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dc.contributor.authorBaedhowi
dc.date.accessioned2016-12-26T06:09:49Z
dc.date.available2016-12-26T06:09:49Z
dc.date.issued2016-04-21
dc.identifier.citationAbdullah, Amin., “Ta’wil al-Ilmi: Ke Arah Perubahan Penafsiran Kitab Suci”, al-Jami’ah, Vol. 39, No. 2, (2001) Arkoun, Mohammed, L ’Humanisme arabe au IVe/Xe siecle, Paris: Vrin, 1984. ------------, Essais sur la pensee Islamique, Paris: Maisonneuve et Larose, 1984. ------------, Pour une ciritque de la raison Islamique Paris: Maisonneuve, 1984. ------------, Lectures du coran, ed. Ke-2, Tunis: Alif, 1991 ------------, “Imaginaire Sociale et leader dan le monde islam contemporain” dalam Arabica, No. 1 (1989) ------------, “Le Concept des societ ́ e -livres” dalam Interpreter, No. 3.(1993). Baedhowi, Humanisme Islam: Kajian atas Pemikiran Mohammed Arkoun, Yogyakarta: Pustaka Pelajar, 2013 ------------, Antropologi Al-Qur’an, Yogyakarta: LKiS, 2009 ------------, “Islamologie apliquee comment appliquee sa pensee” Internationa journal, Ikhya’ Ulumuddin, IAIN Wali Songo Semarang ( 2005) ------------, “Kajian al-Qur’an dan Persoalan Metodologis (Studi atas Karya Mohammed Arkoun, Lectures du Coran: Kontribusi dan Implikasinya bagi Humanisme)” dalam jurnal Citra Ilmu, Kajian Kebudayaan dan Keislaman, ed 12, Vol. VI (2010) ________, “Epistemologi Humanisme Islam: Kajian atas Pemikiran Mohammed Arkoun”, Disertasi di UIN Sunan Kalijaga Yogyakarta, (2014). Bentounis, Khaled.,Le Sufisme cour de l’Islam, Paris: La Table Ronde, 1996 Bikhu Perez, Rethinking Multiculturalism: Cultural Diversity and Political Theory, Harvard: Harvard University Press, 2002. Burke, Jason., On the Road to Kandahat: Travels through Conflict in the Islamic Word, Canada: Doubleday, 2010 Campana, Augusto., “The Origin of the Word ‘Humanist,’” dalam Journal of the Warburg and Courtauld Institutes, Vol. 9, (1946) Eliade, Mercea., Encyclopedia of Religion, Vol VII, (1987) Frans Magnis Suseno, “Humanisme religius Vs Humanisme Sekuler”, dalam Hasan Hanafi et al., Islam dan Humanisme. Aktualisasi Humanisme Islam di Tengah Krisis Humanisme Universal Yogyakarta: Pustaka Pelajar, 2007 Hichem Djait, “Humanisme et rationalisme musulmans” dalam Connaissance de l’islam, Paris: Syros, 1992. Barr, James., Fundamentalism, London: SCM Press, 1977. Kuntowijoyo, Padigma Islam: Interpretasi Untuk Aksi, cet. VII, Bandung: Mizan, 1998 Machasin, Menyelami Kebebasan Manusia.Telaah Kritis terhadap al-Qur’an, Yogyakarta: Pustaka Pelajar, 1996 Northrop Frye, The Great Code The Bibel and Literarature, London: Routledge, 1982 Oliver Leaman, Pengantar Filsafat Islam, terj. Amin Abdullah, Jakarta: Rajawali, 1989 Popper, Karl R., Conjunction and Refutation: The Growth of Scientific Knowledge, New York: Harper and Row publisher, 1968 P. Ricouer, La Metaphore vive, Paris: Seuil, 1975 Roy, Oliver, Geneologie de l’Islamisme, Paris: Hachette, 2001. Al--Shabuni, Muhammad Ali., al-Tibyan fi Ulum al-Qur’an, Cairo: Dar al-Sabuni, 1999 Shinn, L., New Directions in Theology Today, Volume VI. Man: The New Humanism Philadelphia: Westminter Press, 1955. Tibbi, Bassam., Ancaman Fundamentalisme Rajutan Islam politik dan Kekacauan Dunia Baru, Yogyakarta: Tiara Wacana, 2000 Woozly Anthony Douglas, “Epistemology” dalam William Denton, Encyclopedia of Britanica (Chicago: Encyclopedy of Britanica, 1972 Zarqany, Muhammad Abd. ‘Adzim., Manahij al-Irfan fi Ulum al-Qur’an, Beirut: Dar al-Fikri, 1988.in_ID
dc.identifier.isbn978-602-361-048-8
dc.identifier.urihttp://hdl.handle.net/11617/8066
dc.description.abstractEpistemology (theory of knowledge) is an essensial problem in human life. As we know beyond attitude, mentality, mindset and human action are often moved by certain epistemology. Problem of epistemology becomes significant when it’s built by the sacred textes of religion. Islam as a religion has vital role in building islamic epistemology, culture and civilization. One of the epistemological problems in Islam is when the sacred textes only understood textually and a-historically. Another problems is the gap between what is believed and desired in Islam and what really exists in the reality of human life that constandly changes in praxis-epistemology. Both of them that practically have caused epistemological reduction or caused the epistemological narrowmindedness. The epistemological problem in case of Islam becomes more crucial and complex when Islam as a religion and as source of knowledge changes as ideology and it’s claimed as the most credible and true. Such epistemological problems in islamic thought and praxis and scientific civilization often becomes counter productive and have established a culture system of exclusion (system culturel d’exclusion). According to Mohammed Arkoun there are the problems of normativities in terresterial history (tarikh al-ardhiyy). The historical facts and Islamic knowledge bases are dismantled and rethought by Mohammed Arkoun and then he tries to construct a more humane form of epistemology. He criticizes the reality of epistemology exclusively and offers the synthesis of more flexible Islamic humanism thinking. This article want to try the epistemology of islamic humanism in Arkoun’s thought and its relevant with conteporary life.in_ID
dc.language.isoidin_ID
dc.publisherMuhammadiyah University Pressin_ID
dc.subjectEpistemologiin_ID
dc.subjectHumanisme Islamin_ID
dc.subjectKehidupanin_ID
dc.subjectKontemporerin_ID
dc.titleEpsitemologi Humanisme Islam dan Relevansinya Bagi Kehidupan Kontemporer: Kajian Pemikiran Mohammed Arkounin_ID
dc.typeArticlein_ID


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