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This article addresses the question of what role philosophy of science programs can and should play in professional education and for professions and practice development more generally. The article is based on a series of workshops with educators in philosophy of science from a broad range of programs at VIA University College. We argue that it requires a new understanding of philosophy of science if it is to be relevant to professions and practices. Traditionally, philosophy of science has either been understood as the question of what science is and should be, or it has been understood more narrowly as a collection of methodological doctrines. We propose understanding the philosophy of science as a curious and investigative type of questioning that concerns the professional and practical knowledge base, including research and science. The focal point of this questioning can be described as a shift in focus, a shift from focusing on a particular matter to focusing on how one thinks about the matter. We demonstrate how this shift of focus is more dynamic way to work with philosophy of science in a professional and practical context.

Penelitian ini bertujuan untuk mengartikulasikan karakter ekologi manusia yang pada dasarnya bersifat filosofis. Ini merupakan penelitian kualitatif dengan metode verstehen, interpretasi dan hermeneutika. Hasil penelitian menunjukkan karakter ekologi dipahami sebagai kepedulian untuk membantu individu yang terlibat dalam interaksi manusia-lingkungan yang problematis, mengidentifikasi cara-cara untuk mengubah interaksi tersebut supaya tercapai keseimbangan berkelanjutan antara klaim moral dan kebutuhan. Dengan demikian dapat dikatakan bahwa karakter ekologi manusia menjelaskan apa yang dimaksud sebagai perpaduan multidisipliner, interdisipliner, transdisipliner, dan bahkan adisipliner dari ilmu-ilmu biologi dan sosial. Melalui pemahaman ini, manusia dapat memberikan panduan secara tindakan terhadap gagasan hidup yang baik tanpa menjadi aktor yang memihak bentuk kehidupan tertentu. Sehingga terjadi harmoni antara pemanfaatan dan pemeliharaan sumberdaya alam dalam menjaga lingkungan hidup.

This paper examines the evolution of Bung Karno's Pancasila concept, tracing its origins from his pivotal June 1, 1945 speech and the comprehensive elucidation of Pancasila during the 1958 Pancasila Course, a crucial moment in shaping its official formulation. Pancasila has become an enduring cornerstone of Indonesian ideology. This prompts a closer examination of Sukarno's political ideals. This study scrutinizes Bung Karno's Pancasila ideology within the context of his political philosophy. Methodologically, this article employs a Qualitative-Descriptive approach, primarily drawing on literature and documentary sources. The concept of deconstruction has also used in this article. The findings underscore how Sukarno's political convictions found expression in Pancasila. His political thought was deeply influenced by Indonesia's social and political landscape, emphasizing the nation's diverse yet interconnected destiny and history. Sukarno ingeniously infused this diversity with spiritual unity, encapsulated in the five principles known as "Pancasila." For Sukarno, Pancasila wasn't theoretical; it was his practical political tool to manage diversity and avert polarization among Indonesian citizens. The first principle, "Believe in One Supreme God," was particularly pivotal, serving as the foundation on which the others relied to maintain their integrity. This study sheds light on how Pancasila became more than just a concept; it was Sukarno's practical response to the complexities of Indonesia's socio-political landscape, emphasizing unity amidst diversity. [ABSTRACT FROM AUTHOR]

