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Journal articles on the topic 'Negativ dialektik'
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1
Gelhard, Andreas. "Hegels negative Dialektik." Deutsche Zeitschrift für Philosophie 68, no. 3 (May 5, 2020): 382–403. http://dx.doi.org/10.1515/dzph-2020-0025.
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AbstractHegel’s approach to ancient scepticism is often discussed only in the context of epistemological questions. But it is also of crucial importance for his practical philosophy. Hegel draws on central figures of Pyrrhonian scepticism in order to subject Kant’s antinomies – i. e., Kant’s cosmology – to a fundamental revision. He radicalises Kant’s sceptical method to “self-completing scepticism”. At the same time he gives Kant’s concept of the world a practical twist: In Hegel’s Phenomenology of Spirit, world means an inhabited sphere in which powers and counter-powers are in conflict with each other. In doing so, he opens up the tradition of negativist thinking in political philosophy, which ranges from Marx and Adorno to the current theories of radical democracy. When Hegel calls Pyrrhonian skepticism a “negative dialectic”, he thereby marks what he views as a deficit: the inferiority of Pyrrhonian skepticism to speculative philosophy. However, it is precisely the practical dimension of Hegel’s dialectic that suggests that the sceptical motives of his thinking should be given great weight. This can be seen most clearly in Hegel’s concept of Bildung, which defines emancipation processes as the reactivation of open power relations in static conditions of domination.
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Tengelyi, Laszlo. "Negative Dialektik als geistige Erfahrung?" Phänomenologische Forschungen 2012, no. 1 (2012): 47–66. http://dx.doi.org/10.28937/1000107807.
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Adorno describes Bergson and Husserl as the proper originators of philosophical modernity. What is characteristic of the initiatives these thinkers take is, according to him, an essay in breaking out both from the philosophical systems of idealism and from neo-Kantian formalism. It is shown in the present paper that Adorno’s own project to elaborate a negative dialectics can be understood as a continuation, or re-enactment, of this Ausbruchsversuch of his great predecessors. Moreover, in one of his lecture courses given in the early sixties of the last century, Adorno makes it clear that his main philosophical project is mediated by Husserlian phenomenology and Heideggerian ontology. On the other side, however, the justification of a negative dialectics relies, to a large extent, on a criticism of Bergsonian intuitionism, as well of Husserlian phenomenology and Heideggerian ontology. The upshot of these conflicting tendencies in Adorno’s later philosophical work is a tragic feature, which, in the present paper, is exhibited and highlighted on the ground of an enquiry into the idea of a spiritual experience put forward by Adorno in one of his lecture courses from the sixties, as well as in the Introduction to his main philosophical work Negative Dialectics.
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Peters, George F., and Stefan Bodo Wurffel. "Der produktive Widerspruch: Heinrich Heines negative Dialektik." German Quarterly 61, no. 3 (1988): 469. http://dx.doi.org/10.2307/406459.
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Szanto, Thomas. "Hass und die negative Dialektik affektiver Herabsetzung." Deutsche Zeitschrift für Philosophie 69, no. 3 (June 1, 2021): 422–37. http://dx.doi.org/10.1515/dzph-2021-0035.
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Abstract In the past few years, social and cultural theorists have pointed to the dynamic and performative character of forms of disparagement such as public shaming, humiliation, invective or hate speech. In this paper, I endorse a different route and focus on the distinctive affective and dialectical nature of what might be called the ‘politics of disparagement’. I will do so by elaborating on the affective intentionality of hatred, which can be seen as an affective attitude that paradigmatically encapsulates the dialectical antagonism at play in the politics of disparagement. I argue that the affective intentionality of hatred is distinctive in three interrelated ways: First, it has an overgeneralising, indeterminate affective focus, which typically leads to a certain collectivisation of its target. Secondly, short of a determinate affective focus, haters derive the indeed extreme affective powers of the attitude not in reaction to any specific features or actions of the targets or from some phenomenological properties of the attitude but, rather, from the sheer commitment to the attitude itself. Finally, in sharing this commitment to hate with others, hatred involves a certain negative dialectics and becomes entrenched as a shared habitus. Ultimately, I suggest that we can only counteract the politics of disparagement if we understand how a shared commitment to disparagement and hatred establishes its own normative logic, which not only concerns their victims but also, dialectically, sanctions their enactors.
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Steinweg, Marcus. "Dialektik der Rastlosigkeit." Performance Philosophy 3, no. 2 (December 21, 2017): 429. http://dx.doi.org/10.21476/pp.2017.32186.
