Publication Search

This study traces the historical and intellectual processes that enabled Plato's ideas to enter the tradition of Islamic philosophy and subsequently influence Islamic boarding school education in Indonesia. Starting from the increasing openness of Islamic boarding schools to classical humanities, this study aims to understand how Plato's ideas were transferred from the context of Ancient Greece, reinterpreted by Muslim philosophers, and integrated into traditional learning practices. Using a library-based qualitative approach with hermeneutic, historical-intellectual, and thematic methods, this study analyzes the transmission pathways that include the Abbasid translation movement, the interpretive contributions of figures such as Al-Kindi, Al-Farabi, and Ibn Sina, and the absorption of concepts through literature on ethics, logic, and adab. The findings show that Islamic boarding schools did not inherit Plato's ideas directly, but rather through the Islamic philosophical tradition that reshaped Platonic elements to fit the Islamic intellectual framework. Concepts related to spiritual education, character building, and ethical rationality are in line with the orientation of tazkiyah al-nafs, which is the foundation of Islamic boarding school pedagogy. This study confirms that the relationship between Plato's ideas and Islamic education emerged through a long creative process, not merely a transfer of texts. Practically, these findings highlight opportunities to develop a more reflective, critical, and virtue-centered pesantren curriculum, while encouraging further ethnographic research to explore how the classical philosophical heritage is reinterpreted in contemporary santri learning practices.

Interreligious dialogue in contemporary plural societies faces serious challenges, particularly due to differences in the use and interpretation of religious language, which is often understood in a monolithic and decontextualized manner. Religious language is frequently reduced to doctrinal propositions debated through logical arguments, thereby neglecting the form of life from which it emerges. This study aims to analyze the transformation of Ludwig Wittgenstein’s thought from the picture theory presented in Tractatus Logico-Philosophicus to the concept of language games developed in Philosophical Investigations, as well as its implications for understanding religious language and contemporary interreligious dialogue. This research employs a qualitative approach using a library research method through philosophical-conceptual analysis of Wittgenstein’s major works and relevant secondary literature. The findings indicate that the concept of language games allows religious language to be understood as a social practice with internal rules and contextual meanings, rather than as metaphysical propositions subject to empirical-logical verification. In the context of interreligious dialogue, this approach helps explain differences in the meanings of religious terms such as “salvation” or “God” without treating them as absolute logical contradictions. By viewing religious language as part of language games rooted in distinct forms of life, interreligious dialogue can be directed toward mutual understanding and respect for diversity rather than the pursuit of theological uniformity.

This paper examines Martin Heidegger’s philosophical thought, focusing on fundamental ontology as an effort to revive the question of the meaning of Being (Sein), which has been neglected in the Western metaphysical tradition. Heidegger criticizes earlier philosophy for concentrating primarily on entities (beings) rather than addressing the essence of Being itself. Through a phenomenological-hermeneutic approach, Heidegger introduces the concept of Dasein as the distinctive mode of human existence characterized by reflective awareness of its own being. Dasein is understood as being-in-the-world, meaning that human existence is inseparable from its social, historical, and existential contexts. This paper discusses the existential structures of Dasein, including thrownness, facticity, care, temporality, and the distinction between authentic and inauthentic modes of existence. By emphasizing lived experience, Heidegger’s philosophy offers a profound and dynamic understanding of human existence beyond abstract metaphysical speculation. The paper concludes that Heidegger’s thought remains highly relevant for contemporary society, particularly in encouraging individuals to reflect on self-identity, freedom, and existential responsibility amid the complexities of modern life.

