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Journal articles on the topic 'Pluralism'
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Melyanti Nabuasa, Kamenia, and Mintoni Asmo Tobing. "Sorotan Teologis Terhadap Paradigma & Praktik Misi Kaum Pluralis." Jurnal Missio Cristo 5, no. 2 (October 31, 2022): 166–77. http://dx.doi.org/10.58456/missiocristo.v5i2.41.
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The issue of religious pluralism becomes a hot topic for discussion among Christian theologians. The ecumenical views pluralism as a good bridge to respond to the differences in faith amid pluralism. Thus, there is a term of pluralists. Pluralism is considered the right step for the church to present God's shalom in the middle of the world. The pluralist paradigm affects their view of God's mission and the practice of the mission. The mission is not about proclaiming the Gospel but looking at the truth and salvation that God has provided for other beliefs. Thus, the practice of preaching the Gospel is replaced by dialogue and social service. This is in contrast with the Great Commission of Jesus Christ which emphasizes the proclamation of the Gospel of Christ as the core of God's mission.
ABSTRAK BAHASA INDONESIA
Isu pluralisme agama merupakan topik yang hangat untuk diperbincangkan dikalangan teolog Kristen. Kaum Oikumenikal memandang pluralisme sebagai suatu jembatan yang baik dalam menyikapi pebedaan iman di tengah kemajemukan. Karena itulah dikenal sebutan kaum pluralis. Pluralisme dianggap sebagai langkah yang tepat bagi gereja untuk menghadirkan shalom Allah di tengah dunia. Paradigma kaum pluralis terhadap perbedaan ini berdampak pada pandangan mereka terhadap misi Allah dan praktik misi itu sendiri. Misi bukan tentang poklamasi Injil namun melihat kebenaran dan keselamatan yang Allah sediakan pada kepercayaan lain, karena itu praktik pemberitaan Injil diganti dengan dialog dan pelayanan sosial. Hal ini tentunya bertentangan dengan Amanat Agung Yesus Kristus yang menekankan proklamasi Injil Kristus sebagai inti misi Allah.
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Ackers, Peter. "Pluralisms? Social philosophy, social science and public policy in employment relations and human resource management." Journal of Industrial Relations 63, no. 2 (January 20, 2021): 263–79. http://dx.doi.org/10.1177/0022185620983970.
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Alan Fox's frames of reference has sparked over half a century of debate between employment relations/human resource management pluralists, radicals and unitarists. But the notion of industrial relations pluralism itself continues to be highly disputed. This commentary tracks the journey from classical pluralism to neo-pluralism, then addresses three articles that offer a variety of radical pluralist alternatives. A fourth paper discussed, suggests a quantitative approach to testing Fox's frames, but this article makes a case for retaining the qualitative, case study method. A fifth explores the revival of paternalism on the border between unitarism and pluralism. Overall, the article argues that classical pluralism, based on trade unions and collective bargaining, is now outdated, but that neo-pluralism is capable of carrying forward its pragmatic, institutional spirit to explore the empirical complexity of contemporary employment relationships around the world. Finally, the discussion of employment relations pluralisms needs to re-engage with the wider political pluralism debate about liberal democratic societies and market economies.
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Crowder, George. "Value Pluralism and Monotheism." Politics and Religion 7, no. 4 (October 7, 2014): 818–40. http://dx.doi.org/10.1017/s1755048314000595.
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AbstractHow far can monotheism be reconciled with the pluralism characteristic of modern societies? In this article, I focus on the “value pluralism” of Isaiah Berlin, which I suggest captures a deeper level of plurality than Rawls's more familiar version of pluralism. However, some critics have objected that Berlinian pluralism is too controversial an idea in which to ground liberalism because it is profoundly at odds with the monotheism professed by so many citizens of a modern society. I argue that monotheists can be value pluralists as long as they do not insist that their faith is superior to all others. This pluralist position is exemplified by elements of the interfaith movement, according to which many religions are recognized as having roughly equal value. I also argue that a value-pluralist approach to religious accommodation, if it can be achieved, may be more stable than the uneasy combination of disapproval and restraint involved in the more orthodox solution to conflict among religions, toleration.
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Armayanto, Harda. "Membangun Kerukunan dalam Bingkai Pluralisme Agama: Analisis Gagasan Pemikir Muslim Kontemporer." Jurnal Sosiologi Agama Indonesia (JSAI) 5, no. 1 (March 31, 2024): 48–73. http://dx.doi.org/10.22373/jsai.v5i1.4254.
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This article aims to analyze the concept of interfaith harmony through the approach of religious pluralism proposed by contemporary Muslim thinkers. It explores ideas and efforts to foster harmony amidst the intolerance often found among diverse ethnic and religious groups. The arguments of pluralists merit examination and analysis, considering the approach of religious pluralism they adopt has evoked both support and controversy in society. Moreover, disputes over the meanings and concepts of this approach even among its proponents are noteworthy. This qualitative research is based on library research, utilizing both print and digital sources. Initially, the article outlines the pluralists' arguments for building harmony through religious pluralism, which are then subjected to critical analysis. It finds that the concept of religious pluralism embodies elements of truth relativism and the desacralization of religious values. Consequently, efforts to foster harmony proposed by pluralists often conflict with religious values, especially Islamic teachings, such as denying claims of salvation, endorsing same-sex marriage, interfaith marriage, and permitting apostasy, viewed as forms of religious freedom claimed to align with the commandments of Allah.
Abstrak
Artikel ini bertujuan untuk menganalisis konsep kerukunan antar umat dengan pendekatan pluralisme agama yang digagas oleh para pemikir Muslim kontemporer. Gagasan dan upaya membangun kerukunan berkait dengan perilaku intoleransi yang jamak terjadi di tengah keragaman suku dan agama. Argumen para pluralis layak dikaji dan dianalisis mengingat pendekatan pluralisme agama yang mereka gunakan menuai pro dan kontra di masyarakat. Bahkan, perebutan makna dan konsep tentang pendekatan ini terjadi di antara mereka sendiri. Penelitian dalam artikel ini bersifat kualitatif dengan berbasis pada data kepustakaan, baik cetak maupun digital. Mula-mula, peneliti memaparkan argumen para pluralis membangun kerukunan dengan pendekatan pluralisme agama untuk kemudian dianalisis secara kritis. Dalam tulisan ini ditemukan bahwa gagasan pluralisme agama mengandung relativisme kebenaran dan mendesakralisasi nilai-nilai agama. Oleh karenanya, upaya-upaya membangun kerukunan yang digagas para pluralis sering kali bertentangan nilai-nilai agama, utamanya dengan ajaran Islam, seperti penafian klaim keselamatan, pernikahan sesama jenis, pernikahan beda agama, hingga membolehkan murtad karena dianggap sebagai bentuk kebebasan beragama yang diklaim sejalan dengan perintah Allah.
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Khairiya, Nanda. "Pluralisme Agama dan Keterlibatan Masyarakat dalam Pemilihan Umum 2024." International Journal of Pegon : Islam Nusantara civilization 11, no. 03 (November 30, 2023): 77–94. http://dx.doi.org/10.51925/inc.v11i03.95.
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This article originated from the author's anger about the meaning of pluralism that develops in society. Through the MUI Fatwa in 2005 which equates pluralism with liberalism and secularism, it shows that pluralism cannot be interpreted properly. Therefore, through this article, the author presents some pluralism theories that are not far from the official religious teachings adopted in Indonesia. According to John Hick, Gus Dur, and Muhammad Legenhausen, pluralism is close to the diction of interfaith dialogue and one's inclusiveness. Today's pluralist view needs to be conveyed destructively so that it no longer becomes an obstacle to society in political dynamics. Religious views can never be separated from political views in Indonesia, especially in the atmosphere of the political year ahead of the 2024 elections. This research uses a library research method that dissects 3 pluralist thoughts typical of John Hick, Gus Dur, and Muhammad Legenhausen. The results of the study stated that correlations related to community dynamics and community involvement in elections need important attention from community leaders and religion. More than that, the government’s role to be able to provide an atmosphere of harmony in the community is also an important thing to do. The harmony created will make people more comfortable in dabbling in politics today.
Artikel ini berawal dari kegusaran penulis mengenai makna pluralisme yang berkembang di masyarakat. Melalui Fatwa MUI tahun 2005 yang menyamakan pluralisme dengan liberalisme dan sekularisme menunjukkan bahwa pluralisme belum dapat dimaknai secara baik. Oleh karenanya melalui artikel ini penulis mencoba menghadirkan beberapa teori pluralis yang nyatanya tidak jauh dari ajaran agama resmi yang dianut di Indonesia. Bahwa pluralisme menurut John Hick, Gus Dur, dan Muhammad Legenhausen dekat pada diksi dialog lintas agama dan sikap inklusifitas seseorang. Pandangan pluralis hari ini perlu disampaikan secara destruktif agar tidak lagi menjadi halangan masyarakat dalam dinamika politik. Pandangan keagamaan tidak pernah lepas dari pandangan politik di Indonesia, terlebih dalam suasana tahun politik menjelang pemilu 2024. Penelitian ini menggunakan metode library research yang membedah 3 pemikiran pluralis khas John Hick, Gus Dur, dan Muhammad Legenhausen. Hasil penelitian menyebutkan bahwa korelasi terkait dinamika masyarakat dan keterlibatan masyarakat dalam Pemilu perlu mendapat perhatian penting dari para tokoh masyarakat, dan agama. Lebih daripada itu peran pemerintah untuk bisa memberikan suasana rukun ditengah masyarakat juga menjadi hal penting untuk dilakukan. Kerukunan yang tercipta akan membawa masyarakat semakin nyaman dalam berkecimpung dalam dunia politik hari ini.
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Utoyo, Marsudi. "PERSPEKTIF AGAMA-AGAMA DI INDONESIA TERHADAP PLURALISME AGAMA." Masalah-Masalah Hukum 44, no. 4 (October 28, 2015): 454. http://dx.doi.org/10.14710/mmh.44.4.2015.454-461.