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In dem Abschnitt von „Aktive Passivität“ (2014), der „Ästhetik des Nichtwissens“ betitelt ist, folgt Martin Seel Adornos Formulierung einer „bestimmten Unbestimmtheit“, um eine „Feier des Ungewissen“ als das „Telos jeder ästhetischen Wahrnehmung“ zu proklamieren (Seel 2014, 102ff). Zweifellos trifft es zu, dass Unbestimmtheit und Nichtwissen, ebenso wie die ästhetische Reflexion, Anteil an der Erfahrung eines Kunstwerkes haben. Adornos Formulierung begrenzt die Dimensionen des Gewissen und des Ungewissen, des Gewussten und des Nichtwissens, des Bestimmten und des Unbestimmten. Alles hängt davon ab, den Charakter dieser Begrenzung zu erfassen. Es lässt sich von einer Dialektik sprechen, insofern als diese eine negative Dialektik bleibt, welche die finale Synthese verweigert – eine Dialektik der Rastlosigkeit.
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Mario, Schäbel. "Marx als Schlüssel zu Adornos Negativer Dialektik. Oder: Adornos Negative Dialektik als Schlüssel zu Marx." Themenschwerpunkt Widerstand, transnational 10, no. 1-2019 (May 11, 2020): 87–102. http://dx.doi.org/10.3224/zpth.v10i1.06.
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Der Aufsatz stellt die gängige Meinung infrage, Adorno habe mit seiner negativen Dialektik eine kritische Philosophie entworfen, die keinerlei Beziehung zu Marx hat. Im Gegensatz zu dieser Meinung wird argumentiert, dass die strukturelle Analogie zwischen Adornos Kritik traditioneller Theorie und Marx Kritik der politischen Ökonomie als roter Faden der Negativen Dialektik gelten kann. Zugleich wird Adorno gegenüber zeitgenössischer Kritik verteidigt, die die Wichtigkeit von Marx für ihn zwar anerkennt, jedoch die Qualität seiner Marxinterpretation anzweifelt. Abschließend wird die Bedeutung ausgelotet, welche die zuvor angestellten Überlegungen zur Wesensverwandtschaft der Theorien von Marx und Adorno, sowie insbesondere die von beiden geteilte Kritik an der Positivierung der Negation der Negation, für die Frage nach einer Aktualisierung des Begriffs Kritischer Theorie hat. Dabei steht die Negativismusauffassung sowohl von Habermas als auch von Honneth zur Disposition, die für den von beiden befürworteten Paradigmenwechsel einen zentralen Stellenwert hat.
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Stekeler-Weithofer, Pirmin, and Stekeler-Weithofer Pirmin. "Guido Kreis: Negative Dialektik des Unendlichen. Kant, Hegel, Cantor, Berlin. Suhrkamp 2015. 490 S." Philosophische Rundschau 65, no. 1 (2018): 75. http://dx.doi.org/10.1628/phr-2018-0007.
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Hansen, Ditte Marie Munch. "Det negative omslag i ‘Aldrig igen!’ – om historiepolitiske manipulationer af moralske imperativer." Slagmark - Tidsskrift for idéhistorie, no. 60 (March 9, 2018): 41–52. http://dx.doi.org/10.7146/sl.v0i60.103987.
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In Negative Dialektik, Theodor W. Adorno claimed that after the Second World War a new categorical imperative was imposed on mankind: namely, to prevent Auschwitz – or something similar – from happening again. Today – 60 years after the United Nations Genocide Convention came into effect – it is difficult to remain optimistic about the preventive character of Adorno’s “Never Again!” imperative. In spite of its existence, the second half of the 20th Century was filled with ethnic violence andgenocide. This article undertakes a philosophical analysis of the “Never Again!” refrain and questions whether this new imperative is as preventive as we assume. The analysis looks at how Serbian nationalism used (and misused) history and expressions as “Never again!”. This example shows us that the impulse of moral abhorrence in “Never again!” does not necessarily lead to preventing atrocity, but can be an incitement to initiate new ones.
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Ibarlucía, Ricardo. "Simiente de lobo: Celan, Adorno y la poesía después de Auschwitz." Trans/Form/Ação 21-22, no. 1 (1999): 131–50. http://dx.doi.org/10.1590/s0101-31731999000100011.