Pengaturan tentang nagari sebagai satuan pemerintahan terendah dan kesatuan masyarakat hukum adat di sumatera Barat diatur pada tingkat Provinsi dengan Peraturan Daerah Nomor 7 Tahun 2018 Tentang Nagari. Sebagai Perda yang mengusung konsep adat, materi perda ini tidak mencerminkan filosofi adat basandi syara’, Syara’ basandi Kitabullah sebagai filosofi adat masyarakat nagari. Sebagai tatanan masyarakat adat, filosofi tersebut seharusnya dituangkan ke dalam struktur kelembagaan nagari. Sesuatu yang ditinjau dari konteks konsep otonomi asli sebagai otonomi nagari tidaklah bertentangan dengan Pancasila dan Undang-Undang Dasar 1945. Untuk itu harus dibentuk satu lembaga yang berfungsi untuk mewujudkan supremasi syara’, yang memiliki kedudukan tertinggi diantara lembaga-lembaga yang ada dalam nagari. Lembaga ini berfungsi untuk menjaga agar setiap kebijakan nagari yang dituangkan ke dalam Perna sebagai wujud dari otonomi asli tidak bertentangan dengan ketentuan syara’ (Agama). Perda hanya berfungsi mengatur kelembagaan nagari yang berkaitan dengan segi-segi administratif dan manajemen pemerintahan yang tidak mereduksi kewenangan nagari dalam melaksanakan otonomi asli menurut hukum tatanegara adat sepanjang terkait dengan kelembagaan nagari. Selebihnya pengaturan kelembagaan yang ada di nagari harus diserahkan kepada nagari yang bersangkutan untuk diatur dalam Perna dalam rangka mewujudkan otonomi asli dalam bidang hukum tata Negara adat.

The people of Kampung Linung Bulen II have a way of regulating their behavior and daily social arrangements by Islamic Shari'a values. One of them is Edet Sumang. This study aims to identify the history of the birth of Edet Sumang and its influence on the understanding of the people of Linung Bulen II, Bintang District, Central Aceh Regency. This is field research that uses descriptive research methods and a qualitative approach. primary data is obtained from interviews with predetermined informants, secondary data is obtained from the relevant literature. The results of the study show that Edet Sumang's philosophy is seen in the morals that govern people's lives, this rule is useful for guiding people's attitudes and behavior. Edet Sumang as pemeger (fence) and protector of society from things that are considered inappropriate (inappropriate). Efforts to maintain Edet Sumang are very important because Edet Sumang can have a positive influence on the lives of the people of Linung Bulen II, Bintang District, Central Aceh Regency. Abstrak Masyarakat Kampung Linung Bulen II mempunyai adat istiadat untuk mengatur pola perilaku dan tata pergaulan sehari-hari sesuai dengan nilai-nilai syari’at Islam. Salah satu adat istiadat masyarakat yang dimaksud adalah Edet Sumang. Penelitian ini bertujuan untuk mengetahui sejarah lahirnya Edet Sumang serta pengaruh Edet Sumang dalam pemahaman masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah. Penelitian ini merupakan penelitian lapangan, dengan menggunakan metode penelitian deskriftif dan pendekatan kualitatif. Sumber data yang digunakan adalah data primer yang bersumber dari wawancara dengan para informan yang telah ditentukan, sementara data sekunder adalah kutipan-kutipan dari hasil penelitian yang dilakukan oleh para peneliti sebelumnya. Hasil penelitian menunjukan filosofi Edet Sumang berupa pesan yang mengatur dan mengukur aspek kehidupan masyarakat, aturan ini berguna untuk menuntun sikap, perilaku pada masyarakat itu sendiri. Edet Sumang sebagai pemeger (Pagar) dan pelindung dirinya dari hal yang dianggap gere pantas (tidak pantas). Usaha untuk mempertahankan Edet Sumang sangat penting karena Edet Sumang dapat memberikan pengaruh positif terhadap kehidupan masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah.