This study elaborates on the concept of humanism in Islamic educational philosophy by highlighting in greater depth the role of humans as caliphs on earth. Humanism from an Islamic perspective not only focuses on humans as rational beings but also emphasizes the moral, spiritual, and social responsibilities inherent in the mandate of the caliphate. This study applies a qualitative approach with a literature study, where data is obtained from various written sources such as scientific articles and academic publications that discuss humanism in Islamic education and the concept of the human caliphate. The data collection process is carried out through searching, selecting, and organizing literature relevant to the focus of the study. The collected data are then analyzed using descriptive-qualitative techniques through the stages of simplifying information, grouping findings, and formulating systematic conclusions. The results of the study indicate that the position of humans as caliphs requires the development of intellectual, ethical, and spiritual potential in an integrated manner in the educational process. Therefore, Islamic education needs to be directed towards a holistic humanization process, which not only strengthens reasoning and social character but also fosters a transcendental awareness of human relationships with God, fellow humans, and nature. Thus, humanism in Islamic education is not secular, liberal, or anthropocentric, but is firmly rooted in divine values ​​that harmoniously unite the divine and human dimensions.

 The development of modern education requires a strong philosophical foundation to ensure that learning processes are not merely technical but oriented toward holistic human formation. This article aims to comprehensively analyze the role of the philosophy of science within contemporary education through a conceptual exploration grounded in an extensive literature review. The philosophy of science with its three major pillars: ontology, epistemology, and axiology serves as an analytical framework for understanding the nature of human beings, the structure of knowledge, and the values embedded within educational objectives. The research methodology employs the Miles and Huberman data analysis model, consisting of data reduction, data display, and conclusion drawing/verification. The findings indicate that the philosophy of science plays a strategic role in providing direction and orientation for the development of humanistic, adaptive, and globally responsive education. Moreover, this study reveals that the advancement of scientific knowledge encounters significant challenges, including ontological complexity, epistemological crises driven by digital disruption, moral degradation, and shifting scientific paradigms. In the age of artificial intelligence and globalization, the philosophy of science emerges as an ethical and methodological compass to ensure that scientific progress remains aligned with human welfare. This study underscores the urgency of reconstructing educational paradigms by integrating humanistic values, local wisdom, and modern scientific thought to realize a future of science that is ethical, sustainable, and dignified.

The development of philosophy from the classical to the contemporary era shows fundamental changes in the way humans understand reality with the emergence of various schools of thought that address epistemological, ontological, and ethical issues in an increasingly complex social context. This study aims to examine the contributions of key concepts from rationalism, empiricism, idealism, materialism, positivism, pragmatism, phenomenology, existentialism, Marxism, Islamic existentialism, and neopositivism, as well as assess their relevance to modern dynamics such as identity crises, technological advances, and changes in socio-economic structures. Using a conceptual approach to literature review, various previous studies were analyzed to build an integrated understanding of the position of each school of thought in the development of science and social practice. The findings show that rationalism and empiricism continue to underpin scientific methods, idealism and materialism offer different perspectives on social construction, phenomenology and existentialism deepen the understanding of subjective experience, while Marxism and pragmatism provide an analytical framework for power relations and practical action. Neopositivism continues to influence quantitative methodology, while Islamic existentialism provides a contextual moral perspective. This study emphasizes the need for an interdisciplinary approach because no single philosophical school of thought is capable of explaining reality in its entirety.

This study aims to explore the philosophy of Islamic education grounded in tolerance by revisiting the influential ideas of Gus Dur and assessing their significance for the younger generation in contemporary society. Adopting a qualitative descriptive approach through document analysis, in-depth interviews, and thematic interpretation, the research highlights that values such as tolerance, humanism, intellectual freedom, and respect for diversity are essential foundations for shaping modern Islamic education. The findings indicate that incorporating these principles into educational curricula not only enriches the learning experience but also strengthens inclusive and participatory teaching practices, fostering an environment that encourages open dialogue, mutual understanding, and moderation. Furthermore, the study emphasizes that systematic integration of Gus Dur’s educational philosophy can contribute to the development of students’ critical thinking, ethical awareness, and social responsibility, ensuring that Islamic education remains relevant and responsive to contemporary societal challenges. Overall, the research concludes that implementing these values consistently is crucial for advancing a modern, tolerant, and pluralistic approach to Islamic education that benefits both individuals and society as a whole.