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A partir de un poema póstumo de Paul Celan, el presente artículo analiza el dictum de Theodor W. Adorno sobre la imposibilidad de la lírica después de Auschwitz y busca determinar el impacto de tal proposición en la obra de Celan. Al mismo tiempo, indaga la recepción de la poesía de Celan en las ideas mismas de Adorno, particularmente en Negative Dialektik y Ästhetische Theorie. Por último, explora las paradojas de cualquier lenguaje poético que pretenda dar cuenta del Holocausto artísticamente.
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MAAR, Wolfgang Leo. "Materialismo e primado do objeto em Adorno." Trans/Form/Ação 29, no. 2 (2006): 133–54. http://dx.doi.org/10.1590/s0101-31732006000200011.
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Este artigo investiga a "Tese" do primado do objeto na obra de Theodor W. Adorno, central ao seu materialismo não dogmático e relativamente pouco estudada. O primado do objeto será apresentado em seus elementos constitutivos, como crítica ao modo essencialmente idealista da dialética que perpassa o conjunto da obra de Adorno, em especial nos textos e discussões que precederam a publicação da Dialektik der Aufklãrung, para se explicitar no período de elaboração da Negative Dialektik. A "Tese" desenvolve momentos apresentados por Lukács, Benjamin e Horkheimer, particularmente quanto ao nexo entre razão e experiência e se fundamenta especialmente no trajeto Kant - Hegel, como crítica ao idealismo, incorporando de modo estruturante as perspectivas de Marx e de Nietzsche. Ao romper a pretensa "simetria" entre sujeito e objeto, a "Tese" do primado do objeto revela como é insustentável a alegação habermasiana do Discurso filosófico da modernidade segundo a qual Adorno e Horkheimer incidiriam num ceticismo total frente à razão e à sua totalização ideológica. Ao contrário: estes autores, ao articularem de um modo original substância material histórica e argumentação teórica, contribuíram de modo fundamental para examinar o problema da reificação mediante sua relação à objetividade - como o não-idêntico - no âmbito da razão.
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Arndt, Martin. "Asaf Angermann: Beschädigte Ironie. Kierkegaard, Adorno und die Negative Dialektik Kritischer Subjektivität, Berlin/Boston: Walter De Gruyter 2013, 299 S." Zeitschrift für Religions- und Geistesgeschichte 66, no. 3-4 (October 13, 2014): 345–46. http://dx.doi.org/10.1163/15700739-90000138.
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Moser, Ann-Marie. "Form und Funktion der doppelten Negation in deutschen Dialekten, mit einem Schwerpunkt im Oberdeutschen." Linguistik Online 98, no. 5 (November 7, 2019): 179–95. http://dx.doi.org/10.13092/lo.98.5935.
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The article gives an overview of the form and function of negative concord in German dialects (Alemannic, Bavarian, Upper Franconian varieties, West Central German, East Central German, West Low German, East Low German, Silesian, East Pomeranian, Low Prussian), with a focus on Upper German. The study is based on spontaneous speech data from the 1950s until the 1980s and shows that negative doubling and negative spread (in German: ‘doppelte Negation mit Satznegation’ and ‘doppelte Negation ohne Satznegation’) are two different negation types, thus there is no correlation between them as generally assumed (Haspelmath 1997; Zeijlstra 2004). Furthermore negative doubling is not obligatory, but seems to be conditioned by pragmatics.
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Amin, Rizal Irvan. "OMNIBUS LAW ANTARA DESIDERATA DAN REALITA." Jurnal Hukum Samudra Keadilan 15, no. 2 (December 14, 2020): 190–209. http://dx.doi.org/10.33059/jhsk.v15i2.2729.
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Tulisan ini membedah diskrepansi pelaksanaan omnibus law di Indonesia, antara apa yang idealnya terjadi dengan apa yang nyatanya terjadi. Saat omnibus law diharapkan menjadi solusi ampuh dari ruwetnya regulasi di Indonesia justru realitanya bertransformasi menjadi ladang permasalahan baru yang menuai banyak respon negatif dari berbagai kalangan masyarakat. Omnibus law yang ditafsirkan oleh Pemerintah dan DPR sebagai terobosan progresif untuk mengatasi permasalahan multisektoral ditafsirkan berbeda oleh beberapa kalangan masyarakat dan akademisi sebagai RUU yang cacat, baik dari segi formal maupun material. Meskipun keberadaan omnibus law bukanlah suatu barang baru dalam teori hukum, tetapi keberadaanya masih terdengan asing di dalam dialektika ketatanegaraan Indonesia. Untuk itu tujuan daripada tulisan ini adalah untuk mengupas bagaimana hakikat dari omnibus law dan pelaksanaanya di Indonesia.
