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This study analyzes the relationship between Christian faith and artificial intelligence (AI) through a theological-philosophical approach and assesses its relevance to the existence of the Catholic Church in the digital age. The background of this study stems from the rapid development of AI, which brings both opportunities and risks to the life of faith, such as the simplification of theological teachings, the reduction of personal relationships, and the emergence of a technocratic paradigm. The study uses qualitative methods with a literature review of the Holy Scriptures, Church documents, and literature on philosophy and technology ethics. The results of the analysis show that AI is a product of human creativity as the image of God, so it does not conflict with faith, but it remains instrumental and does not have moral or spiritual dimensions like humans. Therefore, AI cannot replace the role of humans in faith relationships. The Church is called to guide technological development through Christian ethical principles, upholding human dignity, being critical of the effects of dehumanization, and utilizing AI wisely for evangelization, catechesis, and faith education. With a reflective and critical approach, the Church can remain relevant amid technological advances without losing its identity and mission for the common good.  

The last few decades of the institutionalization of Islamic finance are notable for the fundamental controversies surrounding its institutionalization. These controversies can be seen rooted in the dual phenomena of the legalistic form taking Islamic finance as a practice and the overwhelming reliance on modern managerial paradigms. There are significant ethical gaps as consequence. The objective of the current research is to aim to help reconstruct the philosophy of Islamic financial management from the perspective of the maqasid al-shariah and, importantly, to treat it as a primary lens and not secondary. The research employs a qualitative conceptual and philosophical approach and attempts to engage the prevailing paradigms and contours of Islamic finance through the lenses of ontology, epistemology and axiology. The research finds that contemporary Islamic financial management suffers from a deficient ontology of profit, epistemology of compliance and an axiology that is instrumentally weak. In light of the above, the research articulates the philosophy of Islamic Finance in the direction of the maqasid and posits that finance as an instrument of maslahah, and so, in that order, integrate revelation, reason, and the socio-economic order, and it is, thereby, just to place the preeminent values of human dignity, justice and the welfare of the greater good (public) in the financing of maslahah. The research articulates a coherently formulated philosophy of Islamic financial management based on the maqasid for the Islamic financial management of practice and for empirical, policy and institutional Islamic finance reform, and so makes a significant theoretical contribution.

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.

Land ownership in Indonesia has both philosophical and juridical dimensions closely linked to citizenship status. According to the Basic Agrarian Law (UUPA) of 1960, only Indonesian citizens are entitled to hold full ownership rights over land. This study aims to analyze the philosophical and juridical foundations of citizenship as a prerequisite for land ownership and its implications for social justice and national sovereignty. The research employs a normative legal method with statutory, conceptual, and philosophical approaches. Data are obtained through literature review of legislation, court decisions, and scholarly works, including Ahmad Muhammad Mustain Nasoha’s views on citizenship in the agrarian law context. The results indicate that restrictions on foreign land ownership are not merely administrative policies but a philosophical manifestation of the idea that land is essential to state sovereignty and public welfare. Juridically, this regulation reinforces the principles of nationality and distributive justice within Indonesia’s agrarian legal system. The study concludes that citizenship as a requirement for land ownership functions as a legal safeguard of the nation’s right to the land and a means to achieve social justice.  

This study examines character and competency development through a philosophical approach. This philosophical approach plays a crucial role in developing students' character and competency, ensuring that education is not solely oriented toward knowledge but also toward the formation of morals and a holistic personality. This study employed a descriptive qualitative method, examining the ontological, epistemological, and axiological dimensions within the context of character education. The results indicate that a philosophical approach provides a profound understanding of the nature of humans as moral and rational beings capable of internalizing good values ​​through reflection. This approach also encourages students to think critically, be responsible, and demonstrate integrity in all their actions. Furthermore, spiritual and social aspects are strengthened through the development of empathy, wisdom, and ethical awareness in interactions with the environment. The application of a philosophical approach makes the educational process more meaningful because it touches on the realms of knowledge, morals, and spirituality in a balanced manner. Thus, philosophy-based education can create individuals who are not only intellectually intelligent but also possess strong character, a reflective spirit, and are able to make a positive contribution to society.