This study explores the relevance of Imam Al-Ghazali’s educational philosophy to contemporary Islamic education in responding to current moral, social, and educational challenges. Using a library research method, the study systematically examines Al-Ghazali’s views on educational goals, curriculum orientation, the role of teachers, and instructional methods, and then contextualizes these perspectives within the dynamics of modern educational systems. The analysis highlights how Al-Ghazali’s educational thought addresses issues related to moral decline, character formation, and the imbalance between intellectual achievement and ethical development in present-day education. The findings show that Al-Ghazali’s emphasis on integrating knowledge and character, balancing cognitive, affective, and psychomotor aspects, and highlighting the teacher’s role as a moral exemplar remains highly applicable today. His educational framework which prioritizes spiritual development, moral formation, self-discipline, and closeness to God offers a strong, comprehensive, and relevant foundation for renewing Islamic education in the modern era and for fostering holistic learners with intellectual competence, ethical awareness, and spiritual integrity.

Axiology is a branch of philosophy that examines values ​​in human life, such as goodness, truth, beauty, and the benefits of knowledge. In the context of Islamic education, axiology plays a crucial role in determining the direction and goals of education, namely, to develop individuals who are balanced intellectually, morally, and spiritually, known as insan kamil (the perfect human being). Values ​​in axiology are divided into two primary sources: divine values ​​derived from God's revelation and His attributes, and human values ​​derived from human experience and civilization. These two types of values ​​serve as the foundation for developing a comprehensive Islamic education. The axiology of Islamic education emphasizes not only the attainment of knowledge but also the formation of character and morals in students. Teachers and educational institutions act as agents of values, instilling ethics, aesthetics, and socio-political awareness based on Islamic teachings. By integrating these values, Islamic education aims to produce a generation that is not only intellectually intelligent but also possesses noble morals and is capable of making a positive contribution to society and global civilization. Axiology, therefore, serves as a crucial foundation for realizing a meaningful and humanity-oriented education.

The development of modern scientific knowledge, which tends to be secular, has created a dichotomy between religious sciences and general sciences within Islamic education systems. This condition has encouraged the emergence of the idea of the Islamization of knowledge as an effort to restore knowledge to a tawhidic framework. This study aims to examine how the concept of the Islamization of knowledge is represented in Ahmad Tafsir’s book Filsafat Pendidikan Islami. This research employs a qualitative library study using content analysis and a philosophical approach to both the primary text and supporting literature. The findings show that although Ahmad Tafsir does not explicitly use the term “Islamization of knowledge,” the idea is strongly reflected in his construction of epistemology, his concept of the human person, the curriculum, and the educational processes he proposes. At the epistemological level, Tafsir positions revelation as the highest source of value that guides reason and experience, aligning with the principles of the Islamization of knowledge that reject secularist assumptions in the development of knowledge. In the domain of curriculum and educational design, the integration of religious sciences and modern sciences becomes a foundational principle that eliminates the dichotomy of knowledge and emphasizes a tawhidic orientation. The educational process is understood as a space for value internalization, character formation, and moral exemplarity, uniting knowledge with ethics. This study concludes that Ahmad Tafsir’s thought provides an important contribution to the development of an integrative Islamic educational paradigm rooted in tawhid while remaining responsive to the dynamics of modern scientific knowledge.

The rapid digital transformation occurring in the field of education, particularly through the integration of artificial intelligence (AI), has created new opportunities for improving learning efficiency, personalizing instruction, and supporting educators’ workloads. However, these advancements also bring forth significant philosophical challenges, especially the potential for dehumanization within the educational process. This article examines how technology influences the fundamental human dimensions of learning and how the concept of humanization can serve as an ethical framework for designing and implementing educational technologies. AI-based digital learning environments often position learners as data objects, reducing the dialogical, empathetic, and relational aspects that are fundamental to humanistic education. Drawing on philosophical perspectives from existentialism and humanism, this study evaluates the potential threats to student autonomy, critical thinking, and character formation. Furthermore, it explores how the human–technology relationship can be ethically framed through the theory of technological mediation and Paulo Freire’s notion of liberatory education. The analysis indicates that technology can be humanized by emphasizing meaningful interaction, ensuring algorithmic transparency, and strengthening the role of teachers as mediators of values and empathy. Ultimately, the article argues that the benefits of AI in education can only be fully realized when technological development and implementation are guided by an ethical orientation that places human beings at the center. This study contributes to ongoing discussions on the role of technology in education and provides a critical perspective aimed at minimizing the risk of dehumanization in an era increasingly shaped by AI-driven digital learning.