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Suradi, Ahmad. "Pendidikan Berbasis Multikultural dalam Pelestarian Kebudayaan Lokal Nusantara di Era Globalisasi." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 10, no. 1 (June 29, 2018): 77. http://dx.doi.org/10.24114/jupiis.v10i1.8831.
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Artikel ini menganalisis pentingnya pelestarian nilai-nilai budaya lokal nusantara selain untuk menghadapi berbagai dampak negatif perubahan sosial yang diakibatkan globalisasi. Gejala yang dialami masyarakat kini adalah perubahan sosial budaya yang sangat mendasar. Akselerasi informasi gelombang globalisasi membawa perubahan cukup signifikan pada masyarakat, baik pada tataran surface structure (sikap dan pola-pola perilaku) dan deep structure (sistem nilai, pandangan hidup, filsafat dan keyakinan). Perubahan terjadi karena kontak budaya antar negara yang dimaknai adanya dialektika nilai-nilai baru dengan nilai-nilai lama yang saling mendominasi, yang memungkinkan terjadinya homogenisasi dan neoliberalisasi pada seluruh aspek kehidupan termasuk nilai-nilai budaya lokal yang selama ini menjadi pegangan masyarakat. Kondisi ini menimbulkan spit dan kegamangan nilai karena masyarakat lebih mengagungkan nilai modern dengan memarginalkan nilai transcendental. Akibatnya terjadi berbagai bentuk penyimpangan nilai moral yang tercermin dalam corak, gaya, dan pola hidup masyarakat. Oleh karenanya penguatan dan pewarisan nilai-nilai budaya lokal perlu dilakukan secara intensif pada generasi muda.
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Bolle, Willi, Hans Ulrich Gumbrecht, Flávio Aguiar, Antonio Medina, and José Miguel Wisnik. "Estética do futebol: Brasil vs. Alemanha." Pandaemonium Germanicum, no. 2 (November 5, 1998): 67. http://dx.doi.org/10.11606/1982-8837.pg.1998.63329.
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Im September 1977 trafen sich deutsche und brasilianische Literaturwissenschaftler in der Universität São Paulo, um den Stil zweier großer Fußball-Schulen zu kommentieren. Als "Textgrundlage" hatten wir das Spiel Deutschland : Brasilien ausgewählt (Endstand: 3 : 3; Halbzeitstand: 0 : 3), das im Juni 1993 in Washington zwischen den seinerzeit dreifachen Weltmeistern ausgetragen worden war. Hans Ulrich Gumbrecht (Universität Stanford) schlug eine philosophische Reflexion über den Fußball vor, verbunden mit einer vergleichenden Analyse des Soccer und des American Football. In beiden Ballspielarten beobachtet er das magische Phänomen der "Produktion von Gegenwart". Sie trift in drei Arten von Funktionen zu Tage - ontologische Funktion (die Aktion gegen das Nichts), die "Epiphanie der Form" (der geniale Spielzug) und Spannung zwischen Finalität und Telos (oder aus Inszenierung von Intentionalität und Kontingenz) -, die sich sowohl im Football wie im Fußball beobachten lassen, aber in ganz verschiedener Zusammensetzung. Flávio Aguiar (Universität São Paulo) hob in seinem Kommentar das Phänomen der leeren Spielräume und der Besetzung des Raums hervor. Antonio Medina (Universität São Paulo) setze dem eher ontologischen Charakter des American Football den mimetischen Charakter des Fußballs entgegen, der (zumindest in Brasilien) von dem Verhältnis zwischen Herren und Sklaven affiziert wird. José Miguel Wisnik (Universität São Paulo) vertiefte die Dialektik zwischen der Herstellung von Gegenwart (Widerstand gegen Interpretation, negative Hermencutik) und der Produktion von Sinn. In seiner Antwort erläuterte Gumbrecht, dass die Begriffe des leeren und des besetzten Raumes religiöse Tonalitäten mit sich bringen (die transzendentale Leere). Willi Bolle (Universität São Paulo) stellte die Frage, inwiefern eine aus der Perspektive des Massensports Fußball entworfene Ästhetik dazu führen kann, den Begriff der Ästhetik neu zu denken.
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Suradi, Ahmad. "PENDIDIKAN BERBASIS MULTIKULTURAL DALAM PELESTARIAN KEBUDAYAAN LOKAL NUSANTARA DI ERA GLOBALISASI." Wahana Akademika: Jurnal Studi Islam dan Sosial 5, no. 1 (July 4, 2018): 111. http://dx.doi.org/10.21580/wa.v5i1.2566.
