areas such as economics, and the wider trends in human history. Design/methodology/approach This paper is theoretical. It seeks to locate conflicting methodologies – most particularly those relating to postmodernism, positivism and philosophical realism – within the traditions of thought that have emerged since the enlightenment. Findings Postmodernism is rooted in philosophical idealism. As such, it places emphasis on consciousness, identity and being. The essential problem with postmodernism, this paper argues, is not this emphasis. These are legitimate areas of inquiry. Rather, the central problem with postmodernist-informed research is found in the limited range of methodological and conceptual tools in its kitbag. Originality/value Despite the growing influence of postmodernism in its various shades within academia, few of its proponents and critics trace its philosophic origins. In doing so this paper highlights the strengths and limitations of not only postmodernism but also its polar opposite, positivism.
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Tistyk, Rostyslav. "EPISTEMOLOGY OF DIPLOMACY IN MODERN INTERNATIONAL RELATIONS." Visnyk of the Lviv University, no. 54 (2024): 317–27. http://dx.doi.org/10.30970/pps.2024.54.38.
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Trirahmayati, Tiara, and Amril Mansur. "RASIONALISME VS EMPERISME DALAM PERSPEKTIF EPISTEMOLOGI MODERN." Multidisciplinary Indonesian Center Journal (MICJO) 2, no. 1 (2025): 385–92. https://doi.org/10.62567/micjo.v2i1.415.
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This article discusses the debate between rationalism and empiricism from the perspective of modern epistemology, aiming to uncover how both approaches have contributed to the development of science and technology. Rationalism asserts that knowledge is acquired through reason and logic, independent of sensory experience, as advocated by philosophers such as René Descartes and Gottfried Wilhelm Leibniz. In contrast, empiricism emphasizes that knowledge arises from sensory experience, as articulated by John Locke, George Berkeley, and David Hume. Although these views are often considered opposing, Immanuel Kant attempted to bridge the gap by proposing that knowledge is the result of the interaction between reason and experience. In the context of modern science, both rationalism and empiricism are no longer viewed as separate poles but rather as complementary, especially in fields such as artificial intelligence and neurobiology. This article demonstrates that the synthesis of rationalism and empiricism provides a more holistic understanding of human knowledge, which is highly relevant to the advancement of science and technology in the modern era. This research employs a descriptive-analytical qualitative approach, examining literature related to rationalism, empiricism, and modern epistemology to analyze their contributions to the formation of knowledge
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Lindell, Rikard. "Crafting interaction: The epistemology of modern programming." Personal and Ubiquitous Computing 18, no. 3 (2013): 613–24. http://dx.doi.org/10.1007/s00779-013-0687-6.
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Kalumbang, Yuventia Prisca. "Kritik Pragmatisme Richard Rorty Terhadap Epistemologi Barat Modern." Jurnal Filsafat 28, no. 2 (2018): 253. http://dx.doi.org/10.22146/jf.36413.
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This essay focuses on characteristic of pragmatism and its philosophical function in pragmatism milieu that has been improved by Richard Rorty. It dicussess Rorty’s famous book: Philosophy and the Mirror of Nature. In Rorty’s view, pragmatism is a new philosophy orientation that goes beyond modern Western epistemology tradition. Epistemology in Western tradition since the 16-17 Century have been deeply influenced by Descartes, Locke and Kant, who spent great effort in stipulating all formal a priori categories as foundational constitutive factors of human knowledge. Such fondational knowledge is believed to represent reality and creates abstract-apriori and contemplation world. Instead of contemplation, Rorty pragmatism suggests a reverse way of knowing by introducing to the virtue of human’s concrete dimension which is united with dimension of action. In other words, understanding Rorty’s characteristic of pragmatism the same way to understand his critics against modern Western epistemology which has only created an abstract world and contemplation. The paper offers three parts of discussions; firstly, Rorty’s view on modern Western epistemology; followed by general characteristic of Rorty’s pragmatism, and last, its consequence toward philosophy function. Through pragmatism, Rorty affirms his support to plurality of human values and interest as concrete subject.
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Gagim, Ion. "Music and musicology in the context of modern epistemology / Muzica şi muzicologia în contextul epistemologiei moderne." Artă şi educaţie artistică : rev. de cultură, şt. şi practică educaţională. 2009 (1-2) (October 23, 2017): 5–14. https://doi.org/10.5281/zenodo.1035048.