Penelitian ini mengkaji rasionalitas pewahyuan Al-Qur’an melalui pendekatan skripturalis-filosofis guna menegaskan relevansi epistemologis wahyu dalam konteks keilmuan modern. Kajian ini berangkat dari pandangan bahwa wahyu bukan sekadar fenomena teologis, tetapi juga sumber pengetahuan yang dapat diuji secara rasional. Analisis dilakukan menggunakan kombinasi metode hermeneutik filosofis, analisis wacana, filologi Semitik, dan pendekatan komputasional berbasis pemrosesan bahasa alami. Pendekatan ini memungkinkan interpretasi mendalam terhadap struktur argumentatif teks dan konteks historisnya. Hasil penelitian menunjukkan bahwa pewahyuan Al-Qur’an memiliki koherensi internal yang kuat, dibuktikan melalui stabilitas filologis manuskrip, kontinuitas transmisi, serta konsistensi retorika dan struktur teologisnya. Wahyu terbukti berfungsi sebagai fondasi epistemik yang menuntun akal dan ilmu pengetahuan menuju kesatuan kebenaran. Penelitian ini juga mengungkap relevansi universal Al-Qur’an dalam etika, pluralisme, dan integrasi sains melalui paradigma tawhidic yang menolak dikotomi antara agama dan ilmu. Hasil analisis memperlihatkan bahwa rasionalitas wahyu memiliki nilai universal dan aplikatif dalam membangun sistem pengetahuan yang komprehensif, interdisipliner, dan berorientasi nilai. Studi ini memperkaya filsafat Islam kontemporer dengan menawarkan model epistemologi integratif yang dapat digunakan untuk mengembangkan wacana etika global, pendidikan spiritual, serta kebijakan ilmu berbasis nilai-nilai wahyu.

Indonesia’s diversity in ethnicity, culture, religion, and language demands an approach that can simultaneously address intellectual, spiritual, and national dimensions. The integration of philosophy, Pancasila, and theology becomes essential in responding to this complex reality. Philosophy strengthens critical and reflective thinking, helping individuals interpret differences with awareness and avoid hasty judgments, which is crucial in reducing social tension and fostering dialogue. Pancasila, as the nation’s ideological foundation, provides an ethical-political framework that guarantees unity, freedom, and justice for all citizens regardless of background. Theology complements these foundations by offering transcendental ethics and spiritual guidance that shape compassionate attitudes toward others and the environment. A contextual and inclusive theological perspective supports religion’s role as a source of enlightenment and encourages interfaith solidarity in a pluralistic society. When these three elements are integrated into education, public policy, and social culture, they help form a society that is intellectually critical, socially inclusive, and spiritually resilient. Core values such as empathy, justice, equality, and shared responsibility can develop more strongly in daily interactions. Although challenges such as identity crises, misinformation, and online intolerance remain, collaboration between the state and civil society is needed to maintain an inclusive public sphere. Through strengthening philosophical education, deepening appreciation of Pancasila, and advancing contextual theology, Indonesia can build a just and harmonious society.

