Al-Qur'an dan Filsafat Ilmu Pengetahuan

The Qur'an is not a text of science, although in general scientific facts (phenomena of nature) are mentioned in it. It's just that in the era of the revelation of the Qur'an 17th century, the development of science is not like today. Hence the contemporary Muslim intellectuals to prove over the miracle of the Qur'an that actually contain the philosophy of knowledge that is very influential in the development of modern science. Various approaches have been used in order to give new meaning to the text of the Qur'an is static-limited with scientific approaches that are active-dynamic. One of them with hermeneutics to reread and reinterpret the text of the Qur’an to revive the text of the Qur'an itself.

Theory of Knowledge (Epistemology) and Application in Youth Livelihood Project: the case of Emmanuel Development Association, in Ethiopia

Before we discuss the practices of knowledge in youth livelihood projects in EDA it would be relevant to define the philosophy of knowledge (epistemology) first. The philosophy of knowledge is Epistemology, and it is the branch of philosophy concerned with knowledge. Epistemologists study the nature, origin, and scope of knowledge, epistemic justification, the rationality of belief, and various related issues. Epistemology concerns itself with ways of knowing and how we know. The word is derived from the Greek words epistéme and logos – the former term meaning “knowledge” and that latter term meaning “study of” (Donald, 1967).

Implementation of General Education Subject (MPU) in Malaysia: an overview

Human development encompasses a complete process of forming a knowledgeable, moral, skilled, competitive, and resilient human workforce. Human development has become the main focus and agenda of the country’s leadership to be realized primarily through the education system undergone by citizens’ children. In this regard, the Ministry of Education Malaysia has reviewed the curriculum for Compulsory Subjects (MPW) in all Higher Education Institutions in the country. Thus, the General Education Subject (MPU) has been introduced based on the branch of philosophy of knowledge, which involves humanities, pure sciences, and social sciences. However, with many students in a single lecture, the MPU course has its constraints. Some students consider this course as a subject that can be studied on their own. As a result, it is impossible to realizing future proof graduates. Therefore, this article aims to explain the current situation of implementing MPU courses in Higher Education Institutions in Malaysia. The paper is based on findings by reviewing a thorough literature review on the General Education Subject (MPU) courses. This research has applied the document analysis method by analyzing related documents for MPU courses. The data obtained are thematically analyzed via ATLAS.ti 8 software. The research finding has discovered four themes of the General Education Subject (MPU) implementation in Malaysia: its implementation, relevancy, impact, and teaching approach. Finally, the literature conclusion could be used as an initial guide for Higher Education Institutions to improve MPU courses’ implementation in producing future-proof graduates.

The Relevance of Al-Ghazali’s Educational Views on the Contemporary System of Muslim Education: Focus on Islamic Education in Uganda

Imam Al-Ghazali used a combination of the wisdom, exposure and experience he had acquired while running the Nizamiyyah colleges to contribute to the core of the theory knowledge, education and Islamic sciences. His ideas suggest that God is the primary source of knowledge and sense alone cannot deliver one to the ultimate truth. He categorised knowledge according to the needs of the society. Knowledge according to him should shape an individual and help him/her to interact with the creator and with the other existents. Knowledge should affect body and soul, mind and heart and ultimately deliver one to happiness here and in the hereafter. His views on the core values of Islam affecting both individuals and society can be employed in determining and redefining the philosophy of knowledge in our contemporary world. The brief on the philosophy of knowledge reflected in here as well as the method of teaching and instruction especially in the Islamic institutions is drawn from Al-Ghazali’s rich reservoir of experience. This literature can be used to develop teaching and learning models and polices in developing Islamic academic institutions especially in Uganda.

Book Review: Globalizing Education Policy

The explosion of knowledge and the technological development that the world is witnessing in recent times, which has cast a shadow over many aspects of life, globalization has emerged as a philosophy of knowledge sharing, and an explanation of many phenomena, changes, and social practices, on top of which is education. In this context, the book "Globalizing Education Policy" by Fazal Rizvi and Bob Lingard comes to provides a wider understanding of the globalization of educational policies. What distinguishes this book is the framework that has been widely used among educational policymakers for analyzing and understanding educational policies related to globalization. After taking permission from the authors, the researcher summarized the book chapters, then follow that with a translated version of the framework in Arabic, to enrich the Arabic content related to the globalization of education policies.