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<p>Abstract<br />This article analyzes the importance of preserving the local cultural values of the archipelago in addition to facing the negative impacts of social change caused by globalization. The phenomenon that society now faces is a very basic social and cultural change. Acceleration of information wave globalization bring significant changes in society, both at the level of surface structure (attitude and behavior patterns) and deep structure (value system, life view, philosophy and belief). Changes occur because of inter-state cultural contacts that are interpreted by the dialectic of new values with old values that dominate each other, which allows homogenization and neoliberalization in all aspects of life including local cultural values that have been the guidance of society. This condition gives rise to spit and a sense of value because society is more glorifying modern value by marginalizing transcendental value. As a result there are various forms of deviation of moral values that are reflected in the style, style, and lifestyle of society. Therefore, the strengthening and inheritance of local cultural values needs to be done intensively in the younger generation.</p><p>Abstrak<br />Artikel ini menganalisis pentingnya pelestarian nilai-nilai budaya lokal nusantara selain untuk menghadapi berbagai dampak negatif perubahan sosial yang diakibatkan globalisasi. Gejala yang dialami masyarakat kini adalah perubahan sosial budaya yang sangat mendasar. Akselerasi informasi gelombang globalisasi membawa perubahan cukup signifikan pada masyarakat, baik pada tataran surface structure (sikap dan pola-pola perilaku) dan deep structure (sistem nilai, pandangan hidup, filsafat dan keyakinan). Perubahan terjadi karena kontak budaya antar negara yang dimaknai adanya dialektika nilai-nilai baru dengan nilai-nilai lama yang saling mendominasi, yang memungkinkan terjadinya homogenisasi dan neoliberalisasi pada seluruh aspek kehidupan termasuk nilai-nilai budaya lokal yang selama ini menjadi pegangan masyarakat. Kondisi ini menimbulkan spit dan kegamangan nilai karena masyarakat lebih mengagungkan nilai modern dengan memarginalkan nilai transcendental. Akibatnya terjadi berbagai bentuk penyimpangan nilai moral yang tercermin dalam corak, gaya, dan pola hidup masyarakat. Oleh karenanya penguatan dan pewarisan nilai-nilai budaya lokal perlu dilakukan secara intensif pada generasi muda.<br /><br /></p>
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Hanzig-Bätzing, Evelyn. "NEGATIVE DIALEKTIK DER POSTMODERNE." Hegel-Jahrbuch 2000, no. 1 (January 1, 2000). http://dx.doi.org/10.1524/hgjb.2000.2.jg.186.
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Englhart, Andreas. "Der performative Zauber der Sirenen? Adornos negative Dialektik und das deutschsprachige Gegenwartstheater." Convivium. Germanistisches Jahrbuch Polen, December 30, 2019, 15–30. http://dx.doi.org/10.18778/2196-8403.2019.01.
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Wieso flüchtete ADORNO, der Philosoph der Student*innenrevolte, der Fürsprecher der Avantgarde von Schönberg bis Beckett, im April 1969 vor der Performance protestieren-der Studentinnen mit nackten Brüsten? Der Beitrag erörtert Verbindungen von ADORNOS Dialektik der Aufklärung, Negativer Dialektik und Ästhetischer Theorie zur Ästhetik des heutigen performativen oder postdramatischen Theaters. Dennoch blieb für ADORNO das Theater ein Ort der Kunst, verwirklichte sich die Revolution nicht in der performativen Verweigerung von Sinn, im grausamen Realen der ‚Sirenen‘ und der Dekonstruktion, sondern in einem Werk, das das Unversöhnliche darzustellen und so zu versöhnen habe.
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Steen-Hansen, Owe. "Om Poul Ferlands avhandling ‘Det identiskes ophævelse i Adornos negative dialektik’." SATS 4, no. 1 (January 2003). http://dx.doi.org/10.1515/sats.2003.145.
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Sudarnoto, Wisnu. "KONFLIK DAN RESOLUSI." SALAM: Jurnal Sosial dan Budaya Syar-i 2, no. 1 (June 10, 2015). http://dx.doi.org/10.15408/sjsbs.v2i1.2236.