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For Indonesia plurality is a fact. To set the required plurality of pluralism. Because, no doubt, contain the seeds of discord plurality, this required tolerance, openness, and equality. Pluralism allows for harmony in society, pluralism encourages freedom, including freedom of religion, and is a pillar of democracy. There is no true democracy without pluralism. Pluralism here means the protection of the state against the rights of its citizens to embrace the religion according to what he believes. Religious pluralism means building tolerance, we must recognizes that any religion with adherents of each have the same rights. So that must be built is feeling and mutual respect between religious communitiesBagi bangsa Indonesia pluralitas itu merupakan kenyataan. Untuk mengatur pluralitas diperlukan pluralisme. Sebab, tidak bisa dipungkiri, pluralitas mengandung bibit perpecahan, inilah diperlukan sikap toleran, keterbukaan, dan kesetaraan. Pluralisme memungkinkan terjadinya kerukunan dalam masyarakat, pluralisme mendorong kebebasan, termasuk kebebasan beragama, dan merupakan pilar demokrasi. Tidak ada demokrasi yang sejati tanpa pluralisme. Pluralisme di sini berarti perlindungan negara terhadap hak-hak warganegaranya untuk memeluk agama sesuai dengan apa yang diyakininya. Pluralisme agama berarti membangun toleransi, kita harus mengakui bahwa setiap agama dengan para pemeluknya masing-masing mempunyai hak yang sama. Maka yang harus dibangun adalah perasaan dan sikap saling menghormati antar pemeluk agama
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Eisenberg, Avigail I. "Individual development and Anglo-American pluralism." Social Science Information 35, no. 2 (June 1996): 363–87. http://dx.doi.org/10.1177/053901896035002011.
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Political pluralism is often portrayed as a theory about interest-group competition, which was developed primarily by post-war American political scientists. This conventional view is mistaken. This analysis examines the ways in which advocates of political pluralism have handled the theme of individual development. In the first part, a distinction is drawn between two dimensions of group power. In the second part, this distinction is used to examine how four different pluralists conceive the relation between self-development and pluralist politics. The first three theorists, John Dewey, Harold Laski and Mary Parker Follett, are scholars whose contributions to the pluralist tradition rarely figure accurately in contemporary accounts of the doctrine. The fourth pluralist, Robert Dahl, offers a more familiar rendition. Even Dahl's theory contains insights that help to establish a pluralist account of self-development. The concluding section considers briefly some lessons relevant to contemporary debates that might be drawn from pluralism's account of self-development.
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Widyawati, Fransiska, and Oswaldus Bule. "Muatan Pengembangan Sikap Pluralisme Agama dalam Buku Pendidikan Agama Katolik Kelas 12 Kurikulum 2013." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (June 26, 2024): 1–13. http://dx.doi.org/10.34307/sophia.v5i1.192.
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Intolerance, radicalism, and violence towards groups with divergent ideas continue to be a concerning issue in Indonesia. One reason is that the religious education paradigm offered does not promote a mindset of religious pluralism. This study aims to examine the substance of religious pluralism education in Catholic Religious Education (PAK) designed for Senior High School (SMA/SMK) students following the 2013 Curriculum. This study employs a qualitative methodology, utilizing text analysis techniques. This study discovered that using PAK content significantly contributes to cultivating a religiously pluralistic mindset among students. The pluralistic content in the resources, objectives, competencies, procedures, and tasks for students enhances and reinforces the students' pluralist nature. If PAK is effectively developed, pupils have the potential to become individuals who embrace pluralism, engage in dialogue, and possess an open mindset. Intoleransi, radikalisme dan kekerasan terhadap kelompok yang memiliki keyakinan berbeda masih menjadi masalah memprihatinkan di Indonesia. Salah satu penyebabnya adalah karena model pendidikan agama yang diberikan tidak mendukung sikap pluralisme beragama. Penelitian ini bertujuan untuk menganalisis muatan edukasi pluralisme beragama dalam Materi Pendidikan Agama Katolik (PAK) bagi siswa SMA/SMK Kurikulum 2013. Penelitian ini menggunakan pendekatan kualitatif dengan metode analisis teks. Penelitian ini menemukan bahwa materi PAK memiliki edukasi yang kuat untuk membentuk sikap pluralisme agama bagi siswa. Hal ini ditemukan dalam materi, tujuan, kompetensi, proses dan penugasan bagi para siswa yang mengandung muatan pluralisme dan memperkuat karakter siswa yang pluralis. Jika PAK dikembangkan dengan baik maka siswa dapat menjadi insan yang pluralis, dialogal dan terbuka.
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Shaw, Jamie. "Pluralism, Pragmatism and Functional Explanations." Kairos. Journal of Philosophy & Science 15, no. 1 (April 1, 2016): 1–18. http://dx.doi.org/10.1515/kjps-2016-0001.
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Abstract While many philosophers speak of ‘pluralism’ within philosophy of biology, there has been little said about what such pluralism amounts to or what its underlying assumptions are. This has provoked so me anxiety about whether pluralism is compatible with their commitment to naturalism (Cussins 1992). This paper surveys three prominent pluralist positions (Sandra Mitchell and Michael Dietrich’s (2006) ‘integrative pluralism’, and both Peter Godfrey-Smith’s (1993) and Beth Preston’s (1998) pluralist analyses of functional explanations in evolutionary biology) and demonstrates how all three are committed to a form of pragmatism. This analysis both clarifies the justification and grounding of pluralism and allows these pluralisms to avoid the criticisms of Cussins. I close by making some more general points about pluralism and its relationship to history and integration.
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Crowder, George. "Pluralism, Kant and Progress." Analyse & Kritik 40, no. 1 (June 1, 2018): 191–98. http://dx.doi.org/10.1515/auk-2018-0009.
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Abstract Vittorio Hösle’s reply helpfully clarifies his ethical position but raises three questions from a value-pluralist point of view. First, is the Kantian starting point he proposes a monist position that undercuts the value pluralism to which he says he is committed? Second, in what sense does he accept the central pluralist idea of the incommensurability of values? In particular, what kind of constraint does he believe this places on the rank ordering of values? The formulations he offers are ambiguous between allowing contextual ordering, which is widely endorsed by pluralists, and permitting a comprehensive order that applies in all cases, which most pluralists would reject. Third, Hösle’s commitment to the cause of progress is admirable, but how can this be squared with pluralism? Here, I return to the broad approaches to the problem of pluralist ranking that I identified in my original reply to Hösle.
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Mawardi, Mawardi. "TASAWUF DAN PLURALITAS DALAM Al-QUR’AN." Jurnal Ilmiah Al-Mu'ashirah 14, no. 1 (November 24, 2017): 10. http://dx.doi.org/10.22373/jim.v14i1.2234.
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This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasawwuf with wahdat al-adyăn and the concept of religious pluralism or better known in the world of philosophy with religious pluralism.So pluralism Religion is every religious person who is required not only to recognize the existence and rights of other schools, but to engage in understanding the similarities and differences in order to achieve harmony in diversity.
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Narendra, Nadif Hanan, Hieronymus Purwanta, and Nur Fatah Abidin. "Perkembangan Pemikiran Pluralisme Gus Dur (1971-2001)." Criksetra: Jurnal Pendidikan Sejarah 11, no. 2 (August 17, 2022): 97–112. http://dx.doi.org/10.36706/jc.v11i2.16184.
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Abstrak: Gus Dur adalah salah satu tokoh yang identik dengan pemikiran pluralismenya. Permasalahan penelitian ini yaitu bagaimana perkembangan pemikiran Gus Dur tentang pluralisme (1971-2001)?. Artikel ini bertujuan untuk menganalisis perkembangan pemikiran Gus Dur tentang pluralisme (1971-2001). Penelitian dilaksanakan dengan metode sejarah. Hasil penelitian menunjukkan bahwa pemikiran Gus Dur tentang pluralisme dipengaruhi oleh faktor internal dan eksternal. Menurut Gus Dur, pluralisme terfokus pada tauhid, hukum (fiqh), dan etika (akhlaq). Kebijakan ini sering menimbulkan kontroversi namun demikian kebijakan pluralisme Gus Dur mampu menghilangkan pengaruh Orde Baru, memulihkan hak asasi para korban diskriminasi seperti korban yang dianggap terlibat dalam partai komunis dan etnis Tionghoa, serta menyelesaikan permasalahan separatisme yang terjadi di Indonesia. Pemikiran pluralism Gus Dur terbentuk berdasarkan dialektika Gus Dur dengan lingkungan sekitarnya mulai dari masa sekolah sampai dengan menjabat sebagai presiden. Meskipun menghasilkan kontroversi, pemikiran pluralisme Gus Dur telah membuka cakrawala bangsa mengenai praktik baik pluralisme yang perlu dilanjutkan pada era saat ini. Kata Kunci: Gus Dur, Pemikiran Islam, Pluralisme, Ulama.The Development of Gus Dur’s Pluralism Thought (1971-2001)Abstract: Gus Dur is well acknowledge as pluralists. The problem this research is how Gus Dur's thoughts on pluralism from 1971 to 2001. This article aims to analyze the development of Gus Dur's thoughts on pluralism from 1971 to 2001. This research used historical method. The research findings show that Gus Dur's thoughts on pluralism were influenced by internal and external factors. According to Gus Dur, pluralism focuses on monotheism, law (fiqh), and ethics (akhlaq). This policy often caused controversy, however, Gus Dur's policy of pluralism was able to eliminate the influence of the New Order, restore the human rights of victims of discrimination such as victims who were considered involved in the communist party and ethnic Chinese, as well as resolve the problems of separatism that occurred in Indonesia. Gus Dur's thought of pluralism was formed based on Gus Dur's dialectic with the surrounding environment from his school days to serving as president. Although it generates controversy, Gus Dur's thinking of pluralism has opened the nation's horizons regarding the good practice of pluralism that needs to be continued in the current era. Keywords: Clerics, Gus Dur, Islamic Thought, Pluralism.
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Marglin, Jessica, and Mark Letteney. "Legal Pluralism as a Category of Analysis." Law and History Review 42, no. 2 (May 2024): 143–53. http://dx.doi.org/10.1017/s0738248023000196.