Max Scheler’s Pluralistic Conception of Knowledge

This article aims to reconstruct Max Scheler’s conception of three types of knowledge, outlined in his late work Philosophical Perspectives (1928). Scheler distinguished three kinds of knowledge: empirical, used to exercise control over nature, eidetic (essential) and metaphysical. The author reviews the epistemological criteria that underlie this distinction, and its functionalistic assumptions. In the article’s polemic part he accuses Scheler of a) crypto-dualism in his theory of knowledge, which draws insufficient distinctions between metaphysical and eidetic knowledge; b) totally omitting the status of the humanities in his classification of knowledge types; c) consistently developing a philosophy of knowledge without resort to the research tools offered by the philosophy of science, which takes such analyses out of their social and historical context (i.e. how knowledge is created in today’s scientific communities).

Historical Epistemology – the Trigger of the Reform of the Philosophy of Knowledge

Historical epistemology has to become a basis for reconsideration of a concep­tual framework of the philosophy of knowledge. Such reform was about to happen because this framework meets difficulties, so far as it concerns the un­derstanding of historical processes, including сhanging of that conceptual framework itself. Reform will allow comprehending such concepts anew as “historical reality”, “a historical event”, “the subject of historical knowledge”, “rational reconstruction of historical knowledge”, etc. The principle of histori­cism has to be put in organic connection with the principle of objectivity, and this connection is a necessary basis for understanding “the truth of historical judgments”. Thus “historicism” joins a row the main epistemological concepts and stops being the “additive”, implemented to this row by a researcher’s dis­cretion. All elements of this row are interdependent values. Considered out of this interconditionality, they lose the sense and can turn into anti-values. The objectivity and the validity are historical in the same meaning in what his­toricism there is a necessary condition of objectivity and validity. These values exist only in the course of continuous change of historical knowledge. Such understanding of a backbone kernel of epistemological concepts conducts to a specification of the concept “subject of historical knowledge”, which gains contextual sense, and properly epistemological research is enriched with psy­chological, sociological, and existential characteristics. Their interrelation re­mains under the joint control of the principles of objectivity and historicism. The reform also affects the ontology of historical knowledge. The problem of the historical theory’s ontological bases is put and solved according to the principle of historicism.

SOME ASPECTS OF "MISCELLANY OF 1073" PHILOSOPHICAL TERMS TRANSLATION: PHILOSOPHY OF COGNITION

This research article is devoted to the research of philosophical terms of the famous Kyivan Rus’ artifact on translation of the 11th century – “Miscellany (Izbornyk) of 1073”. Scientists studied this subject in the past. However, they were focused on logical terminology, reflected in the famous fragment of “Miscellany”, which was called “philosophical treatise”. The author of this research article, unlike other scientists, has researched a part of the text “Joseph on the Maccabees”. It is no less important for clarifying the peculiarities of the philosophical terms use than the already mentioned “philosophical treatise”. The chapter “Joseph on the Maccabees” in “Miscellany” is a translation of fragments of the 4 Maccabees from Greek into Old Church Slavonic, which raises the issue – how passions can be guided by reflection. This well-known apocrypha is quite saturated with receptions of classical Greek philosophy, primarily Platonism, Aristotelianism and Stoicism. It is also extremely valuable as an illustration of the complex process of the translator’s selection of ancient Slavic equivalents of Greek philosophical terms related to the philosophy of knowledge and ethics. Some of them were subsequently established in our philosophical language. In particular, the features of translation of such Greek words as “λογισμὸς”, “νοῦς”, “λόγου”, “σοφία” reflected in “Miscellany” into Old Church Slavonic have been analyzed, and the possibility of Old Church Slavonic terms translation into modern Ukrainian has also been considered. The result of the study is recognition of the need to raise the issue of modern Ukrainian philosophical terms ability to reproduce ancient Greek or even ancient Slavic terms associated with philosophy of knowledge in the process of translation. In particular, when dealing with “Miscellany”, it becomes clear that it is wrongful to reflect all cognitive processes and psychic instances with the concept “mind” in the modern terminological scheme. When dealing with old handwritten material in Old Church Slavonic, in particular “Miscellany of 1073”, it is necessary to define and distinguish the concepts of “reflection”, “mind”, “intellect”, “wisdom”, since they had specific meaning generated by attempt to translate them from Greek.