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Abstract: In studiul ce urmează propunem o tratare a muzicii / muzicologiei în contextul noii teorii a cunoaşterii ştiinţifice. Or arta sonoră se raportează la principiile epistemologiei moderne la modul direct. Pe de o parte, muzica conţine în sine aceste principii conform naturii sale, pe de altă parte, aceste principii suni generate de structura „muzicală" a universului (lumii): legile muzicii stau la baza a tot ce există, şi invers, tot ce există îşi află reflectare în legile muzicii. „Lumea este o muzică", „viaţa este o muzică", „totul este muzică", au afirmat gânditorii tuturor timpurilor. Muzica, graţie sensului ei existenţial pentru fiinţa umană, urmează a fi reconceptualizată din punctul de vedere al viziunilor (paradigmelor) ştiinţifice moderne asupra lumii, existenţei, naturii, omului, conştiinţei umane. Articolul în cauză este o încercare de acest gen.
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Sani, Azwar. "Jalan Baru Kebenaran dalam Epistemologi Integrasi dan Interkoneksi Muhammad Amin Abdullah." ISME : Journal of Islamic Studies and Multidisciplinary Research 1, no. 1 (2023): 41–50. http://dx.doi.org/10.61683/isme.vol11.2023.41-50.
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Gagasan Amin Abdullah mengusulkan pendekatan yang mengintegrasikan ilmu agama, ilmu pengetahuan, dan perspektif budaya dengan menghubungkan pemikiran Barat dan Timur. Dia menekankan pentingnya dialog lintas budaya, agama, dan ilmu pengetahuan, serta mengklaim bahwa kebenaran sejati tidak mungkin dicapai melalui pemisahan dan konflik antar tradisi. Artikel ini menjelaskan konsep tersebut dan implikasinya dalam pencarian pengetahuan holistik untuk memahami dunia modern yang kompleks. Penelitian ini adalah penelitian kualitatif dengan metode Library Research, karena objek penelitiannya adalah literatur-literatur kepustakaan yang membahas jalan baru kebenaran dalam epistemologi integrasi dan interkoneksi serta menggunakan pendekatan eksploratif-fenomenologis. Tujuannya adalah merunut batasan-batasan tradisional dalam pencarian pengetahuan dengan mengintegrasikan ilmu agama, ilmu pengetahuan, dan perspektif budaya, serta menghubungkan pemikiran Barat dan Timur. Pendekatan ini memungkinkan pemahaman yang lebih dalam tentang kompleksitas pengetahuan dalam konteks global saat ini. Dengan demikian, artikel ini menguraikan pandangan Amin Abdullah tentang pendekatan holistik yang dapat merangkul keragaman dalam upaya memahami dunia dan kebenaran yang lebih luas.
 Kata Kunci: Epistemologi; Integrasi; Interkoneksi; Kebenaran
 The concept proposed by Amin Abdullah suggests an approach that integrates religious knowledge, scientific understanding, and cultural perspectives by bridging Western and Eastern thought. He emphasizes the significance of cross-cultural, cross-religious, and interdisciplinary dialogues, asserting that ultimate truth cannot be attained through the separation and conflicts among traditions. This article elucidates this concept and its implications in the pursuit of holistic knowledge to comprehend the complexities of the modern world. This study employs qualitative research through Library Research methodology, as its focus revolves around literature that delves into new pathways to truth in the realm of integrated and interconnected epistemology, utilizing an exploratory-phenomenological approach. The aim is to trace the confines of traditional knowledge-seeking by harmonizing religious knowledge, scientific understanding, and cultural perspectives, while bridging Western and Eastern thought. This approach facilitates a deeper comprehension of the intricacies of knowledge within the current global context. Therefore, this article expounds on Amin Abdullah's perspective on a holistic approach that embraces diversity in the endeavor to understand the world and a broader truth
 Keywords: Epistemology; Integration; Interconnection; Truth
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Ikbal Salam, Andi Muhammad. "PEMIKIRAN KRITIS MULYADHI TERHADAP BANGUNAN ILMU MODERN." Ri'ayah: Jurnal Sosial dan Keagamaan 5, no. 01 (2020): 1. http://dx.doi.org/10.32332/riayah.v5i01.2296.