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AbstractA debate has raged for decades over legal pluralism and its value for the study of law. Much of this back and forth has resolved to a fight over what law “is” and push-and-pull between legal centrists and pluralists. This introductory essay proposes a new framework for thinking about legal pluralism. Turning away from the centrist/pluralist binary, we instead ask what work legal pluralism as a category of analysis can do. The debate, we suggest, is a fundamental methodological disagreement about the normative work that categories of analysis do and the costs that historians should be willing to pay to reap the benefits of theoretically sophisticated frameworks of analysis which are interoperable between times and places. The debate about legal pluralism, we argue, can be productively reframed as a question about the benefits and drawbacks of the legal pluralist framework.
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Alamsyah, Alamsyah. "PLURALISME AGAMA DALAM PANDANGAN AL-QURAN DAN IMPLEMENTASI PENDIDIKAN ISLAM." TARBAWI : Jurnal Pendidikan Agama Islam 2, no. 01 (December 29, 2017): 71–80. http://dx.doi.org/10.26618/jtw.v2i01.1025.
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ABSTRAKSikap Al Qur’an terhadap Pluralitas agama begitu jelas dan merupakan sunnatullah. Pluralisme agama merupakan kenyataan historis yang tidak dapat disangkal oleh siapapun. Pluralitas agama dalam Islam itu diterima sebagai kenyataan sejarah yang sesungguhnya diwarnai oleh adanya pluralitas kehidupan manusia itu sendiri, baik pluralitas dalam berpikir, berperasaan, bertempat tinggal maupun dalam bertindak. Oleh karena itu konsep pluralisme agama menurut Al-Quran apakah dapat di implementasikan dalam pendidikan Islam. Penelitian ini dikaji dalam bentuk kajian Pustaka (Librari riserch) dengan metode kualitatif dengan pendekatan Tafsir tematik. Di dalam Al-Quran bayak ayat yang membenarkan tentang pluralitas Agama namun Pluralisme Agama tidak dibenarkan karena pemahaman Pluralisme Agama menurut orang Orientalis adalah semua agama itu sama, namun konsep Al-Qur’an Pluralitas adalah membenarkan adanya agama yang lain tetapi konsep kebenaran menurut Al-Qur’an Agama yang paling benar adalah Islam. Namun implementasi pendidikan Islam menurut Al-Qur’an, islam mengajarkan konsep Ukhuwah Islamiyah, dimana didalamnnya ada Ukhuwah Al- U’budiyah dan Ukhuwah Al-Insaniyah yaitu persaudaraan sesama Makhluk dan persaudaraan sesama manusia. Kata Kunci: Pluralisme, Al-quran dan Implementasi Pendidikan Islam ABSTRACT The attitude of the Qur'an to the Plurality of religion is so clear and is the sunnatullah. Religious pluralism is a historical reality that no one can deny. The plurality of religions in Islam is accepted as a historical reality which is actually colored by the plurality of human life itself, whether plurality in thinking, feeling, living or acting. Therefore, the concept of religious pluralism according to the Quran can be implemented in Islamic education. This research is studied in the form of literature review (Librarian research) with qualitative method with thematic Tafsir approach. In the Qur'aan there is a verse that justifies the plurality of Religion but Religious Pluralism is not justified because the understanding of Religious Pluralism according to the Orientalists is all the same religion, but the concept of Al-Qur'an Plurality is to justify the existence of another religion but the concept of truth according to Al- Qur'an The most true religion is Islam. But the implementation of Islamic education according to Al-Qur'an, Islam teaches the concept of Ukhuwah Islamiyah, where therein Ukhuwah Al-U'budiyah and Ukhuwah Al-Insaniyah are the brotherhood of fellow Beings and brotherhood of fellow human beings. Keywords: Pluralism, Al-Quran and Implementation of Islamic Education
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Kronfeldner, Maria. "Being human is a kaleidoscopic affair." Filozofija i drustvo 35, no. 1 (2024): 5–24. http://dx.doi.org/10.2298/fid2401005k.
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This paper spells out the ways in which we need to be pluralists about ?human nature?. It discusses a conceptual pluralism about the concept of ?human nature?, stemming from post-essentialist ontology and the semantic complexity of the term ?nature?; a descriptive pluralism about the ?descriptive nature? of human beings, which is a pluralism regarding our self-understanding as human beings that stems from the long list of typical features of, and relations between, human beings; a natural kind term pluralism, which is a pluralism that concerns the choices we have in deciding how to apply the kind term ?human?; and an explanatory pluralism that results from the causal complexity of life. Because of the complexity of being human, which gives rise to these pluralisms, being human is, the paper claims, a kaleidoscopic affair, and one far from concerning the life sciences only.
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Najah, Faza 'Ainun, and Hakam Al-Ma’mun. "Pluralisme Agama Perspektif Abdul Karim Soroush: Kajian Teoritis dan Filosofis." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 5, no. 3 (May 31, 2023): 1023–43. http://dx.doi.org/10.47467/as.v5i3.3849.
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Pluralism, in the context of religion, on the one hand is an established term that is understood as a necessity that cannot be denied, but on the other hand, pluralism seems full of misunderstandings because it assumes that all beliefs are true. This debate will not seem to meet a common ground because human thoughts continue to develop and clash with each other. A modern reformist Islamic figure, Abdulkarim Soroush, comes up with arguments that support the spirit of pluralism. His thoughts are interesting because they often contradict other Muslim figures in Iran. This study aims to explore deeply the values of religious pluralism from a figure who is labeled a "liberal Muslim intellectual". This study will then look for its relevance to the context of religious plurality in Indonesia by formulating the components of the formation of a pluralist society resulting from Soroush's idea. His scientific background and the complexity of the Iranian conflict, as the country where he spent most of his life, were taken into consideration by researchers in choosing this character. These two factors are considered to have a major influence on Abdulkarim Soroush's thought process. The results of this study indicate that religious pluralism according to Soroush is a sunnatullah that must exist in the world, therefore every human being must have the spirit to uphold religious pluralism. Indonesia also has components of a pluralist society based on Soroush's arguments.
Keywords: pluralism, religious pluralism, Abdulkarim Soroush, Sunnatullah, Indonesia
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Batista Neto, Alberto Leopoldo. "O Conceito de Consequência Lógica e os Problemas do Pluralismo e do Anti-Excepcionalismo." Analytica - Revista de Filosofia 25, no. 1 (May 23, 2023): 125–39. http://dx.doi.org/10.35920/1414-3004.2021v25n1p125-139.
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ResumoApresentam-se alguns conceitos fundamentais e posições representativas referentes a três debates correntesna filosofia da lógica, a saber aquele acerca da natureza da relação de consequência, o que versasobre o problema do pluralismo lógico (e sua alternativa fundamental, o monismo) e o que gira em tornoda chamada proposta anti-excepcionalista, que nega o caráter excepcional da lógica e a põe numa relaçãode continuidade essencial com as demais ciências, de modo a evidenciar pontos de conexão entre as trêsdiscussões mencionadas. Levanta-se, por fim, a questão da plausibilidade da posição, presentementeminoritária, de um anti-excepcionalismo pluralista, vinculando-a, por sua vez, à aceitação de algumavariedade de pluralismo científico.Palavras-chave: consequência lógica; pluralismo lógico; anti-excepcionalismo lógico.AbstractSome fundamental concepts are presented, along with the theses relative to three current debates in thephilosophy of logic, namely the one concerning the nature of the relation of logical consequence, the oneover the problem of logical pluralism (and its fundemental alternative, monism), and the one around theso-called anti-exceptionalist proposal, which denies logic’s exceptional character and puts it in a relationof essential continuity with the remaining sciences, so as to highlight the points of connection betweenthe three aforementioned discussions. The question is raised, finally, of the plausibility of the position,presently of small currency, of a pluralist anti-exceptionalism, which is associated, in its turn, to the acceptanceof some variety of scientific pluralism.
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Lenart, Karol, and Artur Szachniewicz. "Strong Pluralism, Coincident Objects and Haecceitism." Axiomathes 30, no. 4 (September 25, 2019): 347–70. http://dx.doi.org/10.1007/s10516-019-09460-z.
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Abstract According to strong pluralism, objects distinct by virtue of their modal properties can coincide. The most common objection towards such view invokes the so-called Grounding Problem according to which the strong pluralist needs to explain what the grounds are for supposed modal differences between the coincidents. As recognized in the literature, the failure to provide an answer to the Grounding Problem critically undermines the plausibility of strong pluralism. Moreover, there are strong reasons to believe that strong pluralists cannot provide an explanation of the Grounding Problem. In this paper, we argue that strong pluralism can be motivated independently of the successful answer to the Grounding Problem. In order to achieve that aim, we provide a haecceitistic interpretation of strong pluralism according to which strong pluralism should be read as a position committed to the existence of primitive individuals, i.e., the individuals that have their criteria of individuation independently of their qualitative profiles. That said, we do not aim at defending haecceitism. Instead, our aim is rather modest: we want to provide a new way for the strong pluralist to supplement his view to make it more watertight.
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Oky Bagas Prasetyo. "PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL." Edupedia 4, no. 2 (January 12, 2020): 11–20. http://dx.doi.org/10.35316/edupedia.v4i2.662.
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Pluralism in religion indicates the fact that historically religions present a plurality of traditions and their respective cultures. Pluralism in religion is not only implies an attitude of willingness to recognize the right of members of other religions to exist, but also has the meaning of being fair to other members. Philosophically, the term religious pluralism indicates a particular theory of relations between various traditions and culture itself. The theory interacts with relations between the various major world religions that reveal various conceptions, perceptions, and responses about one ultim, a divine reality full of mystery. The theory of interfaith relations, at least approached through two main formats, exclusivism and inclusivism. After reviewing the literature, the definition of religious pluralism, the situation of religious pluralism in social reality and Islamic education with a pluralist perspective are produced.
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Markovits, Daniel, and Alan Schwartz. "Plural Values in Contract Law: Theory and Implementation." Theoretical Inquiries in Law 20, no. 2 (July 26, 2019): 571–93. http://dx.doi.org/10.1515/til-2019-0022.