This systematic literature review examines the philosophy of science approaches to user security in distributed devices, such as IoT and Federated Learning. The review was conducted in response to the exponential growth of connected devices and the increasing security threats, including cyberattacks, data breaches, and unauthorized access. As distributed systems become more complex, traditional security approaches, such as cryptography and differential privacy, are often insufficient to address the ethical, philosophical, and contextual challenges that arise in these ecosystems. Distributed devices, especially in IoT and Federated Learning contexts, rely on vast amounts of personal data. This data, often stored or processed in decentralized environments, creates significant risks to user privacy and system integrity. As the number of connected devices grows, security risks multiply, creating challenges in maintaining user trust, privacy, and overall system resilience. Conventional techniques, such as encryption, only focus on technical aspects, often neglecting the deeper philosophical dimensions, such as the nature of knowledge, privacy, and fairness in these systems. These gaps highlight the need for a more nuanced approach that incorporates philosophical perspectives into security frameworks. This study uses a systematic literature review method based on the PICOC (Population, Intervention, Comparison, Outcome, Context) framework to analyze the relevance of epistemology, ontology, and ethics in strengthening system security. By examining the foundational principles of how knowledge is constructed (epistemology), what entities exist in the system (ontology), and the ethical considerations around data and user privacy (ethics), the review provides a comprehensive understanding of how philosophical concepts can be integrated into the design and implementation of security systems in distributed environments. The results reveal that epistemological principles, such as the verification and validation of data sources and models, can significantly improve the reliability and trustworthiness of distributed systems.

This article examines Herbert Marcuse's thoughts in One Dimensional Man as a critique of the dominance of technology and capitalism in shaping the one-dimensional consciousness of modern humans. Using a critical philosophical approach, this study examines how digital technology, which was originally projected as an instrument of liberation, has actually transformed into a subtle means of oppression through the mechanisms of false needs and irrational rationality. Instead of opening up a space for emancipation, technological developments often deepen human attachment to the logic of the consumption-oriented digital capitalist system. The main goal of this research is to reawaken critical awareness and human negation in the midst of virtual reality that increasingly dominates life in the Society 5.0 era. The results of the study show that digital humans tend to experience existential alienation, where deep reflection and authentic freedom are reduced by the flow of instant information, pseudo-entertainment, and consumptive lifestyles. This condition makes individuals trapped in a cycle of obedience to a system that seems rational, when in fact it covers structural dominance. The discussion emphasized the importance of emancipation efforts through the rejection of the dominant system and the reactivation of critical potential as a path to true freedom. Emancipation is understood not only as a release from the shackles of technology, but also as an effort to revive reflective consciousness that is able to negate false values. Thus, Marcuse's thought remains relevant to reading the crisis of contemporary human consciousness while providing a philosophical foundation for the formation of a reflective, independent, and autonomous subject.

The Qur’an contains a wealth of information and regulations regarding the Essence and purpose of the creation of the universe, including the process of human Creation. It describes several stages of human development starting from the prenatal Phase, namely the nutfah (sperm drop), alaqah (a clinging clot), mudghah (a chewed-like Lump of flesh), izam (formation of bones), and khalqan akhar (the formation of a complete Human being). In interpreting these stages, Ar-Razi applies a philosophical approach, while Hamka employs a scientific approach in their interpretations of Surah al-Mu’minun verses 12-14. The main issue explored in this study is how the two exegetes interpret Qur’an Surah al-Mu’minun verses 12-14 concerning the process of human creation. This research Is qualitative, employing a library research approach and a comparative method between Mafatih al-Ghayb and Tafsir al-Azhar. Data collection is conducted through Documentation techniques, which involve gathering relevant written or recorded Documents. The findings conclude that although both scholars present similar theories, They adopt different approaches. Ar-Razi interprets these verses as referring to the creation Of Prophet Adam and his descendants, whereas Hamka interprets them as describing the general process of human creation (the offspring of Adam).