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Abstract: Conflict and Resolution. Conflict is a result of interaction between two parties. Conflict is perceived as negative element because it can create incovenients to the parties involved and three parties as well. However, it exist the benefits of conflict since it can lead an improvement. Conflict which naturally produce bad effect can function positively as to strengthen solidarity within the group and to stimulate the members of society in giving their contribution and open the communication between the members of the group.Key Words: conflicts, social interaction and dialectical process Abstrak: Konflik dan Resolusi. Konflik merupakan sebuah konsekuensi logis dari sebuah interaksi di antara dua pihak. Dalam kehidupan sosial manusia di mana saja dan kapan saja, tidak pernah lepas dari suatu konflik. Konflik sering dianggap negatif karena merugikan semua pihak baik yang bertikai maupun pihak di sekelilingnya. Tetapi konflik juga memiliki ruh atau spirit untuk melakukan perubahan yang lebih baik, karena kehidupan adalah proses dialektis. Konflik yang sejatinya berimplikasi buruk dapat berfungsi positif seperti diantaranya dapat memperkuat solidaritas kelompok yang agak longgar, dapat menyebabkan anggota masyarakat yang terisolasi menjadi turut berperan aktif, selain dapat dijadikan sebagai fungsi komunikasi antar anggota kelompok.Kata Kunci: Konflik, interaksi sosial, dan proses dialektis DOI: 10.15408/sjsbs.v2i1.2236
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Stevens, William F. "Correlation Before Auschwitz." International Yearbook for Tillich Research 12, no. 1 (December 20, 2017). http://dx.doi.org/10.1515/tillich-2017-0105.
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AbstractTheodore Adorno entitled the final section of his book Negative Dialektic “After Auschwitz”. For Adorno, this horror rendered metaphysical speculation incapable of speaking in universal terms. Paul Tillich’s early correlative method led him to speak against the Nazi regime and its persecution of the Jewish race. The practice of this correlative method brought Tillich to critique both the political and the social structure. His method of correlation stands above “metaphysics in its downfall” as he was aware of the negative results long before Auschwitz. This essay contends that Tillich’s methodology called for a new praxis of emancipation.
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Hervás Muñoz, Marina. "Tiempo y espacio en el cruce entre filosofía y música en el pensamiento de Theodor W. Adorno en la década de 1960." Agora: papeles de Filosofía 38, no. 2 (May 7, 2019). http://dx.doi.org/10.15304/ag.38.2.5062.
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Este texto analiza la importancia del espacio y el tiempo en la filosofía de Theodor W. Adorno en sus últimos textos (algunos aún sin publicar). Primero se traza el giro que dio su pensamiento a partir de 1957, debido a la crítica de H-K. Metzger. Adorno no solo revisa a partir de ella su postura en aspectos musicológicos, sino que la música le lleva a reflexionar sobre la relación dialéctica entre lo estático y lo dinámico, cómo se articula la tensión entre lo sonoro y la imagen y cómo ambos elementos inciden en una configuración del tiempo no representativa, es decir, no reducida a la narrativa lineal. Esto le permite repensar la causalidad y, también, las metáforas visuales comúnmente utilizadas en la comprensión del tiempo. Esto es clave para comprender, entre otras cosas, su crítica a la búsqueda de invariantes o la pregunta por la Ungegenständlichkeit en su Negative Dialektik.
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Usman, Mohammad. "Dialektika Islam dan Ilmu Pengetahuan Studi Waḥdat al-‘Ulūm Menurut al-Ghazali." FIKROH: Jurnal Pemikiran dan Pendidikan Islam 13, no. 2 (July 11, 2020). http://dx.doi.org/10.37812/fikroh.v13i2.61.
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Abstract: The dichotomy of sciences caused both the positive and negative effects for development of civilizations; such as poverty, economic colonialism and dehumanization. Therefore, the unity of sciences is an interesting and important to be discussed for developing a new and prosperous civilization. This paper discussed the unity of sciences according to Imam al-Ghazali (d. 1111) and its urgency to the issue of human life. For al-Ghazali, science must be unified in the aspects of ontology, epistemology, and axiology. These three aspects of knowledge united in one entity; such as three angles in a triangle. From the pespective of ontology, knowledge comes from God and cannot be separated from God, so all sciences are commendable. Epistemologically, the nature of science is the light coming from the illumination light of God. Science can be obtained by optimizing the function of reason and through revelation or inspiration. The validity of science is depended on how and sources used to obtain it. Knowledge is not for knowledge, but knowledge for human prosperity. To realize the concept of the unity of sciences it is needed a hard work, patience and many-stage processes; namely equal treatment on scientific and religious knowledge, dialogue, integration and interconnection between science and the end is the unity of sciences.