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Abstract Private law theory must confront the plurality of values that inform the problems that private law addresses in practice. We consider Hanoch Dagan’s and Michael Heller’s The Choice Theory of Contracts as a case-study in the promise and perils that embracing plural values poses for private law theory. We begin by arguing that private law theory cannot ignore value pluralism and identify three approaches that theory might take to pluralism. We call these approaches capitulating to, leveraging, and embracing value pluralism. We illustrate each approach and assess its strengths and weaknesses. Theories that capitulate to pluralism simultaneously limit their scope and hamper their persuasiveness even within their restricted domains. Theories that leverage pluralism limit their domains more dramatically still. And theories that embrace pluralism are difficult to operationalize in practice without abandoning their pluralist roots. We briefly illustrate the drawbacks of capitulating to and leveraging pluralism with examples from recent contract theory. We then take up theories that embrace pluralism in greater detail, by studying Dagan and Heller’s approach. We argue that Dagan and Heller do not solve the deep problems that operationalizing their embrace of pluralism inevitably engenders.
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Crowder, George. "Value Pluralism: Crucial Complexities." Analyse & Kritik 41, no. 2 (November 1, 2019): 321–36. http://dx.doi.org/10.1515/auk-2019-0020.
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Abstract Discussing the crucifix case, Beata Polanowska-Sygulska concludes that the decision on appeal fits with Berlinian value pluralism, while the initial judgement was ethically monist. Her assumption is that pluralism favours cultural diversity against uniform law. This assumption is too simple and needs to be qualified by several considerations. First, we should be clear that, under pluralism, a moral question may have ‘one right answer’ if this is contextual. Second, so far as pluralism connects with cultural diversity, this has multiple dimensions, applying not just among societies but within them as well. Third, pluralists ought to be concerned primarily with promoting a diversity of values rather than cultures. When these matters are properly taken into account, it can be seen that a uniform law may be more pluralist than a multiplicity of local laws, depending on the circumstances.
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Puri Rahayu, Danik, and Himawan Estu Bagijo. "PENGATURAN PENGAKUAN KEBERAGAMAN SUMBER HUKUM DALAM MASYARAKAT MULTIKULTUR MELALUI FILSAFAT HUKUM PLURALISME." Jurnal Magister Hukum Perspektif 15, no. 1 (May 25, 2024): 13–24. http://dx.doi.org/10.37303/magister.v15i1.97.
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A multicultural society with a variety of legal sources used requires a legal philosophy of pluralism. However, in Indonesia the use of pluralist legal philosophy still leaves problems related to its application and implications. This article discusses the issue of the application and implications of pluralist legal philosophy in Indonesia. This type of normative juridical research, with a qualitative approach and analytical descriptive analysis. Research results: (1) the application of the legal concept of pluralism in Indonesia requires an approach that is inclusive, participatory, and based on recognition of various existing legal sources. This step is important in achieving legal justice and balance between various interests in a multicultural society. (2) Overall, the application of the legal philosophy of pluralism has significant implications for legal certainty, inclusiveness and conflict resolution in a heterogeneous society. By recognizing and respecting the plurality of legal norms, society can build a more inclusive, fair and sustainable legal system that strengthens social peace and justice. Key words: diversity of legal sources, multicultural society, legal philosophy of pluralism
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Isfaroh, Isfaroh. "Etika Utilitarianisme dalam Pluralisme Husein Muhammad." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 5, no. 2 (January 11, 2022): 234–48. http://dx.doi.org/10.14421/panangkaran.v5i2.2641.
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This study discuses pluralism from the perspective of ethics. Pluralism is not only a matter of attitude or behavior with respect to interactions between groups and religions, but also covers the problems of the rules, boundaries, values, and norms that held where the attitude of pluralism goes on. Husein Muhammad is a Muslim thinker who pays attention to the ethical and practical aspects of pluralism. This research is a descriptive-analytic library research using interpretation method. The data was collected from two sources, namely the primary one which came from Husein Muhammad's works, and the secondary one which came from supporting works on pluralism and utilitarian ethics. The approach this study conduct is ethics of utilitarianism. This article discovers two dimensions of pluralism based on perspective of utilitarianism ethics, namely, action pluralism and regulatory pluralism. According to Husein Muhammad, action pluralism designates to the advantage that society will acquire from pluralism, while regulatory pluralism designates to the acceptability and restrictions of attitudes and behavior where pluralism goes on. [Penelitian ini bertujuan untuk melihat pluralisme dari sudut pandang etika. Pluralisme tidak hanya persoalan sikap atau perilaku dalam interaksi antar golongan maupun agama, melainkan juga menyangkut masalah peraturan-peraturan, batasan, nilai, dan norma yang berlaku dimana sikap pluralisme itu berlangsung. Husein Muhammad merupakan salah satu tokoh muslim yang memperhatikan aspek etis dan praktis dari pluralisme. Penelitian ini merupakan penelitian pustaka (library research) yang bersifat deskriptif-analitik. Analisis data menggunakan metode interpretasi. Pengumpulan datanya dari dua sumber, yaitu sumber primer berupa karya-karya Husein Muhammad, dan sumber skunder berupa karya-karya pendukung seputar pluralisme dan etika utilitarianisme. Adapun pendekatan dalam penelitian ini menggunakan pendekatan etika ulitarianisme. Artikel ini mengungkapkan dua dimensi pluralisme dalam tinjauan etika utilitarianisme, antara lain, pluralisme tindakan dan pluralisme peraturan. Menurut Husein Muhammad, pluralisme tindakan berimplikasi pada manfaat yang akan didapatkkan masyarakat dari sikap pluralisme, sedangkan pluralisme peraturan berimplikasi pada pembatasan-pembatasan sikap maupun perilaku dimana pluralisme masih dapat diterima.]
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Affandy, Sulpi. "Pendidikan Islam Berdimensi Pluralisme." Permata : Jurnal Pendidikan Agama Islam 3, no. 1 (February 25, 2022): 60. http://dx.doi.org/10.47453/permata.v3i1.639.
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This research discusses about the Islamic education dimension of pluralism. Background of the problem, due to the dimensions of Islamic education is not intact in the teach values the diversity of the learners, so that can lead to learners living in shades of intolerant when living side by side with a plural society-heterogeneous. This study uses a research approach literature review, literature research. The term literature research can refer to the writings or papers complete scientific or part of scientific works such as books, articles, journals, movies, news, writing a product and others, which support the source of research data about the Islamic education-based pluralism. While the source of the research data, the researcher makes use of two data sources, namely primary data source of literature on Islamic education-based pluralism, and the source of data secondary data literature has the power support to the research. While the technique of data analysis, researchers using the technique of content analysis, analysis of inductive, and analysis techniques descriptive and analytical. The results showed that Islamic education dimensionless pluralist is a model of education that are implemented to produce output that education has an awareness of high tolerance, and awareness of mutual respect ripe. Foundation education foundation consists of, the foundation of the theological, philosophical, juridical, psychological and sociological. While the hallmark of Islamic education dimensionless pluralist marked with the life principle of democracy, equality and justice, oriented on humanity, togetherness, and peace, as well as develop an attitude admit, accept, and appreciate cultural diversity.
Abstrak
Penelitian ini membahas tentang pendidikan Islam berdimensi pluralisme. Latar belakang masalahnya, disebabkan karena dimensi pendidikan Islam dirasa tidak utuh dalam mengajarkan nilai-nilai keberagaman kepada peserta didik, sehingga dapat menyebabkan peserta didik hidup dalam nuansa intoleran ketika hidup berdampingan dengan masyarakat yang plural-heterogen. Penelitian ini menggunakan pendekatan penelitian literature review, literature research. Istilah literature research dapat merujuk pada tulisan-tulisan atau paper-paper ilmiah lengkap atau bagian dari karya ilmiah seperti buku, artikel, jurnal, film, berita, tulisan suatu produk dan lain-lain, yang mendukung sumber data penelitian tentang pendidikan Islam berbasis pluralisme. Sementara sumber data penelitian, peneliti memanfaatkan dua sumber data, yakni sumber data primer kepustakaan mengenai pendidikan Islam berbasis pluralisme, dan sumber data sekunder yang data-data kepustakaannya memiliki daya penunjang terhadap penelitian. Sedangkan teknik analisis data, peneliti menggunakan teknik analisis konten, analisis induktif, dan teknik analisis deskriptif analitik. Hasil penelitian menunjukan bahwa pendidikan Islam berdimensi pluralis adalah sebuah model pendidikan yang dilaksanakan untuk menghasilkan output pendidikan yang memiliki kesadaran toleransi tinggi, dan kesadaran saling menghargai yang matang. Landasan pendidikan pluralis terdiri dari, landasan teologis, filosofis, yuridis, psikologis dan sosiologis. Sementara ciri khas pendidikan Islam berdimensi pluralis ditandai dengan prinsip hidup berdemokrasi, kesetaraan dan keadilan, berorientasi pada kemanusiaan, kebersamaan, dan kedamaian, serta mengembangkan sikap mengakui, menerima, dan menghargai keragaman budaya.
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Setiawan, Andry. "Apologetika Prasuposisional Triperspektivalisme John M. Frame dan Aplikasinya terhadap Pemikiran Kristen Pluralis tentang Pluralisme Agama di Indonesia." Veritas : Jurnal Teologi dan Pelayanan 17, no. 1 (June 1, 2018): 61–80. http://dx.doi.org/10.36421/veritas.v17i1.306.
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Pluralisme menjadi kesadaran baru yang menganggap bahwa semua keyakinan memiliki kesamaan secara umum satu dengan yang lain. Implikasinya, tidak ada satu pun agama yang boleh mengklaim bahwa ia adalah satu-satunya keyakinan yang paling benar di antara agama-agama lainnya. Indonesia sebagai negara pluralis juga menghadapi problematika pluralisme agama. Dalam menghadapi ini, muncul pemikiran Kristen pluralis yang menekankan persamaan di antara agama-agama sehingga meniadakan keunikan kekristenan: Kristus dan karya keselamatan-Nya benar sedangkan agama lainnya salah. Tulisan ini akan mengenalkan model berapologetika yang membela keunikan iman Kristen di tengah tantangan pemikiran Kristen yang pluralis tentang pluralisme agama di Indonesia: apologetika prasuposisional triperspektivalisme John M. Frame yang diuraikan melalui apologetika konstruktif (normatif), defensif (eksistensial), dan ofensif (situasional).