Artikeln är ett personligt, religionsvetenskapligt inlägg i debatten om exphil-ämnets innehåll. Två argument utvecklas. För det första att exphil bör inkludera religionsvetenskap och universitetsteologi, eftersom dessa två humanistiska ämnen är delaktiga i vetenskapsteoretiska, kunskapsteoretiska och etiska debatter. Dessutom består samhället i dag av en mångfald religioner som representerar stora grupper människor. Religionerna bygger på språk, teologi, litteratur, texttolkning, lag, administration, ritual, musik, bildkonst och arkitektur kompletterade med en rad olika teoretiska paradigm som församlingar bland annat använder i överläggningar om aktuella samhällsfrågor. Därför överlappar religioner och teman som behandlas i exphil varandra. Denna omständighet leder över till det andra argumentet, nämligen att ”lag” kunde utgöra analytiskt fokus för ett exphil-ämne med religionsvetenskap och med universitetsteologi. Med ”lag” menas både politiska ordningar och konstitutioner, nationella och ”religiösa” lagar, som jag argumenterar för formar filosofi och religion, och de moderna akademiska ämnena filosofi, religionsvetenskap och universitetsteologi. ”Lag-fokus” belyser även hur politiska och rättsliga ordningar knyter samman filosofi, religion och vetenskaplig kunskap. Metoden kan därmed bidra till exphil-ämnets vetenskapsteoretiska, kunskapsteoretiska och etiska problemställningar. Argumenten underbyggs med exempel från religionsvetenskapens, universitetsteologins och filosofihistoriens moderna utveckling och från två islamska kontexter: tidiga islamska riken och akademiska teologiska islamstudier i Norge. Till sist skisseras ett hypotetiskt praktiskt upplägg för ”lag-fokus” i exphil.

Både filosofi og allmenndanning er vesentleg omstridde omgrep, som det korkje er mogleg eller ynskjeleg å gje eintydige definisjonar. Avklåring av slike omgrep dreier seg meir om å skjøna korleis og kvifor dei er omstridde, noko som vil kunna føra til ei betre forståing både av omgrepa og av dei fenomena dei syner til. Omgrepet «filosofi» i den vestlege tradisjonen har opphavet sitt i strid om danningas mål og meining. Ulike perspektiv på tilhøvet mellom filosofi og retorikk i klassiske tradisjonar for paideia gjev syn for ein konstellasjon av vesentleg omstridde omgrep som i neste omgang gjev utgangspunkt for ein aktuell didaktisk modell. Frå eitt perspektiv er filosoferinga ei oppøving av analytiske evner og dugleikar. Frå eit anna perspektiv er filosoferinga ei kjelde til innsikt i ikkje-empiriske spørsmål. Frå eit tredje perspektiv er filosoferinga ei form for sjølvrefleksjon i møtet mellom eiga tenking og overleverte forståingsformer. Drøftingar av innretninga av examen philosophicum kan med føremon ta utgangspunkt i tilhøvet mellom desse aspekta.

K.H. Ahmad Dahlan compiled Islamic education institutions in Indonesia which involved several factors, one of which was due to K. H. Ahmad Dahlan's concerns against indigenous Muslims, facilitating religious science education and general science. The purpose of this study was to study K. H. Ahmad Dahlan's educational concepts and question K. H. Ahmad Dahlan's educational philosophy. This research method is literature study (library research). The results of this study discuss the concept of K. H. Ahmad Dahlan's education, namely the integration of science and religion, the integration of religious science and general science, and freedom of thought. Furthermore K. H. Ahmad Dahlan's educational philosophy is the first, the highest knowledge can be achieved through common sense and istiqamah towards the truth of reason and based on a pure heart. Second, reason is a basic human need. Third, the science of mantiq or logic is the highest education for humans which can only help if humans escape God's guidance.

