scholarly journals SOSIALISME ISLAM: PERSPEKTIF PEMIKIRAN POLITIK H.O.S. TJOKROAMINOTO

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Firman Manan
Keyword(s):  
Political Thought ◽  
The Other ◽  
The West ◽  
Islamic Tradition

In several literatures of Indonesian political thought, the ideas of socialism has been claimed as the doctrine came from and influenced by western political thought. On the other side, Islam political thought has been seemed as the doctrine came from Indonesia traditional heritages. These view was rejected by H.O.S. Tjokroaminoto who argues that socialism has been established and flourished inthe Islamic tradition before it was developed in the West. This article tries to describe H.O.S. Tjokroaminoto’s political thought about Islamic socialism which was constructed in the Islamic tradition rooted from Al-Quran and As-Sunnah.

scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy. Keywords: Hermeneutics, Tafsir, al qur'an

Traditional Political Thought

2015 ◽  
Author(s):  
Patricia Crone
Keyword(s):  
Human Rights ◽  
Gender Equality ◽  
Political Thought ◽  
The Other ◽  
Political Language ◽  
Islamic History ◽  
Islamic Tradition ◽  
Key Concepts ◽  
And Gender ◽  
The One

In terms of political thought, as in so many other respects, Muslims today could be said to be bilingual. On the one hand, they speak the global political language of Western derivation marked by key concepts such as democracy, freedom, human rights, and gender equality. On the other hand, they still have their traditional political idiom, formed over 1,400 years of Islamic history and marked by concepts such as prophecy, imamate, and commanding right and forbidding wrong. The Islamic tradition is alien to most Western readers. This chapter attempts to familiarize them with it to make it easier for them to follow the other entries in this volume. The single most important difference between contemporary Western political thinking and the Islamic tradition is that contemporary thought focuses on freedom and rights whereas the Islamic tradition focuses on authority and duties. This separates contemporary political thought from that of all premodern societies, not just that of the Islamic world.

Arabic Contributions to Medieval Political Theory

2011 ◽  
Author(s):  
Charles E. Butterworth
Keyword(s):  
Political Philosophy ◽  
Middle East ◽  
Political Thought ◽  
Political Theology ◽  
Religious Tradition ◽  
The Other ◽  
Ibn Khaldun ◽  
Islamic Tradition ◽  
The One ◽  
Medieval Political Theory

This article explores political philosophy within the medieval Arabic-Islamic tradition of the Middle East, focusing on the contributions of a few thinkers including Alfarabi, Avicenna, Ibn Bajja, Ibn Tufayl, Ibn Rushd, Averroes, and Ibn Khaldūn. Political philosophy in general differs from political thought, on the one hand, and political theology, on the other, insofar as it seeks to replace opinion about political affairs by knowledge. Political philosophy in the medieval Arabic-Islamic tradition of the Middle East differs from that in the medieval Arabic-Jewish or Arabic-Christian traditions in that it is beholden neither to political nor to theological currents, its occasional rhetorical bows to one or the other notwithstanding. Political thought, best exemplified by the genre known as “Mirrors for Princes,” is always limited by the opinions that dominate the setting and time. Political theology or, for medieval Islam, jurisprudence focuses on how the beliefs and actions set forth in the religious tradition elucidate the conditions justifying warfare or the qualities an individual must have to be considered a suitable ruler.

Das Ende der Postdemokratie, den Pessimismus überwinden.

2017 ◽  
Vol 47 (188) ◽  
pp. 487-494
Author(s):  
Daniel Mullis
Keyword(s):  
Political Thought ◽  
Social Dynamics ◽  
Social Conditions ◽  
The Other ◽  
Economic Decline ◽  
Far Right ◽  
Windows Of Opportunity ◽  
Political Events ◽  
Political Struggles ◽  
The One

In recent years, political and social conditions have changed dramatically. Many analyses help to capture these dynamics. However, they produce political pessimism: on the one hand there is the image of regression and on the other, a direct link is made between socio-economic decline and the rise of the far-right. To counter these aspects, this article argues that current political events are to be understood less as ‘regression’ but rather as a moment of movement and the return of deep political struggles. Referring to Jacques Ranciere’s political thought, the current conditions can be captured as the ‘end of post-democracy’. This approach changes the perspective on current social dynamics in a productive way. It allows for an emphasis on movement and the recognition of the windows of opportunity for emancipatory struggles.

Comparative Analysis of Ahmet Hamdi Tanpinar’s Travels to European Countries

2017 ◽  
Vol 5 (1) ◽  
pp. 78
Author(s):  
Aysel KAMAL ◽  
Sinem ATIS
Keyword(s):  
Social History ◽  
Young Lady ◽  
The Other ◽  
European Countries ◽  
Cultural Relations ◽  
The West ◽  
Literary Works ◽  
European Culture ◽  
Turkish Literature ◽  
Art And Architecture

Ahmet Hamdi Tanpinar (1901-1962) is one of the most controversial authors in the 20th century Turkish literature. Literature critics find it difficult to place him in a school of literature and thought. There are many reasons that they have caused Tanpinar to give the impression of ambiguity in his thoughts through his literary works. One of them is that he is always open to (even admires) the "other" thought to a certain age, and he considers synthesis thinking at later ages. Tanpinar states in the letter that he wrote to a young lady from Antalya that he composed the foundations of his first period aesthetics due to the contributions from western (French) writers. The influence of the western writers on him has also inspired his interest in the materialist culture of the West. In 1953 and 1959 he organized two tours to Europe in order to see places where Western thought and culture were produced. He shared his impressions that he gained in European countries in his literary works. In the literary works of Tanpinar, Europe comes out as an aesthetic object. The most dominant facts of this aesthetic are music, painting, etc. In this work, in the writings of Tanpinar about the countries that he travelled in Europe, some factors were detected like European culture, lifestyle, socio-cultural relations, art and architecture, political and social history and so on. And the effects of European countries were compared with Tanpinar’s thought and aesthetics. Keywords: Ahmet Hamdi Tanpinar, Europe, poetry, music, painting, culture, life