Kata-kata kunci: Apologetika, Prasuposisional, Triperspektivalisme, John M. Frame, Aplikasi, Pluralisme Agama
Pluralism exhibits a new awareness that assumes that all beliefs have general similarity when compared one with another. As a result, there is no religion that can claim that it has the claim to ultimate truth when compared with a host of other options. Indonesia, as a pluralistic nation, exhibits the challenges of religious pluralism. Because of that reality, there are frameworks of Christian thought that have arisen that emphasize the similarity of several religions which erodes and ultimately eliminates the uniqueness of Christianity. However, Jesus Christ and his work of salvation is absolutely true and the other religions are false. This article will introduce an apologetic model that can be used to defend the uniqueness of the Christian faith among the challenges of religious pluralistic thought in Indonesia. John M. Frame’s triperspectivalism presuppositional apologetics is proferred and developed through constructive apologetics (normative), defensive apologetics (existential), and offensive apologetics (situational).
Keywords: Apologetics, Presuppositional, Triperspectivalism, John M. Frame, Application, Religious Pluralism
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Lima, Adriano Sousa. "Reino de Deus e missão no contexto do pluralismo religioso." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 271. http://dx.doi.org/10.20890/reflexus.v8i12.246.
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Resumo: O presente trabalho tem como objetivo refletir sobre os possíveis desafios para a prática missionária no contexto do pluralismo religioso. Ele procura identificar aproximações entre uma cristologia no pluralismo religioso, sem desvalorizar ou apagar a singularidade da perspectiva interna da fé cristã, segundo a qual Jesus Cristo permanece normativo para “o encontro com a realidade última”. Em termos epistemológicos, a teologia sofre deslocamentos em sua própria estrutura, é desconstruída e reconstruída no diálogo com seu tempo e lugar cultural. Se, por um lado, as teologias foram questionadas pelo pensamento contemporâneo, por outro lado (no momento atual) elas se confrontam com uma questão mais radical: o caráter central de Cristo, expressão primeira da fé salvadora, questionada pela pluralidade cultural e religiosa. Como anunciar o Deus de Jesus no mundo pluralista? O autor defende que o cristianismo atual é convidado a repensar seus paradigmas missionários a partir do pluralismo religioso contemporâneo. A metodologia utilizada é basicamente a pesquisa bibliográfica, em vista da elaboração de um estudo analítico-sintético. Palavras-chave: Missão. Cristologia. Reino de Deus. Pluralismo Religioso. Abstract: The aim of this paper is to reflect on the possible challenges to missionary practice in the context of religious pluralism. It seeks to identify similarities between christologies in the religious pluralism, without disparaging or effacing the uniqueness of the singularity of the Christian faith, according to which Jesus Christ remains normative for “the encounter with ultimate reality”. In epistemological terms, the structure of Theology has changed, and it has been deconstructed and reconstructed in its dialogue with their time and cultural place. Theologies have been questioned by contemporary thought and are also faced now with a more radical question: the central character of Christ, the primary expression of saving faith, questioned by cultural and religious plurality. How to announce the God of Jesus in a pluralistic world? The author argues that current Christianity is invited to rethink their missionary paradigms in the light of contemporary religious pluralism. The methodology used is basically bibliographic research so as to prepare an analytic-synthetic study. Keywords: Mission. Christology. Kingdom of God. Religious Pluralism.
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Kusnan, Kusnan. "PLURALISM RECONSTRUCTION IN FIQH STUDIES." International Journal of Islamic Education, Research and Multiculturalism (IJIERM) 2, no. 1 (September 21, 2020): 47–61. http://dx.doi.org/10.47006/ijierm.v2i1.31.
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Abstract: Pluralism in religious studies is often placed in context and theological significance. As a result of this understanding, the understanding of the theological concepts in all religions led to the prohibition by MUI. While in some circles it provides an understanding of pluralism, in a religious context, from the point of view of its social function, which is a system of life that binds people in units or social groups. Pluralism is not an understanding that says all religions are the same. Pluralism must be separated from relativism and syncretism. In order to lead to a practical order in pluralist social fiqh, courage is required in deconstructing fiqh openly. In the fiqh of pluralism the construction that must be built is to understand plurality as a fact of sausageal where, each individual and group to know and understand each other. So it is necessary to restore universal values such as common benefit, egaliterianism, rationalism, pluralism as the principles of paradigmatic fiqh so as not to get caught up in the wedges of litreralism, fundamentalism, authoritarianism and conservatism
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Maftuchah, Farichatul. "DIALOG DAN TOLERANSI (SEBUAH ALTERNATIF DAKWAH DI TENGAH PLURALITAS AGAMA)." KOMUNIKA: Jurnal Dakwah dan Komunikasi 9, no. 1 (January 23, 2017): 60–68. http://dx.doi.org/10.24090/komunika.v9i1.830.
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Religious plurality potentially can causes collisions, conflicts, violence and anarchic attitude among people who have different faiths. This is because every religion has the exclusive aspect in the form of truth claims, namely the recognition that their religion is the correct one, whereas any religion embraced by different people is wrong. Pluralism should be understood not only by knowing its existence, but also by real and active participation towards the plurality. To foster peace in this era of plurality, one of the workable alternatives is to build tolerance through dialogue. A pluralist should interact with a variety of religions with open mind, learning and respecting his/her dialogue partners as well as showing a commitment to his/her own religion in order to avoid relativism in religion. Pluralitas agama berpotensi melahirkan benturan, konflik, kekerasan dan sikap anarkhis terhadap pemeluk agama lain. Hal ini dikarenakan setiap ajaran agama mempunyai aspek eksklusif berupa truth claim yaitu satu pengakuan bahwa agama yang dianutnya adalah yang paling benar, konsekuensinya adalah agama yang dipeluk oleh orang yang berbeda adalah salah. Pluralisme tidak hanya dipahami hanya dengan mengakui kemajemukan saja, namun yang dimaksud adalah keterlibatan aktif terhadap realitas kemajemukan tersebut. Untuk menumbuhkan kedamaian di era pluralitas ini alternatif yang bisa dilaksanakan adalah membangun toleransi dengan dialog. Bagi seorang pluralis dalam berinteraksi dengan aneka ragam agama tidak hanya dituntut untuk membuka diri, belajar dan menghormati mitra dialognya, tetapi tetap harus commit terhadap agama yang dianutnya, karena dengan demikian relativisme agama dapat dihindari.
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Kisman, Kisman. "Pluralisme Agama dan Implementasinya dalam Pendidikan Islam (Perspektif Al-Qur’an)." PALAPA 5, no. 1 (May 5, 2017): 138–54. http://dx.doi.org/10.36088/palapa.v5i1.39.
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The reality of a nation that shows the existence of conditions of cultural diversity, defines the choice to adopt pluralist principles. In the principle of pluaralism there is an awareness that the nation is not single, but composed of many different components. Indonesia is one of the largest pluralist countries in the world. The various plurality that exist in Indonesia consists of diversity of social class, ethnicity, race, gender, religion, language, and age. This fact leads us to a concept that Indonesia is not formed from one tribe, one culture, one religion, one race and group but precisely Indonesia is formed from diversity. Pluralism very appreciated by the Qur'an society consists of various diverse communities and different. With such diversity and distinction emphasized the necessity of each competing in virtue. The Qur'an is very democratic towards religious pluralism as a phenomenon and does not want a clash between clashes. The Qur’an concept of religious pluralism that has been mentioned in Islamic education is in the form of curriculum, teaching method, delivery of subjects from kindergarten to university to achieve the desired goals. This study attempts to reveal its implementation pluralism in Islamic education, in literary approach.
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Byrne, Peter. "Religious Tolerance, Diversity, and Pluralism." Royal Institute of Philosophy Supplement 68 (June 20, 2011): 287–309. http://dx.doi.org/10.1017/s1358246111000014.
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The theme of this paper can be introduced in this way: does a pluralist approach to religion entail a pluralist approach to religion? My theme is not that odd, because I have two notions of pluralism in mind. There is what I will call ‘tolerant pluralism’ and what I will call ‘religious pluralism’. And thus my question is ‘Does tolerant pluralism re religion entail religious pluralism?’
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Mizani, Zeni Murtafiati. "INCLUSIVE-PLURALISTIC ISLAMIC RELIGIOUS EDUCATION MODEL AS AN ALTERNATIVE TO INVESTING THE VALUES OF RELIGIOUS MODERATION." Muslim Heritage 7, no. 2 (December 26, 2022): 487–504. http://dx.doi.org/10.21154/muslimheritage.v7i2.5018.