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Mulyadhi Kartanegara memusatkan perhatiannya pada diskursus filsafat Islam yang ide-idenya telah dituangkan ke dalam berbagai bentuk karya ilmiah. Epistemologi integarasi ilmu Mulyadhi Kartanegara menyorot aspek integrasi sumber ilmu dan integrasi metode ilmu. Sumber ilmu menurut Mulyadhi yakni indra, akal dan intuisi, sedangkan ilmuan Barat (materialisme-positivisme) hanya mengakui panca indra sebagai sumber ilmu. Metodologi ilmu dalam epistemologi Mulyadhi yakni, metode observasi atau eksperimen untuk obyek-obyek fisik, metode logis untuk obyek metaempirik, dan metode intuitif (irfani) untuk mengenal obyek secara langsung. Sedang ilmuan modern hanya mengakui metode ilmu observasi atau eksperimen dan menampik metode ilmu yang lain. Selanjutnya, dalam relasi epistemologis dan status ontologis, epistemologi Islam mengakui realitas secara integral-holistik (alam materi, mitzal dan akal dan Tuhan yang merupakn puncak realitas). Kritik Mulyadhi terhadap bangunan ilmu modern adalah tertuju pada rasionalisme-empirik (paradigma Cartesian-Newtonian) yang melahirkan aliran pemikiran: naturalisme, idealisme dan sekulerisme yang bercorak mekanistik dalam memandang realitas semesta. Selanjutnya Mulyadhi melontarkan respon kritisnya pada materialisme melalui islamisasi epistemologis pada aspek klasifikasi ilmu dan metodologi ilmu.
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Šaulauskas, Marius Povilas. "MODERNIOSIOS EPISTEMOLOGIJOS SOLIPSIZMAS EX PRINCIPIO INTERNO. METAFILOSOFINIS AGNEOLOGIJOS SVARSTYMAS." Problemos 81 (January 1, 2012): 33–43. http://dx.doi.org/10.15388/problemos.2012.0.1293.
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Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.
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Dr., Hilmy Baihaqy Yussof. "The Importance of Tawhīdic Epistemology in the Modern Science Education Curriculum." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE, INNOVATION AND EDUCATIONAL TECHNOLOGIES (ONLINE) - ISSN: 2717-7130 1, no. 3 (2020): 262–71. https://doi.org/10.5281/zenodo.4001734.
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It is essential to point out that the character of Islamic religious doctrine is constructed on the basis of monotheistic belief known as tawhīd. However, one of the major problems that have been encountered by the Muslim ummah in the modern education curriculum is the secularization of knowledge’s. Since it is secular in nature, the inclusion of God across the modern curriculum is being ignored. It is known that the essence of holistic Islamic education is to develop not only the human cognitive and physical aspects but also the spiritual sides. Therefore, tawhīdic epistemology must be reintroduced across the modern secular education curriculum such as science. This paper will analyze the importance and roles of tawhīdic epistemology in the modern science education curriculum by referring to the main source of this epistemology, the Qur’ān. Thus, it is hope that the arguments given in this paper can possibly become a teaching source for both religious and science educators. Apart from that, the author will elaborate the effects towards the future ummah due to the loss of tawhīdic epistemology. Therefore, showing the necessity of this epistemology for the Muslim education curriculum in today’s modern era.
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Fadholi, M., and M. Solikhin. "KRITIK ARKOUN ATAS EPISTEMOLOGI ISLAM." Islamic Review : Jurnal Riset dan Kajian Keislaman 7, no. 1 (2018): 17–31. http://dx.doi.org/10.35878/islamicreview.v7i1.136.
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The root of Arkoun's epistemology of thought, originated from Arkoun's life that grew at the rapid development of science, both socio-humanities and the natural sciences of the Western world. This momentum is not wasted and left to pass without meaning. So it is not strange that in each of his writings thick with nuances of modern Western terms. The objective of the criticism raised by arkoun is to revive the dynamic and modern Islamic thought, to suit the development of various sciences. According to Arkoun, the understanding and exposure of Islamic studies, whether in the stage of introducing theory, creating concepts, or applying its teachings, must be explained using an interdisciplinary approach. Thus, Islamology can always be aligned with other scientific and rational modern sciences. Or in other languages, Arkoun aspires to an amalgamation of the most valuable element of Islamic reason and modern reason.
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Tarasjev, Aleksej. "Evolutionary biology and epistemology." Theoria, Beograd 49, no. 1-2 (2006): 11–19. http://dx.doi.org/10.2298/theo0602011t.
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Foundation and further development of modern biology raised many epistemological questions and biology was often criticized on that ground. There has been attempts, especially after emergence of molecular biology, to reduce biology to physics and chemistry. Epistemological basis of modern biology were also under ideologically motivated attacks from various positions. On the other hand, there were also attempts to reduce psychology and social sciences to biology. Finally, there were attempts to biologize epistemology itself through so-called evolutionary epistemology. Concise presentation of all that aspects of relationship between epistemology and biology is given.
