Inggris
Intro
Mulla Sadra has substantial motion has no evidentiary
terbantahkannya through modern science. Hegel is also no less. The idea of
history has also had evidence of: powerful: the social movements of the hands
of Marx. The second movement is a matter beyond the power of extraordinary.
Great thoughts have yet to find resistance in the Sadra Islamic Philosophy
Likewise in the West, the motion of the substance is still a reference to the
present western thinkers.
There are good people temperament, but not good mind, there
are good thoughts, but his heart did not. There is a good man but his rotten
blood. There is a good man bad blood, but his spirit. People whose spirits are
good but the bad blood is a lie. People who smell blood, but whether it's a
vengeful heart. There is good blood but bad hatinyanya people who are not
lucky. A good mind, but not good temperament he was not lucky.
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substantial motion
The World' which dimaksutkan here is not merely visible to
the eye and touched by the skin, we mean the world is the world as a whole, no
matter we are able to reach it or not, do not want to know we understand it or
not. What ... which can be known, through the auxiliary ones, are not the same
as what is true. Nihilism does not trust anything, anything in question'' what
is'' 'they reject it. Modern science has formulated a theory of the development
of the universe. Stephen Hawking, the famous anthropologist believes. But all
that is included in the review space Hawking can also be designated, may enter
into the intellect. So all objects that Hawking is only limited human mind can
reach. All that meruang and mewaktu Netzshe rejected. The German philosopher to
say that everything is just meruang mewaktu perception and thought. Everything
that has mewaktu meruang, that time is a mind to create space. Intellect is
produced by consciousness is moving. All that has mewaktu definitely moving,
because there is a move, there must be a change. '' There can be no time when
nothing has changed'' said McTaggart, because conditions change is time. But
what about the mind that transcends time?
Human consciousness, which is behind them do not have time
not berubahkah? Sense, or intellect is formed by the motion. This motion is
continuously active. This continuous motion through the intellect to inspire
people to form consciousness. Consciousness is then to realize the space and
time simultaneously. Thus, the human mind, is part of the Main Reason that
fetched through an intermediary spirit (soul). The intellect of man through the
space-time realizing the agency or other materials. The problem is, a priori
reason we do not accept a motion without any changes: Any change would be
moving, so the pure conceptions of the mind.
Iqbal in resolving this issue divides time into two parts.
The first time was the formation of our intellect, the second time this is a
fabricated joint motion beyond the mind. It's okay to apply changes to the
natural sense dibawahi conceptualized according to the motion that coincided
with the time conceptualized. With this we have to accept that change is also
the formation of mind.
Thinkers before Mulla Sadra did not dare to accept the
motion that goes beyond reason, or a substantial motion because he thinks it
has not changed substantially since if he changed, he no longer can be called
findasi or substance. But here we find that the change is only formed by the
mind alone. Necessitates no change in the substance of the motion. '' In the
past, before God created anything, God's way. Now, after God created all this,
and after this is over, God is still so 'sentence Bayazid Bistami students as
far as I can remember it signaled it did not change substantially. Change is
actual movement toward the better. Because the substance is perfect, then he
will not change. The substance is one continuous motion of an infinite effect
the human mind is active. This apparently referred to in the Qur'an:'' Every
time he in a rush (Qur'an 55:29). The entire contents of the universe depends
on the substance of it:'' God is a God, all things depend upon him'' (112 AS.:
2), all accidents, depending on the substance. Iqbal said that even on the
dimensions of the perceived after-dimensional world, the human remains as well
as due to the substance of yak moving keep moving.
'' The world is a giant energy, without beginning, without
end, an amount of power a firm, strong, Yang does not enlarge or shrink, not
expand themselves, they just change himself; as a whole ...'' (Friedrich
Nietzsche). German philosopher's true sayings when properly observed. for
himself the changes do not apply, the change applies only to the observer. Mean
'change' different from 'change'. 'Changed', according to observers, while the
'change', according to the subject itself. Then the change is equal to 'move'.
For the subject, because it is necessary to keep moving.
This motion appears a priori, he's more than reasonable azali itself. This
motion is a necessity. This raises awareness portrait (sense) to support the
motion itself. When the mind together as well, then comes the categories. These
categories determine the barometer we depart from the lack of kindness towards
the better.
Individuals have the same nature to this, lack of kindness
and good judgment are the same because he comes from a pure sense. Therefore,
it is the duty of every individual to another individual reminded to remain
consistent in the pure reason that so we can move together to form character.
Establishment of an important character in Kant. For Kant,
the noumena are not many affordable practical sense, practical sense only mempu
segilintir beat. The substance of the reach of sense. '' If you asked about the
Spirit, saying 'Spirit of the affairs of my Lord', and not given you the
knowledge but little'' (Surat al-Isra ': 85). Things that are not covered can
be appreciated through a behavioral sense. Therefore, Kant asks ethics sepaya
released from any inclination-kacenderungan subject matters (terpersersi) by
reason.
Pure consciousness needs to be invested early on so that
consciousness arises. Here is not enough awareness of the extent of making
Heideggar, but awareness of the There is a cause we really need to be fetched.
Such awareness makes us understand that we must not stop moving even for a
moment. Such awareness is also important that we realize that the object There
is not us, but we are only a handful of substantial motion manivestasi of the
stock. There was awareness of Heidegger seems to still anthropocentric.