This Study Aims To Understand The Concept Of Civilized Politics In The Context Of Pancasila Ideology And Political Ecology. Using A Philosophical Approach, This Study Analyzes How Pancasila Ideology Can Be A Foundation For Civilized And Sustainable Politics. This Study Also Discusses The Importance Of Political Ecology In Understanding The Relationship Between Humans And The Environment. The Method Used In This Study Is A Qualitative Method. This Article Uses A Critical Analysis Method To Discuss The Concept, Object, Method, And Benefits Of A Reconstruction Of Pancasila Ideology And Political Ecology Which Are Useful For Policy Makers Who Want To Understand How Pancasila Ideology Can Be Implemented In Civilized And Sustainable Politics And Are Useful For The General Public Who Want To Understand About Civilized And Sustainable Politics In The Context Of Indonesia. Critical Analysis Is A Systematic And Objective Method For Analyzing And Evaluating Information (Fairclough, 1995, P. 20). By Using The Critical Analysis Method, This Article Can Find The Strengths And Weaknesses Of Sociolinguistics In Education In Improving The Quality Of Learning. The Results Of The Research Or What Is To Be Achieved In This Research Is That The Pancasila Ideology Can Be The Basis For Civilized And Sustainable Politics If Implemented By Paying Attention To The Principles Of Political Ecology. This Research Contributes To The Understanding Of Civilized And Sustainable Politics In The Indonesian Context.

This study explores the philosophy of wasiat wajibah (obligatory bequest) within the Islamic inheritance law system in Indonesia, by examining its philosophical, normative, and practical foundations in the context of national law. Wasiat wajibah is a legal institution that grants a mandatory inheritance share to heirs who are otherwise excluded from inheritance rights, such as grandchildren whose parent (the child of the deceased) has passed away before the testator. The purpose of this study is to examine the philosophical foundations of wasiat wajibah, its relevance to the Islamic principle of justice, and its integration into Indonesia's positive legal system. This research adopts a qualitative approach with a normative-philosophical method. Data were collected through literature review of both primary and secondary sources, including classical Islamic jurisprudence texts, Indonesian legal regulations (such as the Compilation of Islamic Law), and philosophical writings on Islamic legal thought. The data were analyzed interpretively and reflectively through textual and conceptual analysis. The findings indicate that wasiat wajibah is grounded in strong philosophical principles of justice, compassion, and protection of vulnerable groups. In the Indonesian context, this concept has been incorporated into the Compilation of Islamic Law, particularly in Article 209, as a form of legal adaptation to the complex and plural realities of modern society. However, its implementation still faces challenges due to differing scholarly opinions among Islamic schools of thought and limited awareness among legal practitioners. In conclusion, wasiat wajibah serves as a bridge between Islamic moral values and a responsive positive legal system. A philosophical approach to wasiat wajibah reinforces the urgency of reconstructing the Islamic inheritance system in Indonesia to be more just, adaptive, and contextually relevant.

The crime of trafficking in persons or the crime of exploitation of persons is a crime that violates human rights and is increasingly prevalent in Indonesia, where the crime of trafficking in persons or the crime of exploitation of persons is very threatening to the life and environment of the community and the state, the problem discussed is the purpose and modus operandi of the crime of trafficking in persons or the crime of exploitation of persons,  and a form of legal protection for victims of human trafficking. The formulation of the problem studied is related to the modus operandi that often occurs today, especially in Indonesia in these crimes. How is it related to the form of protection and rehabilitation and the fulfillment of restitution for victims of human trafficking. This research is included in the research of normative juridical law (Legal Reasherc), legislative approaches, philosophical approaches, and historical approaches which are also strengthened by court decisions which has permanent legal force. The modus operandi of the crime of human trafficking is through persuasion or seduction with the promise of being given a well-established and guaranteed job with their safety while working as well as the lure of high salaries so that the victims of human trafficking without thinking long immediately agree to this, this researcher also discusses the legal protection for victims of human trafficking or the crime of exploitation of persons contained in Law Number 21 of 2007 concerning The eradication of the crime of trafficking in persons must be implemented and maximized again related to the protection and fulfillment of the rights of victims of trafficking in persons.    