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ZAHORODNIUK, Valerii. "MAN AND KNOWLEDGE: at the intersection of modern epistemology, ontology, phenomenology, philosophical anthropology." Filosofska dumka (Philosophical Thought), no. 4 (December 12, 2024): 7–19. https://doi.org/10.15407/fd2024.04.007.
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The article is dedicated to the study of the relationship between the diversity of the world of knowledge and the world of man. The role of knowledge in human life is shown, the mechanism of its influence on the human world is revealed, the diversity of knowledge in the context of plurality of language images is revealed, the relationship of such philosophical disciplines as epistemology and philosophical anthropology, which deal with the problems of knowledge and man, respectively, is clarified. It is shown that сurrently, scientists are concerned about knowledge that corresponds to all the canons of classical rationality and yet turns out to be deeply irrational in its moral indifference regarding its use. It is substantiated that the times of classical rationalist euphoria from the success of science are over and it is time to reject the enlightenment illusions about science as a ‘panacea’ for all social ills. The discrimination of pre- and out-scientific knowledge does not meet the modern requirements of the new epistemology. Some anthropological and humanistic parameters of cognition are highlighted, and an attempt is made to offer a certain anthropological view of the world as a whole. It is shown that the turn from epistemology to ontology, which took place in the philosophical thought of the twentieth century, does not mean that epistemology has exhausted the possibilities of its development and should withdraw from the historical arena or relegated to the periphery of philosophical research. Moreover, nowadays we are increasingly talking about a cognitive or epistemological turn in philosophy. Classical epistemology is being replaced by various variants of modern non-classical epistemology, such as the cognitive approach, various versions of modern philosophy and sociology of science and anthropology of cognition, evolutionary and social epistemology, etc. The leading feature that defines and unites these areas of non-classical epistemologies is their anthropologisation, which testifies to the inextricable connection of such philosophical disciplines as epistemology and philosophical anthropology.
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Lemos, Fabiano. "Quando uma mulher menstruada se olha no espelho." Revista Estudos Políticos 15, no. 30 (2025): 181–95. https://doi.org/10.22409/rep.v15i30.66081.
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Resumo Através de uma análise do opúsculo Peri Enypnion [Sobre os sonhos], de Aristóteles, o artigo propõe uma leitura das representações biológicas da mulher e do feminino que, estendendo-se além do aristotelismo e penetrando a própria emergência da ciência moderna, se mostra como um exemplo da dimensão masculinista da epistemologia na história da filosofia. Palavras-chave: Aristóteles. epistemologia feminista. filosofia dos sonhos. Abstract By analyzing Aristotle's Peri Enypnion [On Dreams], the article puts forward a reading of the biological representations of women and the feminine which, extending beyond Aristotelianism and penetrating the very emergency of modern science, is seen as an example of the masculinist dimension of epistemology in the history of philosophy. Keywords: Aristotle. feminist epistemology. philosophy of dreams.
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Bakar, Osman. "The Identity Crisis of the Contemporary Muslim Ummah: The Loss of Tawhidic Epistomoly as its Root Cause." ICR Journal 3, no. 4 (2012): 637–53. http://dx.doi.org/10.52282/icr.v3i4.509.
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The author aims to show that the identity of the Muslim community (ummah) in the modern and contemporary period is in a state of crisis. The ummah is defined as a knowledge-community founded on, nourished and sustained by the quranic tawhidic epistemology. The article presents an established concept and theory of crisis for the purpose of arguing that the ummah is facing a knowledge- and identity-crisis. It traces the roots of this crisis to the substantial loss of the tawhidic epistemology that has helped sustain this identity for the greater part of Islamic history before the modern era. It argues further that Muslim modern education in the colonial era based on secular epistemologies quickened the decline of tawhidic epistemology to the point of making it helpless to respond effectively to the challenges posed by those modern epistemologies. The author argues that an unresolved intellectual conflict between the surviving elements of tawhidic epistemology and modern epistemologies has resulted in an epistemological crisis of great consequences to Muslim life and thought. To help overcome this epistemological crisis, he argues for the renewal (tajdid) of tawhidic epistemology in the light of contemporary human thought. Concrete measures are also suggested as to helping make this renewal a reality.
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Danielyan, Naira Vladimirovna. "THE INFLUENCE OF ARISTOTLE’S IDEAS ON MODERN EPISTEMOLOGY." Bulletin of the Moscow State Regional University (Philosophical science), no. 2 (2016): 110–18. http://dx.doi.org/10.18384/2310-7227-2016-2-110-118.