The global environmental crisis is increasingly alarming, with deforestation and resource exploitation severely impacting ecosystems and local communities. In Indonesia, Flores Island has become a strategic site for geothermal projects, including the planned drilling in Poco Leok, Manggarai, East Nusa Tenggara. This project has provoked strong resistance from local communities due to ecological threats such as deforestation, biodiversity loss, water pollution, and water scarcity, all of which exacerbate social vulnerability, particularly among women. This study employs a qualitative literature-based analysis using Taoist philosophy as an interpretive framework. The principles of Yin–Yang, Wu Wei, and Ziran are applied as reflective lenses to identify the root of the crisis: the imbalance in human–nature relations caused by exploitative and dominant development models. The findings demonstrate that economy-driven development undermines ecological harmony and local wisdom, thereby deepening social hardship. In contrast, Taoist philosophy offers an alternative paradigm that emphasizes balance, harmony, and respect for the natural order. Addressing the Poco Leok conflict therefore requires not only a reassessment of policy but also a paradigm shift in development toward ecological justice and inclusive, sustainable well-being.

In an effort to understand the nature of existence and the purpose of education, humans continually ponder fundamental questions about reality, knowledge, and life's values. Philosophy appears as a light that illuminates the darkness of these questions, offering a profound and systematic framework for thought. However, from an Islamic perspective, this search for truth does not rely solely on reason but is harmoniously integrated with Divine revelation. Islamic ontology places God as the source of all reality, its epistemology unites reason and revelation in the pursuit of knowledge, while axiology guides all educational actions and goals toward the formation of pious and noble individuals. This symbiotic integration gives rise to a transformative educational paradigm that not only fosters intellectual intelligence but also humanizes and purifies the soul, thus producing a holistic generation that contributes to the well-being of humanity. This paradigm aligns Islamic education with global realities, prioritizing a balance between worldly and otherworldly knowledge, and emphasizing moral and spiritual development as integral parts of a more holistic and sustainable education.

Islamic philosophy is one of the most dynamic intellectual traditions in the history of Islamic civilization, but its development is often reduced in modern historiographical narratives that place it as a continuation or derivative of Greek philosophy alone. Through his work History of Islamic Philosophy, Henry Corbin offers a different hermeneutic and phenomenological framework for reading the development of Islamic philosophy, namely by placing it as a continuous tradition, spiritual-metaphysical in nature, and not limited by political boundaries or conventional chronological sequences. This article aims to critically examine Corbin's view of the continuity of Islamic philosophy, assess his intellectual contribution to the study of Islamic philosophy, and examine the methodological limitations of his approach. Through a literature review and content analysis of Corbin's book and relevant academic literature, this article finds that Corbin has succeeded in opening new horizons in understanding the richness of the Islamic intellectual tradition, particularly through his emphasis on the role of creative imagination, inner dimensions, and the continuity of the wisdom tradition in Iran. On the other hand, his tendency to focus on esoteric aspects and spiritual experiences makes his narrative less comprehensive in reaching the rational, political, and social traditions in Islamic philosophy. This article concludes that despite its limitations, Corbin's work still makes a significant contribution to the development of contemporary Islamic philosophy studies, particularly in establishing a more holistic, dialogical, and open approach to the metaphysical dimensions of Islamic tradition.

This study examines the intellectual contributions of Ibn Sina (980–1037 AD) to the development of Islamic philosophy and modern science. As a prominent polymath, Ibn Sina successfully combined Aristotelian and Neoplatonic ideas with Islamic theology, thereby forming a systematic philosophical framework that influenced both the Islamic world and medieval Europe. The main objectives of this study are to analyze Ibn Sina's role in the history of Islamic philosophy, his contributions to the advancement of science, and the relevance of his thoughts in the contemporary era. This study uses a qualitative method with a literature review approach, focusing on primary and secondary sources related to Ibn Sina's works and their historical impact. The results of this study show that Ibn Sina's works, particularly Al-Qanun fi al-Tibb and Al-Syifa, have not only been the main references in the fields of medicine and philosophy for centuries, but also laid the foundation for the development of modern science. The implication of this research is that Ibn Sina's intellectual legacy remains relevant in today's academic discourse, emphasizing the importance of integrating philosophy, science, and religion in building human civilization.