This article proposes to review the handling of corruption cases in terms of juridical and morality in Indonesia. This study is a normative legal study with descriptive analysis. This study uses a philosophical approach and a conceptual approach to determine the efforts made by the government to overcome corruption in Indonesia from the juridical and moral aspects of the Indonesian people based on the Pancasila Ideology. Efforts to eradicate corruption have not been able to be overcome optimally because they are spread sporadically in Indonesia. Obstacles are occurring structurally, culturally, instrumentally and management. Prevention and eradication of corruption must be emphasized as the moral responsibility of the Indonesian people. Because it will be one of the biggest threats to the existence of the Indonesian nation. Prevention of corruption must be carried out systematically by strengthening regulations and conducting international cooperation on the issue of corruption as a crime against Human Rights throughout the world, especially in Indonesia. That aspect of law enforcement in eradicating criminal acts of corruption requires the role of all parties involved in achieving the target of eradicating corruption that is rampant in Indonesia, there are four factors causing corruption; political and legal factors, historical factors, social factors and cultural factors, and economic factors. Concrete solutions in eradicating corruption are needed by Indonesia to redesign public services, strengthen transparency, supervision and sanctions against government activities related to the economy and human resources, increase the empowerment of supporting instruments in preventing corruption and to ensure that law enforcement is free from corruption. The strategy to eradicate corruption must be built with the will of all parties who want to eradicate corruption itself, by not giving the slightest tolerance in the act of corruption itself. In realizing an effort to eradicate corruption itself, it requires determination in meeting the prerequisites in terms of existence driven by political ability and will and a strong commitment from all parties, transparent and accountable in its implementation, available and balanced resources and capacity.

This research discusses Pancasila values ​​in the formation of customary law through philosophical and sociological approaches. Pancasila as the basis of the state has an influence in the formation of national law, but its relationship with customary law, traditions and local norms requires further adjustments. This philosophical approach emphasizes the values ​​of Pancasila, such as Belief in One Almighty God, Just and Civilized Humanity, and Social Justice. This is different from sociological research that examines the response of indigenous communities to the function of Pancasila and the dynamics of social adaptation that occur. This research also provides scientific participation in understanding between national and local legal systems, and also provides a basis for legal policy regarding the dynamics of Indonesian socio-culture.

This research focuses on the application of ESG (Environmental, Social, and Governance) based investments in Indonesia, which emerged in response to the increasing global awareness of environmental and sustainability issues. While ESG in Indonesia is growing, many companies have yet to fully adopt these principles effectively, and there are epistemological challenges in understanding and translating ESG standards into the local policy context. The purpose of this research is to deeply analyze the concept and implementation of ESG-based investment from an epistemological perspective in Indonesian public policy. This research wants to identify the extent to which the Indonesian government understands and utilizes ESG-related information in investment policy and evaluate the effectiveness of the policy. The type of research is descriptive quantitative using a philosophical approach with literature study as a secondary data source, including policy documents, government reports, and academic publications related to ESG. The data is explored using concept analysis and existing theories to assess the application of ESG in economic policy. The findings show that although Indonesia has ESG-related policies, their implementation is often influenced by international pressure and legitimacy needs rather than real impact on sustainability. ESG policies in Indonesia also risk becoming a tool of “greenwashing,” where companies use it for image without concrete actions. This research recommends increased transparency and accountability in ESG reporting for such policies to deliver substantial change.

This study aims to analyse the use of conflict management in the view of philosophy as an additional insight in the context of social science and management, where with the right conflict management including by paying attention to philosophical aspects, it will foster new opportunities in achieving goals for organisational development. Through a literature review approach, the results show that the use of conflict management through philosophical views can open up new opportunities for organisational management that are considered to be able to solve conflicts effectively. By understanding conflict and managing it well, organisations can develop dynamically and productively, especially in creating better innovations to achieve common goals.

The background of the problem in this research raises the values of Islamic education contained in Q.S Luqman verses 12-19 which are guidelines for humans which are used as the foundation and basis for educating humans on the right path. This article aims to explore character education from an al- -Qur'an through al-Azhar interpretation, so that understanding of character education is more varied and more comprehensive. The aim of this research is to reveal the form of character education carried out by Nabiyullah Luqmanul Hakim as contained in Q.S. Luqman verses 12-19. The research method used is library research, the data of which is obtained from literature studies with a theoretical and philosophical approach. The results of the research found that the character education values contained in Q.S Luqman verses 12-19 Tafsir Al-Azhar by Hamka are the value of gratitude, the value of prohibiting kufr, the value of monotheism, the value of prohibiting shirk, the value of honoring both parents, the value of obeying both parents. , the value of believing in the Day of Judgment, the value of commanding prayer, the value of doing what is good and preventing what is wrong, the value of patience, the value of prohibiting arrogance, the value of simplicity in social life.