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AbstractThis research departs from Islamic Religious Education which is felt to be incomplete in teaching the values of diversity to students so that it can cause students to live in intolerant nuances. This research seeks to provide an overview of an inclusive and pluralist Model of Islamic religious education as an alternative to realizing religious moderation. The research approach used in this study is a Systematic Literature Review with data collection carried out by analyzing or reviewing relevant research writings and articles. The data analysis technique used by researchers is a descriptive synthesis analysis technique (narrative). The result of this study inclusive-pluralistic Islamic religious education is an educational model that is constructed using an understanding and foundation of differences that include sunnatullah, showing the spirit of tolerance, religion, and pluralism, to produce educational outputs that have humanist, democratic, tolerant, pluralist behavior so that the character of students is formed by religious and national values. The pluralist inclusive Islamic religious education model can be seen in terms of the curriculum which includes material that reflects the vision of appreciation and peace towards other religions. These methods allow freedom of thought, and evaluation that is open to all stakeholders, not just students. Then also educators are touched by the discourse of religious thought and the struggle of thought on issues surrounding pluralism, interfaith dialogue, and tolerance. And finally, students are seen as individuals with the potential to have social care and critical thinking skills. AbstrakPenelitian ini berangkat dari Pendidikan Agama Islam yang dirasa kurang lengkap dalam mengajarkan nilai-nilai kebhinnekaan kepada peserta didik, sehingga dapat menyebabkan peserta didik hidup dalam nuansa intoleran. Penelitian ini bertujuan memberikan gambaran tentang Model pendidikan agama Islam yang inklusif dan pluralis sebagai alternatif mewujudkan moderasi beragama. Pendekatan penelitian yang digunakan dalam penelitian ini adalah Systematic Literature Review dengan pengumpulan data dilakukan dengan menganalisis atau menelaah tulisan dan artikel penelitian yang relevan. Teknik analisis data yang digunakan peneliti adalah teknik analisis deskriptif sintesis (naratif). Hasil penelitian ini pendidikan agama Islam inklusif-pluralis merupakan model pendidikan yang dibangun dengan menggunakan pemahaman dan landasan perbedaan yang meliputi sunnatullah, menunjukkan semangat toleransi, beragama dan pluralisme, sehingga menghasilkan output pendidikan yang humanis, demokratis., toleran, pluralis sehingga terbentuk karakter peserta didik yang sesuai dengan nilai-nilai agama dan kebangsaan. Model pendidikan agama Islam inklusif pluralis dapat dilihat dari segi kurikulum yang memuat materi yang mencerminkan visi penghargaan dan perdamaian terhadap agama lain, metode yang memungkinkan kebebasan berpikir, evaluasi yang terbuka untuk semua pemangku kepentingan, tidak hanya peserta didik. Kemudian para pendidik juga tersentuh wacana pemikiran keagamaan dan pergumulan pemikiran tentang isu-isu seputar pluralisme, dialog antaragama, dan toleransi. Dan terakhir, siswa dipandang sebagai individu yang berpotensi memiliki kepedulian sosial dan kemampuan berpikir kritis.
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Siahaan, Verdinand Robertua. "The Victory of Pluralism: The Role of International Law in The South China Sea Dispute." JURNAL SOSIAL POLITIK 3, no. 1 (November 11, 2017): 162. http://dx.doi.org/10.22219/sospol.v3i1.4966.
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AbstractThis research discussed the role of Permanent Court of Arbitration’s decision on the dynamic of South China Sea dispute. Court’s decision in July 2016 to regulate South China Sea based on UNCLOS’s regulation has provoked China’s objection. This research question is on how to understand the role of international law in the South China Sea dispute using English School Theory. To answer the research question, this research is using English School Theory with its two pillars namely pluralism and solidarism. This research shows two findings. First, the PCA decision has been used by the Philippines to be momentum for transformation from solidarist mode of foreign policy to pluralist mode. Secondly, the pluralism pillar of English School is more relevant in analyzing the role of international law on South China Sea Dispute.Key words: English School, international law, Permanent Court of Arbitration, pluralism, solidarism, South China Sea AbstrakPenelitian ini membahas peran Permanent Court of Arbitration (PCA) di dalam resolusi konflik Laut Tiongkok Selatan (LTS). Keputusan PCA yang menggunakan UNCLOS sebagai tata kelola LTS memprovokasi kemarahan Tiongkok. Pertanyaan penelitian ini adalah bagaimana memahami peran hukum internasional dalam konflik Laut Tiongkok Selatan menggunakan teori English School. English School dengan kedua pilarnya pluralisme dan solidarisme menjadi pisau analisis utama untuk menjawab pertanyaan penelitian. Penelitian ini menghasilkan dua kesimpulan. Pertama, keputusan PCA digunakan sebagai Filipina sebagai momentum transformasi kebijakan luar negeri Filipina dari solidarisme menjadi pluralisme. Kedua, pilar pluralisme lebih relevan menjelaskan peran hukum internasional dalam sengketa Laut Tiongkok Selatan.Kata kunci: English School, hukum internasional, Laut Tiongkok Selatan, Permanent Court of Arbitration, pluralisme, solidarisme
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Adam, Anas M. "THE CONCEPT OF PLURALISM IN ISLAMIC EDUCATION." Ar-Raniry, International Journal of Islamic Studies 4, no. 1 (June 30, 2017): 71. http://dx.doi.org/10.20859/jar.v4i1.126.
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<p>Religious pluralisme is a term used to refer to positive attitudes toward world religions (e.g., Islam, Christianity, Hinduism, Budhism, Catholic, etc) with the aim of creating a harmonious, peaceful, and prosperous life within a pluralist society by upholding people's equal rights to live peacefully in this world. The aim of this article is to elaborate on the concept of religious pluralism and its relation to Islamic education. There have been a controversy caused by the differing definitions of religious pluralism, which has led to certain misconceptions and hence its alienation from Islamic education in general. In the face of such challenges, efforts must continually be made to foster mutual understanding and respect between people of different religions in order to avoid potential conflicts, either between people embracing different religions or people within the same religion. It is this positive awareness which religious pluralism seeks to foster. Thus, incorporating the concept of pluralism into Islamic education is a must, especially by making change to the system of Islamic education which for a long time has focused only on building individual or communal piety. The new priority should be given to the creation of social sensitivity toward pluralism, either through cultural, language, or religious interventions. This all aims at reinforcing the notion of Islam as Rahmatallil’alamin.</p>
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Linker, Damon. "The Reluctant Pluralism of J. G. Herder." Review of Politics 62, no. 2 (2000): 267–93. http://dx.doi.org/10.1017/s0034670500029466.
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According to Isaiah Berlin's influential interpretation, J. G. Herder (1744–1803) deserves to be recognized as the first cultural pluralist in the West, and thus also as an important historical source of the pluralistic ideas espoused by increasing numbers of political theorists today. Herder's importance actually lies in the ambivalent stance he takes toward his own pluralistic insights. That is, convinced that it is impossible to adhere to a completely pluralistic view of the world, Herder sets out to combine pluralism and its theoretical opposite (“monism”) into a novel theory of historical progress according to which history reaches its culmination in the realization of a purified form of Christianity. Contemporary pluralists have much to learn—both historically and theoretically—from Herder's confrontation with his pluralism.
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Skillen, Anthony. "William James, ‘A Certain Blindness’ and an Uncertain Pluralism." Royal Institute of Philosophy Supplement 40 (March 1996): 33–45. http://dx.doi.org/10.1017/s1358246100005841.
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‘Pluralism’ may be an ambiguous term. But it is not the multitude of the word's meanings but the multitude of sorts of thing that ‘pluralists’ might be claiming to be not-single-but-plural that generates unclarity about what any ‘pluralist’ position amounts to. Take ethics: a ‘pluralist’ might be maintaining, as against say an ethical hedonist of a Benthamite sort, that there is more than one sort of thing ‘good in itself. Another ‘pluralist’ might maintain that there is more than one sort of life that counts as a ‘good way of life’. Or that not all moral duties are forms of the duty to be truthful. Or that there is more than one framework in terms of which experiences, actions or lives can properly be assessed. There is a problem in understanding what it is that is supposed to be counted: one-or-many of what? While the value today of William James’s popular essays in what we might now call ‘value pluralism’ far exceeds their role in illustrating this difficulty, they do exemplify it. James of course described himself as a ‘pluralist’; he was on the flagship of that movement. But just to what extent and in what respects remains unclear.
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Newey, Glen. "Value-Pluralism in Contemporary Liberalism." Dialogue 37, no. 3 (1998): 493–522. http://dx.doi.org/10.1017/s0012217300020473.
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RésuméPlusieurs libéraux modernes soutiennent que le pluralisme des valeurs a d'importantes conséquences pour l'élaboration des procédures et des institutions politiques. Mais les arguments fondés sur l'incommensurability et sur I'indétermination de la rationalité ou de la délibération se révèlent tous compatibles avec le monisme; et certaines formes de pluralisme sont compatibles soit avec une hiérarchisation des valeurs soit avec une hiérarchisation méta-éthique de certains types de concepts normatifs. En outre le «pluralisme» en tant que thèse métaphysique concernant les valeurs est souvent confondu avec la thèse descriptive qu'il existe une pluralité de conceptions du bien dans les sociétés modernes, qui, elle, fournit la véritable justification du libéralisme dans l'organisation politique. Or cette forme de pluralisme est également compatible avec le monisme des valeurs. Le libéral pluraliste se trouve ainsi confronté à un dilemme : soit certaines valeurs (comme celle de I'égalité de respect) sont d'importance prioritaire pour la justification de I'organisation politique, soit les consequences du pluralisme des valeurs en pareil domaine sont indéterminées.
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Ceva, Emanuela. "Liberal Pluralism and Pluralist Liberalism." Res Publica 11, no. 2 (June 2005): 201–11. http://dx.doi.org/10.1007/s11158-005-0734-x.
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Paembonan, Yafet M. "Memahami Tantangan Teologi Pluralisme dan Teologi Pembebasan." Jurnal Teologi Berita Hidup 2, no. 1 (August 30, 2019): 48–59. http://dx.doi.org/10.38189/jtbh.v2i1.26.
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The diversity of religious beliefs in today's society has the potential to cause conflict, that is if each group insists on the truth it believes. Theology of pluralism is presently offering a new religion based on all the truths that are recognized. But is theology pluralism really the answer, or does it have a greater negative impact? At first glance, the emergence of a theology of pluralism is similar to the emergence of liberation theology as an attempt to answer theological problems. So in this study, the relationship between pluralism theology and liberation theology is discussed, as well as the impact of plural theology. Researchers conduct literature studies to examine the theology of pluralism, make comparisons, and ultimately draw conclusions. From this research, it can be concluded that there is a relationship between plural theology and liberation theology and that pluralism theology impacts relativism in standards, so there is no absolute moral standard. Abstrak: Keberagaman keyakinan agama di kalangan masyarakat masa kini berpotensi menimbulkan konflik, yaitu apabila masing-masing kelompok bersikukuh pada kebenaran yang diyakininya. Teologi pluralisme hadir menawarkan sebuah agama baru yang bertolak dari semua kebenaran yang diakui. Namun apakah teologi pluralisme sungguh-sungguh menjadi jawaban, ataukah justru memiliki dampak negatif yang lebih besar? Sekilas, kemunculan teologi pluralisme mirip dengan kemunculan teologi pembebasan sebagai sebuah upaya menjawab masalah teologis. Maka dalam penelitian ini dibahas hubungan antara teologi pluralisme dan teologi pembebasan, serta dampak dari teologi pluralisme. Peneliti melakukan studi pustaka untuk mencermati teologi pluralisme, melakukan komparasi, dan pada akhirnya menarik kesimpulan. Dari penelitian ini disimpulkan bahwa ada hubungan antara teologi pluralisme dan teologi pembebasan, dan bahwa teologi pluralisme berdampak pada relativisme dalam standar, sehingga tidak ada standar moral yang absolut.