This study explores the intricate relationship between theology and philosophy within the framework of Christian apologetics and evangelism, aiming to understand and communicate faith in both rational and contextual ways. Theology, grounded in divine revelation, serves as the foundational source of truth, while philosophy offers critical and analytical tools to interpret, clarify, and logically articulate theological doctrines. Apologetics operates as a dynamic bridge between these disciplines, integrating rational discourse, ethical reflection, and spiritual conviction to defend and proclaim the Gospel effectively in an increasingly pluralistic and intellectually diverse society. This research employs a library-based qualitative approach utilizing descriptive and analytical methods to examine theological and philosophical literature from various academic perspectives. The findings demonstrate that theology, philosophy, and apologetics form an interdependent and complementary framework that not only strengthens evangelism but also enables Christians to present the Gospel message rationally, contextually, and meaningfully amidst the contemporary challenges of faith, culture, and reason.

This research aims to examine the dialectics of Islamic philosophers’ thought within the framework of Islamic philosophy of education, focusing on the ideas of Al-Farabi, Al-Ghazali, Ibn Sina, and Ibn Khaldun. The study is motivated by contemporary issues in Islamic education, which tends to emphasize cognitive and technical aspects while neglecting spiritual, moral, and social dimensions. In this context, the intellectual heritage of classical Islamic philosophers offers alternative paradigms that are more balanced, holistic, and future-oriented. The research applies a qualitative library-based design, employing philosophical hermeneutics to interpret primary texts and secondary literature. This method allows for a critical reading of the philosophers’ ideas, followed by a synthesis of their dialectical relationships. The findings reveal three major dialectics: rationality versus spirituality, represented by Al-Farabi and Al-Ghazali; individuality versus sociality, as reflected in Ibn Sina and Ibn Khaldun; and idealism versus realism, which bridges normative visions with historical realities. These dialectics do not end in opposition but generate an integrative framework for Islamic educational philosophy. The study concludes that Islamic education should be understood as a transformative process that unites intellect and heart, balances individual growth with social responsibility, and integrates ideal visions with empirical realities. The dialectics of Islamic philosophers therefore carry not only historical significance but also strategic relevance for developing Islamic curricula oriented toward nurturing the insan kamil and fostering a dignified civilization in the global era.

The study of eschatology and logic in Islam represents a significant and intellectually rich area within the broader discourse of ʿAqidah (Islamic creed) and Islamic philosophy. Eschatology, derived from the Greek word eschatos meaning "last," concerns matters of the afterlife, including death, the apocalypse (al-Sāʿah), resurrection (al-Baʿth), judgment (al-Ḥisāb), heaven (Jannah), and hell (Jahannam). These concepts are elaborated extensively in both the Qur'an and the prophetic traditions (ḥadīth). Meanwhile, logic in Islam is not merely a philosophical exercise but serves as an epistemological framework for interpreting divine revelation and deducing legal and theological principles. Islamic logic (al-manṭiq) is rooted in both Greek logical tradition—particularly Aristotelian logic—as well as unique Islamic methodologies that integrate rationality with scriptural fidelity. This research aims to analyze selected verses and prophetic traditions related to eschatology and logic, with the objective of understanding not only their linguistic and theological meanings but also their practical implications for human belief systems and ethical behavior. The study employs an interpretive and analytical method (manhaj taḥlīlī wa tafsīrī), focusing on exegesis (tafsīr) of Qur’anic verses QS. Al-A'raf: 187–188 and QS. Al-An'am: 30, as well as relevant ḥadīths concerning eschatological events and rational thought. These verses were selected due to their direct references to the knowledge of the Hour (ʿilm al-sāʿah) and the human tendency to demand evidence while rejecting spiritual truth. The findings indicate that Islamic eschatology is framed not around speculative prediction but rather spiritual and moral readiness. The Qur'an clearly asserts that knowledge of the exact time of the Day of Judgment belongs solely to Allah (QS. Al-A’raf: 187), highlighting the limitations of human knowledge and emphasizing submission to divine wisdom.