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Amper, Susan. "Introduction: Essays on Poe, Epistemology, and Modern Thought." Poe Studies/Dark Romanticism 36, no. 1-2 (2003): 1–2. http://dx.doi.org/10.1111/j.1754-6095.2003.tb00145.x.
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Abou El Fadl, Khaled. "The epistemology of the truth in modern Islam." Philosophy & Social Criticism 41, no. 4-5 (2015): 473–86. http://dx.doi.org/10.1177/0191453715577739.
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There is a serious problem with arguing that God intended to lock the epistemology of the 7thcentury into the immutable text of the Qur’an, and then intended to hold Muslims hostage to this epistemological framework for all ages to come. Among other things, this would limit the dynamism and effectiveness of Divine text because the Qur’an would be for ever locked within a knowledge paradigm that is very difficult to retrieve or re-create. The author argues for the recognition of three critical categories in Islamic theology: haqq, hikma and ma‘arifa. While haqq connotes the objective and constant truth, it is not reachable without hikma. Hikma is the balance [ mizan] of truths in every historical moment with all of its contingencies. Ma‘arifa is the epistemology or the way to searching the objective and constant truth as well as the search for the hikma appropriate for each stage in human consciousness. The author contends that it is contrary to the very nature of a merciful and compassionate God to leave Muslims with a Revelation that is not fully equipped to deal with the altered states of consciousness and perceptions that are inevitable in every stage of human development.
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Taqwa, Ussisa 'Alat, Asep Awaludin, and Jarman Arroisi. "Rekonseptualisasi Epistemologi: Metode Islamisasi dalam Ilmu Psikologi Modern." Kalimah: Jurnal Studi Agama dan Pemikiran Islam 21, no. 1 (2024): 25–48. http://dx.doi.org/10.21111/klm.v21i1.10703.
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Modern psychology is often considered inadequate in addressing human psychological issues holistically due to its lack of spiritual dimension and an overemphasis on psychological aspects. This leads to the loss of essential direction and purpose in understanding human behavior. This study aims to explore the approach of Islamization as a solution to improve the shortcomings of modern psychology. The focus is on the reconceptualization of epistemology in modern psychological science through the integration of Islamic values with modern psychological concepts and theories. This research uses a qualitative approach by collecting data from various relevant literature sources on modern psychology and Islam. The data are analyzed thematically to identify patterns and themes that emerge in the context of the epistemology and methodology of psychology. The results of the study indicate that Islamization in modern psychological science can result in a reconceptualization of epistemology that considers the spiritual and psychological dimensions of humans in a balanced manner. By integrating Islamic principles into psychological theories and methods, this approach provides a more comprehensive understanding of human behavior. Consequently, Islamic psychology becomes a significant alternative in healing and comprehensively understanding human psychological issues, as well as restoring essential direction and purpose in modern psychological science. This research contributes valuable insights into the development of more inclusive and holistic psychological theories and practices.
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Pantsar, Markus. "Frege, Dedekind, and the Modern Epistemology of Arithmetic." Acta Analytica 31, no. 3 (2016): 297–318. http://dx.doi.org/10.1007/s12136-015-0280-x.
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Alfalah, Adib, and Asep Sopian. "Simplifikasi I’rab Nahwu Imam Sibawaih Perspektif Nahwu Modern Ibrahim Mustafa / Simplification of I’rab Nahwu Imam Sibawaih According to Perspective of Ibrahim Mustafa’s Modern Nahwu." Loghat Arabi : Jurnal Bahasa Arab dan Pendidikan Bahasa Arab 5, no. 1 (2024): 1. http://dx.doi.org/10.36915/la.v5i1.93.