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Bolagnos, Bernardo, Speranta Dumitru, Raul Magni Berton, Roberto Merrill, Bernard Reber, Geneviève Rousselière, and Daniel Weinstock. "À propos de The Practice of Liberal Pluralism de William Galston, un dialogue avec l’auteur, septembre, 2005." Les ateliers de l'éthique 1, no. 1 (April 19, 2018): 112–27. http://dx.doi.org/10.7202/1044703ar.
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La publication de The Practice of Liberal Pluralism est apparue comme un événement de première importance dans la réflexion contemporaine sur l’apport du pluralisme au libéralisme. La pensée de William Galston a connu une évolution : dans Liberal Purposes, l’accent est mis sur la critique du neutralisme et la position d’un libéralisme perfectionniste, tandis que Liberal Pluralism s’intéresse au contraire aux limites de l’intervention étatique. Cette évolution fait l’objet de nombreuses questions dans la discussion qui suit. The Practice of Liberal Pluralism opère une synthèse intéressante sur ce point. Galston se définit comme un libéral pluraliste dans la lignée de Berlin. Bien qu’il insiste sur le conflit tragique des valeurs, il minimise cet aspect dans les discussions qui suivent, et pose la possibilité consécutive d’avoir des devoirs prima facie (cf. la discussion sur sa négation du particularisme moral). Un des arguments centraux pour justifier le pluralisme des valeurs est qu’il rend le mieux compte de la complexité de notre univers moral (cf. la discussion sur le pluralisme et le sentiment de regret). Galston endosse également un pluralisme politique, lequel signifie que les sources d’autorité sont multiples. Le libéralisme de Galston est très tolérant à l’égard des pratiques communautaires non libérales. Cette tolérance est cependant assortie de la défense du « droit de sortie », notion qui apparaît donc comme fondamentale. Dans les discussions qui suivent, Galston propose la manière adéquate de comprendre l’exercice de ce droit de sortie (cf. les discussions sur les rapports entre liberté expressive, droit de sortie et autonomie).
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Idris, Fathiyyatunnur. "THE MISCONCEPTIONS OF RELIGIOUS PLURALISM AND RELIGIOUS PLURALITY HELD BY MUSLIMS IN MALAYSIA." TAFHIM: IKIM Journal of Islam and the Contemporary World 15, no. 1 (June 30, 2022): 23–49. http://dx.doi.org/10.56389/tafhim.vol15no1.2.
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This paper reviews the concepts of religious pluralism and religious plurality in works written by both Western and Muslim scholars. Religious pluralism in the West, its causes of origin, differences in opinion amongst Western scholars, and its influence on the Muslim world are presented. The paper finds that in Muslim countries such as Malaysia, there are people who propagate religious pluralism and there are people who oppose it completely. Between those who propagate and those who oppose, there arealso those who partially understand or completely do not understand at all the philosophy of religious pluralism. There are some scholars, however, who agree with religious plurality (diversity), but they are often mistaken by others who are not familiar with the subtle differences between “pluralism” and “plurality.”
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Usuluddin, Win. "Elusidasi Filosofis Kebhinekaan Keagamaan: Refleksi Atas Pluralisme Keberagamaan Era Postmodern." Ulumuna 14, no. 1 (June 30, 2010): 197–226. http://dx.doi.org/10.20414/ujis.v14i1.233.
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As noted in its wide history, religious pluralism has been understood and accepted variously. Elucidation on the religious pluralism in the postmodern era seems to be a necessity since religious pluralism has more than one interpretation. Religious pluralism is often seen as the same as plurality or even inclusivity, and religious relativism. This paper tries to explore the suspension of that pluralism and let the readers to examine it. Sequentially, this paper is begun with the short introduction related to religious pluralism in the West and in Islam. Furthermore, the paper tries to elaborate the relationship between religious pluralism and religious philosophy; explores religious philosophical perspective on pluralism, the certainty of plurality, the function of philosophy in religious distinction, some crucial aspects in religion, and religiosity in the postmodern era. As a closing, the writer tries to urge readers to reflect the religiosity in the postmodern era.
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Hilmi, Earnie Elmie, Mohd Sohaimi Esa, Habibah Artini Ramlie, Syamsul Azizul Marinsah, and Saifulazry Mokhtar. "Pemahaman dan Penerimaan Golongan Sarjana Islam Mengenai Konsep Pluralisme Agama: Satu Sorotan Literatur." ‘Abqari Journal 27 (September 29, 2022): 229–39. http://dx.doi.org/10.33102/abqari.vol27no1.405.
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Religious pluralism is a growing trend in Malaysian society’s thinking. Acceptance of this trend varies depending on how one defines religious pluralism. Through a review of the tradition or narrative literature, this study used qualitative approach using content analysis to analyze society’s, particularly the scholar’s understanding of religious pluralism. The findings of the literature review show that scholars view divided into three groups, accept, middle group and reject. Accept group acknowledge religious pluralism in the meaning of religious diversity, religious tolerance, inter-faith dialogue and religious freedom. The middle group acknowledge religious pluralism conditionally, that is, they accept the meaning in the term of religious diversity but disagree with the idea of equalizing all religions truth and lastly the group that refuses to accept the meaning of religious pluralism in the meaning of generalizing all religions truth. ABSTRAK Pluralisme agama merupakan satu aliran yang muncul dalam pemikiran masyarakat Malaysia. Penerimaan terhadap aliran ini berbeza mengikut pemahaman masing-masing terhadap definisi pluralisme agama. Perbezaan pemahaman ini juga tidak mengecualikan golongan elit di Kota Kinabalu. Kajian ini menggunakan analisis kontekstual untuk meninjau pemahaman masyarakat terutamanya golongan elit terhadap pluralisme agama melalui kajian literatur yang telah dilakukan. Hasil daripada kajian literatur menunjukkan masyarakat termasuklah golongan elit terbahagi kepada tiga kelompok iaitu menyokong, golongan pertengahan dan menolak. Golongan yang menerima pluralisme agama, mereka menerima dalam erti kepelbagaian agama, toleransi agama, dialog antara agama dan kebebasan beragama. Golongan pertengahan menerima pluralisme agama secara bersyarat iaitu menerima maksud erti kepelbagaian agama tetapi menolak fahaman menyamaratakan semua agama dan golongan yang terakhir ialah mereka yang menolak fahaman pluralisme agama dalam maksud menyamaratkan semua agama.
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Basya, Muhammad Hilaly. "The concept of religious pluralism in Indonesia: a study of the MUI’s fatwa and the debate among Muslim scholars." Indonesian Journal of Islam and Muslim Societies 1, no. 1 (June 1, 2011): 69. http://dx.doi.org/10.18326/ijims.v1i1.69-93.
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<p>In 2005 The Council of Indonesian Ulama (MUI) issued a controversial fatwa. The<br />fatwa states that it is prohibited for Muslims to develop the ideas of religious<br />pluralism. The fatwa had provoked heat debate among Indonesian Muslim scholars.<br />For the opponent of the fatwa, the modern Indonesian state should be supported<br />by the ideas of pluralism. They are disappointed with the fatwa, since it<br />would diminish religious pluralism in Indonesia. On the other hand, the protagonist<br />of the fatwa said that the MUI has done good decision. The ideas of pluralism<br />are seen by them would threaten Islamic faith. They believed that those who<br />campaigned for the idea of pluralism are the agent for “western” interest. The<br />debate regarding the MUI’s fatwa banning Muslims to adopt pluralism ideas indicates<br />that the concept of pluralism campaigned by some Muslim scholars is not<br />monolithic. This paper would like to explore various conceptions of religious pluralism<br />among Indonesian Muslim scholars.</p><p>Pada 2005, Majelis Ulama Indonesia (MUI) mengeluarkan sebuah fatwa<br />kontroversial. Fatwa itu menyatakan haram hukumnya bagi kaum Muslim untuk<br />mengembangkan gagasan-gagasan tentang pluralisme agama. Fatwa telah<br />mengundang perdebatan panas di kalangan sarjana Muslim Indonesia. Bagi para<br />penentang fatwa, Negara Indonesia modern harus didukung dengan gagasan<br />pluralisme. Mereka kecewa atas fatwa karena telah mengurangi pluralisme<br />keagamaan di Indonesia. Di sisi lain, para pendukung fatwa menyatakan bahwa<br />MUI telah mengeluarkan keputusan yang benar. Bagi mereka, gagasan pluralisme<br />akan mengancam keimanan Islam. Mereka yakin bahwa orang-orang yang<br />mengampanyekan gagasan tentang pluralisme merupakan agen kepentingan<br />Barat. Perdebatan mengenai fatwa MUI yang melarang kaum Muslim mengadopsi<br />gagasan pluralisme menunjukkan bahwa konsep pluralisme yang dikampanyekan<br />sebagian sarjana Muslim tidaklah monolitik. Kajian ini akan mengeksplorasi<br />berbagai konsep pluralisme keagamaan di kalangan sarjana Muslim Indonesia.</p><p> </p>
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Stefancic, Mitja. "Lessons from the 2007-2008 Crisis: The Benefits from a "Soft" Methodological Pluralism in the Analysis of Financial Markets." STUDI ECONOMICI, no. 98 (February 2010): 125–34. http://dx.doi.org/10.3280/ste2009-098005.