Penelitian ini ditujukan untuk: (1) menginventarisasi, mensistematisasi, dan mengeksplisitasi nilai-nilai filsafat kehidupan yang terkandung dalam unsur-unsur utama arsitektur Gedung Pusat UGM; (2) mengevaluasi secara kritis dan menyusun suatu konsepsi relevansi filsafat kehidupan yang terkandung dalam arsitektur Gedung Pusat UGM bagi pengembangan keilmuan di pendidikan tinggi. Penelitian ini menggunakan model penelitian filosofis di lapangan, dengan memadukan data kepustakaan yang ditunjang dengan data lapangan. Hasil penelitian menunjukkan bahwa: Pertama, nilai-nilai filosofis Gedung Pusat UGM dapat digali dari sejarah dan ajaran filsafat hidup para pendirinya serta makna simbolik yang diwujudkan dalam bentuk arsitektur bangunannya. Kedua, Para pendiri Gedung Pusat UGM mengajarkan tentang keluhuran budi (pengabdian kepada bangsa, keikhlasan, kesabaran, kegigihan, keuletan dan pantang menyerah), serta keluasan ilmu dan pengetahuan yang mampu mengharmoniskan berbagai aliran pemikiran kefilsafatan yang sedang berkembang di masanya, dan merupakan puncak-puncak peradaban dunia; Ketiga, Arsitektur Gedung Pusat UGM mengajarkan tentang keberhasilan ilmuwan UGM, meramu berbagai aliran-aliran pemikiran yang berkembang di dunia dalam ramuan khas Indonesia yang berujung pada karya yang baik, benar, indah dan sakral. Keempat, filosofi Gedung Pusat UGM memberi dasar dan orientasi bagi pengembangan ilmu di UGM pada khususnya dan perguruan tinggi di Indonesia pada umumnya untuk senantiasa membangun berdasarkan jati diri, dengan tetap belajar dan bekerjasama dengan dunia luar demi kemanfaatan dan peningkatan peradaban umat manusia.

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In the project ReleQuant, we develop digital teaching resources for modern physics in upper secondary schools in Norway, and investigate students’ learning processes by means of Educational Design Research. The resources are developed within a sociocultural view of learning, and emphasise students’ use of language. In this paper we investigate how students understand two key principles in quantum physics, quantization and the wave-particle duality, and how students’ use of qualitative written language and peer discussions contribute to deepening their understanding of these principles. Data material is gathered from seven physics classes at five different schools. The results expose a number of misconceptions among students, and show that the use of language is important in order to reveal these misconceptions. However, if the authoritative voice of the teacher is not represented, the value of the discussions in developing students’ conceptions may be limited. Based on these results, we point to critical points where teachers should intervene with students in order to support their learning. We also document how the results have led to improvements in the teaching resources.

II denne artikel undersøges undervisningsbegrebets aktuelle tilstand og dets filosofiske indhold og muligheder. Først argumenteres for, at undervisningsbegrebet i dets nuværende brug reduceres til at være en metode, der skal optimere konstruktivistisk læring, som har det store problem, at det bygger på en afvisning af undervisning selv. Dernæst undersøges fire forskellige nyere bidrag til et undervisningsbegreb, som kan forstås helt uafhængigt af konstruktivistisk læring. Via analyser af Daniel Breslauers, Gert Biestas, Chris Higgins og Jan Masscheleins pædagogiske filosofi argumenteres for, at undervisning består af en dobbelt gavegivningsproces, som sætter læreren og eleven i et langt mere tæt, kulturelt og vekselvirkende samspil end hidtil. .

ENGLISH SUMMARY: Introduction to the work of Peter Sloterdijk, with special attention to his ideas on religion. The article first gives an overview of the main subjects of some of the most important books: Critique of Cynical Reason, the three volumes in the Spheres-trilogy: Bubbles, Globes, and Foams and In the World Interior of Capital. Subsequently, it explains the main topics in the work such as post-enlightenment, immunity systems, anthropology, and theories of social life. Finally, it discusses the main issues in Sloterdijk’s thoughts on religion, based on books such as Rage and Time, and God’s Zeal. DANSK RESUME: Religionsvidenskabelig orienteret indføring i Peter Sloterdijks værk, med særlig opmærksomhed på hans religionsteori. Artiklen giver først et overblik over hovedværker: Kritik af den kyniske fornuft, trebindsværket om Sfærer: ‘Bobler’, ‘Glober’ og ‘Skumdannelser’ samt I den kapitalistiske verdens indre rum. Derefter følger en redegørelse for de vigtigste emner i værket: post-oplysning, immunsystemer, antropologi og teorier om menneskers liv sammen. Til sidst diskuteres Sloterdijks religionsteori som den er fremlagt i bøgerne Vrede og tid og Guds iver.