The Proximity of Other Skins

2019 ◽  
Author(s):  
Celine Parreñas Shimizu
Keyword(s):  
United States ◽  
South Korea ◽  
The United States ◽  
The Philippines ◽  
The Other ◽  
The West ◽  
Pain And Suffering ◽  
The Spectator ◽  
Existing Frames ◽  
The Voice

Transnational films representing intimacy and inequality disrupt and disgust Western spectators. When wounded bodies within poverty entangle with healthy wealthy bodies in sex, romance and care, fear and hatred combine with desire and fetishism. Works from the Philippines, South Korea, and independents from the United States and France may not be made for the West and may not make use of Hollywood traditions. Rather, they demand recognition for the knowledge they produce beyond our existing frames. They challenge us to go beyond passive consumption, or introspection of ourselves as spectators, for they represent new ways of world-making we cannot unsee, unhear, or unfeel. The spectator is redirected to go beyond the rapture of consuming the other to the rupture that arises from witnessing pain and suffering. Self-displacement is what proximity to intimate inequality in cinema ultimately compels and demands so as to establish an ethical way of relating to others. In undoing the spectator, the voice of the transnational filmmaker emerges. Not only do we need to listen to filmmakers from outside Hollywood who unflinchingly engage the inexpressibility of difference, we need to make room for critics and theorists who prioritize the subjectivities of others. When the demographics of filmmakers and film scholars are not as diverse as its spectators, films narrow our worldviews. To recognize our culpability in the denigration of others unleashes the power of cinema. The unbearability of stories we don’t want to watch and don’t want to feel must be borne.

Religious Freedom in Islam

2019 ◽  
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Muslim World ◽  
Human Right ◽  
The West ◽  
Empirical Examination ◽  
Public Controversy ◽  
Arab Uprisings ◽  
Islamic Tradition ◽  
The World ◽  
Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

‘There shall be no musical servitude’: Towards a Multitudinous Shostakovich in the West

2020 ◽  
Vol 145 (2) ◽  
pp. 495-505
Author(s):  
EIRINI DIAMANTOULI
Keyword(s):  
Cold War ◽  
Communist Party ◽  
The Other ◽  
The Political ◽  
Musical Style ◽  
The West ◽  
Political Views ◽  
Political Interests ◽  
The One ◽  
The Cold War

Ideologically motivated attempts to elucidate Shostakovich’s political views and to determine whether and how they may be coded into his compositions have come to characterize the Western reception of the composer’s works since his death in 1975. Fuelled by the political oppositions of the cold war, Shostakovich’s posthumous reputation in the West has been largely shaped by two conflicting perspectives. These have positioned him on the one hand as a secret dissident, bent and broken under the unbearable strain of totalitarianism, made heroic through his veiled musical resistance to Communism; and on the other hand as a composer compromised by his capitulation to the regime – represented in an anachronistic musical style. Both perspectives surrender Shostakovich and his music to a crude oversimplification driven by vested political interests. Western listeners thus conditioned are primed to hear either the coded dissidence of a tragic victim of Communist brutality or the sinister submission of a ‘loyal son of the Communist Party’.1 For those prepared to accept Shostakovich as a ‘tragic victim’, the publication of his purported memoirs in 1979, ‘as related to and edited by’ the author Solomon Volkov, presents a tantalizing conclusion: bitterly yet discreetly scornful of the Stalinist regime, Shostakovich was indeed a secret dissident and this dissidence was made tangible in his music.

scholarly journals Ethnic Hatred and Universal Benevolence: Ethnicity and Loyalty in Precolonial Myanmar, and Britain

2021 ◽  
Vol 63 (2) ◽  
pp. 310-338
Author(s):  
Victor Lieberman
Keyword(s):  
Case Studies ◽  
Political Thought ◽  
Western Europe ◽  
Popular Sovereignty ◽  
The Other ◽  
Social Pressures ◽  
Legal Equality ◽  
The One

AbstractInsisting on a radical divide between post-1750 ideologies in Europe and earlier political thought in both Europe and Asia, modernist scholars of nationalism have called attention, quite justifiably, to European nationalisms’ unique focus on popular sovereignty, legal equality, territorial fixity, and the primacy of secular over universal religious loyalties. Yet this essay argues that nationalism also shared basic developmental and expressive features with political thought in pre-1750 Europe as well as in rimland—that is to say outlying—sectors of Asia. Polities in Western Europe and rimland Asia were all protected against Inner Asian occupation, all enjoyed relatively cohesive local geographies, and all experienced economic and social pressures to integration that were not only sustained but surprisingly synchronized throughout the second millennium. In Western Europe and rimland Asia each major state came to identify with a named ethnicity, specific artifacts became badges of inclusion, and central ethnicity expanded and grew more standardized. Using Myanmar and pre-1750 England/Britain as case studies, this essay reconstructs these centuries-long similarities in process and form between “political ethnicity,” on the one hand, and modern nationalism, on the other. Finally, however, this essay explores cultural and material answers to the obvious question: if political ethnicities in Myanmar and pre-1750 England/Britain were indeed comparable, why did the latter realm alone generate recognizable expressions of nationalism? As such, this essay both strengthens and weakens claims for European exceptionalism.

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