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The development of nahwu science which is increasingly broad and deep is marked by the many study books, coupled with the emergence of groups with certain approaches, making nahwu difficult for students in this modern era. This article aims to describe in detail, the epistemology of Imam Sibawaih's i'rab division is based on Ibrahim Mustafa's modern nahwu thoughts. This research is included in the descriptive qualitative type by using library research and questionnaires on 30 Arabic language students. The analysis of research data refers to the Miles and Huberman model, namely through the stages of data reduction, data display, and conclusion. The results of this study indicate that the contribution of Imam Sibawaih in classifying i'rab for nouns (isim) is divided into rafa', nashab, khafad and jazam. Then the theory was simplified by Ibrahim Mustafa who stated that i'rab consists of dammah (rafa') and kasrah (idhafah).Abstrak: Perkembangan ilmu nahwu yang semakin luas dan mendalam ditandai dengan banyaknya buku-buku kajian, ditambah dengan munculnya kelompok-kelompok dengan pendekatan tertentu, menjadikan nahwu terasa rumit dan sulit bagi pelajar di era modern ini. Tujuan dari artikel ini adalah untuk mendeskripsikan secara rinci epistemologi pembagian i’rab Imam Sibawaih berdasarkan pemikiran nahwu modern Ibrahim Mustafa. Penelitian ini termasuk dalam jenis kualitatif deskriptif dengan menggunakan studi kepustakaan (library research). Selain itu peneliti juga membagikan angket kepada 15 responden pembelajar bahasa Arab guna mengetahui persepsi mereka terhadap kompleksitas i’rab sehingga perlu disederhanakan. Adapun analisis data penelitian merujuk pada model Miles dan Huberman, yaitu melalui tahap reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian ini menunjukkan bahwa kontribusi Imam Sibawaih dalam pengklasifikasian i’rab untuk kata benda (isim) terbagi menjadi rafa’, nashab, khafad dan jazam. Kemudian teori tersebut disederhanakan oleh Ibrahim Mustafa yang menyatakan bahwa i’rab terdiri atas dammah (rafa’) dan kasrah (idhafah).
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І. М., Savytska. "Social epistemology as a possibility of solving modern problems of scientific knowledge." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 11, no. 4 (2020): 121–29. http://dx.doi.org/10.31548/hspedagog2020.04.121.
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The article is devoted to the analysis of the specifics of trends in the development of modern epistemology and the peculiarities of the methodology of sociohumanitarian cognition in the context of determining the values and priorities of society. The problems of social epistemology are revealed, the depth of this issue, its openness to further research is shown. It is proved that the context of social epistemology helps to look in a new way at the fundamental values for society, at the theoretical and practical issues of social conditionality of cognition and knowledge. An overview of its basic concepts and problems is given, an analysis of the relations of social epistemology with other social sciences and humanities is made, examples of its application in situational research are demonstrated, its theoretical origins and a number of the most important discussions are reconstructed. The contribution that makes this direction to modern philosophy is shown. The theoretical significance of social epistemology is determined by the central role of society in the process of knowledge formation. Its practical importance is due to its possible role in the restructuring of social institutions focused on the storage, processing and production of information. The analysis shows that the methodology of social cognition should be based on the principles of objectivity, unity of logical and historical, social theory and practice.
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Arjuna, Klawing, and Supriyanto Supriyanto. "HEGEMOMONI EPISTEMOLOGI POST-MODERNISME FILSAFAT ILMU TERHADAP PENAFSIRAN AL-QUR’AN." Journal Education And Islamic Studies 1, no. 1 (2023): 1. http://dx.doi.org/10.55062//jedies.2023.v1i1.159/5.
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This article aims to find common ground between modern and postmodern philosophy in interpreting the Quran, and to explore how the epistemology of postmodern philosophy influences Quranic interpretation. Using a qualitative descriptive research method, the article seeks to identify the impact of postmodern epistemology on Quranic interpretation. The findings reveal that postmodern philosophy does not oppose modern philosophy, but rather seeks to correct and guide and corrects modern philosophy. Postmodernism highlights the compatibility between modern and postmodern philosophies, and how they can be integrated to gain a more comprehensive understanding. Furthermore, the article also examines the hegemony of postmodern epistemology on Quranic interpretation, which is not a rejection of modern interpretation. Instead, it can be seen as an alternative perspective that explores postmodern values as a continuation of modern values. Postmodernism suggests that Quranic interpretation can be integrated with postmodern philosophy without erasing the essential values of the preceding modern era.
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Hight, Marc A. "The Importance of Idea Ontology." Berkeley Studies 24 (2013): 30–39. http://dx.doi.org/10.5840/berkeleystudies2013243.
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In my book Idea and Ontology I argue for a re-evaluation of how we read and engage early modern philosophy with respect to the so-called way of ideas. I contend that, despite current trends that emphasize epistemology as first philosophy, we need to retain the importance of ontology when interpreting and learning from the early moderns. In this piece, I respond to critical reviews of my book, deepening the discussion of several topics. The main topics include whether ideas are private to the finite minds that perceive them in Berkeley’s philosophy, the nature of modes in typical early modern ontologies, and issues regarding the charitable reading of other scholars.