Copyright of InFormation is the property of InFormation - Nordic Journal of Art and Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Poliana is the property of Studia Poliana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Universal philosophy of religion is occupied with religion as a human manifestation, its essence and its function in human life. Special philosophy of religion is entrusted with giving a rational elucidation of the teachings of a particular religion, e.g. christianity. the medieval philosophers operated in this way and so do modern philosophers of religion as Kierkegaard and Løgstrup. In principle there is no difference between philosophy of religion and philisophy of science. The tasks of christian philosophy of religion are of the same kind as the tasks of philosophy of science and humanities get from phychoanalytic interpretation of literature, semiotics or hermeneutical bioloy. Philosophy has difficulties in answering the problems which traditionally have been answered by religion. Philosophy is a confession to reason, but the totally rational world is a caricature. Philosophy and reason are not the highest forms of life, but ought to take up a serving function. therefore the paper concludes in a dichotomy between academic considerations and some unacademic aphorisms.

This article explores notions of primitivism through a critical examination of the implicit and explicit assumptions behind these notions against the background of recent developments in the philosophy of science. In the section on terms and definitions the empirical and theoretical problems involved in the use of these terms are raised. The section on primitivism and literacy explores the weaknes of the stance known as "The Great Divide" thesis. The problems associated with mentality and rationalism follow with recent criticisms from the philosophy of science and anthropology on the attempt to model the hunman and social sciences on the hard sciences, on the illusions of linguistic and other forms of exactitude in the natural sciences, on the mutual incompatibility of notions of rationalism used in the various sciences, and on the questionability of a too close encounter between the cultural sciences and philosophy. The section on tradition and change explores the role of the supposed dichotomy between the two in notions of primitivism and xplores the political and ethical problems involved i nthe historiography of exotic cultures. This leads to the section on the whole problem of the cultural construction of the Other and the role played by stereotypes in that construction. The article ends with a discussion of the formidable problems in intercultural communication with an appeal to Western scientists to be more reflective on and critidal of their own positions.

This editorial announces the founding of a new scientific journal in Denmark entitled Religionsvidenskabeligt Tidsskrift (“Journal for the Scientific Study of Religion”). The goal of the Journal is to create a forum of research, information and debate within the field of the humanistic, scientific study of religion. “Religionsvidenskabeligt” does not in any way refer to a particular school or a special area of the study of religion. It refers, in fact, to the holistic study of religions based upon rigorous, scientific methods. The subjects under study will be religions, world views and parareligious phenomena. The methods represented by the various contributions will span such diverging approaches as philology, phenomenology, history, psychology, semiotics, sociology and systematic philosophy. Our main concern here is confrontation between the various disciplines based upon themes chosen by the staff for each issue. An equally important concern is that of informing our readers concerning results from the study of religion. The Journal will therefore offer book reviews, review articles, informative notes and debate series. The audience intended for the Journal are teachers, scholars and students of the study of religion as well as scholars from other fields of study, theologians, priests and others interested in religion.

This article emphasizes the need for OT research to take account of the results of recent parable studies (Funk, Via, Crossan) rather than, as previously, relying on Jülicher alone. After a short survey of earlier research, the author proposes a definition of OT metaphorical language. In this connexion she demonstrates that metaphorical languag, which is held to be characterized by tension between an image and its referent(s), has both an informative and a performative function. These dual functions can be illustrated by a study of the history of the applications of prophetic metaphorical language. Comparison of the metaphor of the vineyard in Is 5:1-7 with Is 27:2-6 reveals, amng other things, how a single metaphor makes further text production possible.