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The article argues that contemporary financial markets and financial innovation can be analysed from a number of perspectives and theoretical standpoints. The 2007-2008 financial crisis stimulates an evaluation of the importance of interdisciplinary approaches in the analysis of a remarkably complex financial system. The article provides an argument in support of the application of a "soft pluralism" in policy related to financial regulation. Particularly softer versions of pluralist methodologies enable financial analysts and professional practitioners to work on the new regulation of financial markets, and to implement the design of a dynamic and fair capitalism. Therefore, soft pluralism is relevant for providing a clear definition of the bases for sustainable wealth creation and the maximisation of the benefits from globalisation through a plurality of perspectives.
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Chiang, Cho Kiu. "Beyond Legal Pluralism: Chinese Customs and Customary Laws in Colonial Hong Kong (1841–1997)." Translocal Chinese: East Asian Perspectives 17, no. 1 (April 10, 2023): 58–82. http://dx.doi.org/10.1163/24522015-17010004.
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Abstract This article challenges the label of legal pluralism used in overseas Chinese studies. While legal pluralism has been the long-standing academic tradition of characterizing the law in overseas Chinese societies, the case of colonial Hong Kong, with its experience in rejecting, distorting, and manipulating Chinese customs and customary laws, illustrates that legal pluralism is an untenable position regarding the “plurality” of laws under a colonial regime and the “plurality” of social fields or legal orders with a “plurality” of sources of law. It is further argued that “legal pluralism” as academic jargon, a theory, and a framework, is intertwined with colonialism and therefore not useful as a descriptive category or as a normative ideal. We must go beyond legal pluralism to understand law in overseas Chinese studies.
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Schultz, Lucy Christine. "Pluralism and Dialectic: On James's Relation to Hegel." Hegel Bulletin 36, no. 2 (September 4, 2015): 202–24. http://dx.doi.org/10.1017/hgl.2015.18.
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In this paper James's pluralism is examined in light of his critiques of ‘intellectualism’ and monistic idealism in order to elucidate his relationship to Hegel. Contrary to the strong anti-Hegelianism found throughout the writings of James, Hegel's dialectic and speculative logic are able to give a rational account of the continuity of objects and relations within experience that James struggled to articulate in A Pluralistic Universe. Neither James nor Hegel is an absolute pluralist or monist due to the interdependence of the concepts of unity and plurality, aptly described by Hegel in his Logic, and alluded to by James in various places throughout his work. Thus, the ambiguity of the nature of James's pluralism previously noted by scholars is explained, and the relevance of Hegel and dialectic for pragmatist theory is elucidated.
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Kleinhans, Martha-Marie, and Roderick A. Macdonald. "What is a Critical Legal Pluralism?" Canadian journal of law and society 12, no. 02 (1997): 25–46. http://dx.doi.org/10.1017/s0829320100005342.
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AbstractLegal pluralism is a contemporary image of law that has been advanced by sociolegal scholars in response to the dominant monist image of law as derivative of the political state and its progeny. The pluralistic image redirects law and society research toward the myriad normative orders outside the circle of “the Law.” This essay considers the epistemological foundations of both legal pluralism and the legal monist image of law against which its proponents are reacting. It argues that contemporary pluralistic imaginations rest on the same impoverished view of law and its subjects that sustains the traditional claim that law comprises only the processes and institutions emanating from the modern political state. The authors propose an alternative image of law in an effort to redirect the sociolegal studies research agenda.Challenging the traditional social-scientific legal pluralism of reified cultures and communities, the idea of critical legal pluralism presented in this essay rests on the insight that it is knowledge that maintains and creates realities: a critical legal pluralism imagines legal subjects as “law inventing” and not merely “law abiding.” The authors argue that, once the constructive, creative capacities of legal subjects are recognized alongside the plurality of these same subjects, the relationship between laws and selves reveals its complexity. They acknowledge that their approach is only one of many possible critical legal pluralist approaches; but they maintain that any reconception of law within a framework of critical legal pluralism is a form of emancipatory prescription. As definitions of law are revised and rejected, new vistas are opened for sociolegal scholarship.
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McGlone, Thomas. "Pluralism, Structure, and Autonomy: On the Political Philosophy of Hountondji." Symposium 26, no. 1 (2022): 242–59. http://dx.doi.org/10.5840/symposium2022261/213.
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In this article, I analyze a concept central to the work of the Beninese philosopher Paulin Jidenu Hountondji: pluralism. Hountondji’s plu-ralism consists of both a theoretical pluralism, which emphasizes the importance of plurality and debate within philosophy and science, and a politico-economic pluralism, which arises in opposition to the dominative tendencies of cultural nationalism and the capitalist world-system. I contend that at the heart of both Hountondji’s theo-retical and politico-economic pluralism rests a concept of negative pluralism, a political principle derived from Hountondji’s immanent critique of his own historical conjuncture. I conclude that Hountondji’s negative pluralism offers a distinct and compelling ac-count of plurality as neither innately nor instrumentally ideal. In-stead, Hountondji’s negative pluralism allows us to identify, through a critique of existing political structures, forms of political compul-sion and economic exploitation which function as obstacles to uni-versal emancipation.
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Cairo Office, IIIT. "Pluralism in Islam." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 351–54. http://dx.doi.org/10.35632/ajis.v8i2.2634.
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Jamal al Din 'Atiyah, academic advisor to the IIIT-Cairo office, recentlypresided over the office's monthly public lecture entitled "Pluralism in Islam."Among the speakers were Jamal al Din 'A\iyah, Mul)ammad 'lmarah,Mul)ammad al GhazzaH, Mul)ammad Kamal Imam, Sa'id ·Ashur, andMubammad Salim al 'Awa.In his presentation, 'Atiyah emphasized that the concept of pluralism isnot limited to politics, as it is actually the source, if we compare it to thetrue unity or oneness which is an attribute of Allah alone. This being thecase, everything else is subject to pluralism.'Atiyah, expounding upon the Qur'anic verses which mention pluralismin creation, said that they were many and that they illustrate the Creator'sgreatness as well as His creation's uniqueness. The signs of plurality in natureturn humanity's attention to the purpose for which plurality was created: themanifestation and uniqueness of the One Creator in the variety and differenceof creation. There is also the concept that a pluralistic creation seeks to getthe sexes as well as various peoples and tribes to know each other so thatthey can produce a civilization and progress. Requiring such interaction leadto cooperation, and this difference in abilities-as in the case of the sexesleadsto completion. If we imagine lhat there is only one type of person,people will not get to know each other, and each one of u will be a copyof the others.'Atiyah explained that the concept of pluralism was clear to people atthe international level both before and after Islam. He said that no singlenation has ever ruled over or controlled the entire world. In short, pluralismleads to balance and competition among nations, thus preserving the orderof creation. As for pluralism within the ummah, he said that the ummahis united and that this has been stated in many texts. The ummah establishedits unity in the early years of Islam with the founding of the Islamic statein Madinah.As for political pluralism or political groupings within the Islamic ummah,'Atiyah said that the ummah must encourage those political activities whichwill allow the development of several parties. These parties may be dividedinto two types: those which work inside and those which work outside theframework of general Islamic concepts. This idea is not universally acceptedhowever, for some say that only the first type of party should be allowed ...
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Pradhani, Sartika Intaning. "Pendekatan Pluralisme Hukum dalam Studi Hukum Adat: Interaksi Hukum Adat dengan Hukum Nasional dan Internasional." Undang: Jurnal Hukum 4, no. 1 (June 5, 2021): 81–124. http://dx.doi.org/10.22437/ujh.4.1.81-124.
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Scientific study on adat law starts from empirical research, which finds that adat law does not stand alone but works together with other legal orders. This paper is written based on normative legal research by collecting secondary data to answer (1) how legal pluralism explains adat law and adat law community; and (2) how the application of legal pluralism approach in adat law study. The legal pluralism approach explains adat law not as an isolated/marginalized legal order but as a dynamic legal order which interacts with national and international law. From the perspective of legal pluralism, the adat law community is a semi-autonomous social field that produces rules from the interplay between the adat law community and other legal communities/institutions. Categorization of legal pluralism approach application are as follow: first, weak legal pluralism where state law recognizes adat law either by law and regulation or court decision; second, strong legal pluralism which describes through the semi-autonomous social field, shopping forum, and forum shopping concept; third, legal pluralism multi-sited which explain the relationship between legal phenomena in local, national, and international level; and elaborate the role of information, communication, and technology which bridges legal phenomenon from one to another.
Abstrak
Kajian ilmiah terhadap hukum adat berangkat dari penelitian lapangan yang menemukan bahwa hukum adat tidak pernah berdiri sendiri dan selalu berinteraksi dengan tertib hukum yang lain. Artikel ini ditulis berdasarkan penelitian hukum normatif dengan mengumpulkan data sekunder berupa laporan-laporan penelitian dan artikel jurnal untuk untuk menjawab (1) bagaimana pendekatan pluralisme hukum menjelaskan hukum adat dan masyarakat hukum adat; dan (2) bagaiamana pendekatan pluralisme hukum digunakan dalam studi hukum adat hari ini. Pendekatan pluralisme hukum memahami hukum adat tidak sebagai suatu ketertiban hukum yang terpisah atau termarginalisasi dari ketertiban hukum yang lain, tetapi secara dinamis terus berinteraksi dengan hukum nasional maupun internasional. Dari perspektif pluralisme hukum, masyarakat hukum adat merupakan suatu wilayah sosial semi otonom yang melahirkan hukum berdasarkan hubungan saling memengaruhi dengan masyarakat hukum lain. Penerapan pendekatan pluralisme hukum dalam studi hukum adat dapat dikelompokkan dalam tiga kategori. Pertama, pluralisme hukum lemah di mana negara mengakui hukum adat baik melalui peraturan perundang-undangan maupun putusan pengadilan. Kedua, pluralisme hukum kuat yang dideskripsikan melalui konsep wilayah sosial semi-otonom, forum shopping, dan shopping forum. Terakhir, pluralisme hukum multi-sited yang digunakan untuk menjelaskan hubungan berbagai fenomena hukum antara hukum adat (lokal), nasional, dan internasional serta peran teknologi informasi dan komunikasi dalam menjembatani hubungan tersebut.