As individuals and communities, we are shaping the character
of motion as mentioned above. The path we take is through the formation
containing the intellect, has the expertise to master the law of right thinking
and right according to the rules of intellectual nature. Such a form of
intellect is necessary for consciousness, when we have been in space and
mewaktu, inteleklah the bertama appear. The intellect is an expert and contains
can lead to a high sensitivity to the form sense. This flavor appreciated by
pure ethics, ethics is not bounded on causation alone, but go beyond the law
made sense.
When it is implemented in a conscious and well, then it will
interact with the noumena we are not able to explain the reason though.
Spirituality will merge with us. This is our hope. Spiritual oneness with the
self-direct delivery of intelligent emotional character. This is our hope. And
when this is realized, we have followed the laws of motion substantially.
Denial of the laws of motion that causes kerutuhan substansiallah individual
moral and destruction of a civilization. Achievement of the new law
geraksubstansial achieved if we implement them collectively. Therefore, its
formation must begin shaping the character of intellectual community.
The concentration of intellectual society, and emotionally
intelligent is intelligent spiritual information through media advocacy. We
have described a stack of issues of nationality, one of which is too far
penggringan media and opinion for the benefit of a handful of the capital.
Coordinator of the Center Brigade PII PII dikonsenterasikan became an
autonomous body that is able to form a cadre of PII that is able to respond to
the mass media is wise to save the nation DAPI lots of driving in the direction
that we already know.
Mulla Shadra
A philosopher would be great if his presence could provide a
solution to the conundrum faced by the Ummah. Conundrum was never tersolusi
that it was he who melted all. Its presence is different from the fall of an
Apostle who practically have to make contact with his people. He came not as a
superhero who needs temporary help and then fly again. Philosophers do not like
them all. But according to history, we can characterize them, at least as
follows: initially hated, reviled, rejected, and after much time had passed, he
will be sought, revered and languish mdiakui without which they will: even
though at that time the philosopher had gone. Society, or rather, someone or
some people, have to wait so that the philosopher of his birth can be
understood. Philosopher rather than a hero in his day. Similarly, a Mulla
Sadra.
Mulyani'' Azzam''
has become a good friend when he was able to give an explanation that I can
understand the meaning of 'ashlahatul form' and 'ashlahatul mahiyah'. Azzam
said, thinking ashlahatul form more complex and profound than ashlahatul
mahiyah. Ashlahatul mahiyah had stopped on when a kuiditas formed. Kuiditas
formation in an understanding of the truth itself. According to the ashlahatul
mahiyah, said Azzam. But if we understand it is the truth itself? According to
the ashlahatul beings, what we understand it is not the truth as it is. Do
lahit blue as I see on a clear day it's really the blue colored?
Modern science, said Azzam,
really has berpihat on ashlahatul form. Because, it turns out what we what we
are like inderai is not what it is. But the science is able to unpack the
mystery object observations, we do not seem semajin not understand anything,
the more we were puzzled. After all, science is not the standard glasses of
pure truth, obserfasi miksoskop subatomic limitation and also makes certain
point of view according to his ability, how it is the same as the way humans
work. Knowledge perspective also means embracing ashlahatul saian mahiyahnya
own.
Azzam another
explanation, is superior beings ashlahatul ashlahatul mahiyah because he is in
human nature more deeply. Citing explanation Musa Kazim, Azzam pointed to a
baby who is capable of capturing and storing the shape (form) in mind but have
not been able to capture the meaning in his mind. This argument seems to be a
reason that the form contains more essential than meaning.
According to the ashlahatul
form, something more essential is the realization. Its existing form by itself,
a priori, more than that, he is badhihi. For example, an infant, he was able to
distinguish between being and not directly. Sebeb, according to the arguments
of the ashlahatul form, form does not need diferivikasi. Many things that need
verification, but 'there' there's no need to prove.
But can we berpegagng the
argument like this? Each form must contain mahiyah it, and vice versa. But
about which of the two was the more essential, that the philosophers who moot.
Mulla Sadra is often blamed as
the plagiarist's work philosophy. Their reasons for seeing the works rather
than excerpts Sadra is the work of previous philosophers. Sadra often did not
name figures he cites. For today's scientific ethics, say the critics, these
actions are strictly forbidden. But its defenders, especially those in Hawzah
Ilmiyyah, Qumm, Sadra does not make the work philosophy of the quote before the
work of philosophers only, but many pieces of original thought in it. For
example, such as Morteza Mutahhari opinion in the 'philosophy of wisdom' (New
York: Mizan, 2002, p. 77-78) said (1) because the arguments that have been
quoted is not new and has been populist, like how Al-Ghazali in 'Tahafut
al-Fasasifah ', (2) after all Sadra claimed all the content in his work rather
than his argument as a whole, so Sadra does not claim that all content is
prinadinya argument, this is important because generally, the work of a
plagiarist is trying menyembinyikan nukilannya is personal property, in this
case , Sadra is not so, (3) Motahhari Sadra describes this work is a work of
philosophy, so the work of philosophy, like science, is not formed from the
void or the pilot, but to construct the arguments or the prior art, (4)
bebrbeda with literary works constructed personal, subjective, and apart from
any other kind. Motahhari also explains, the word 'Wisdom Muta'aliyah' is
synonymous with Sadra, Sadra, but is not triggered by Ibn Sinalah who started
it, and it is recognized Sadra himself.
Just as Ibn Sina, Sadra is
Being Ashlahatul wing philosopher. Previously, the more likely the teacher
Sadra, Mir Damad, which are more likely to Ashlahatul mahiyah. As we've
mentioned above regarding the existence (being) and essence (mahiyah). In my
view, every being into being (be there) must have been through mahiyah, and
every being into being, surely necessitates mahiyah back to hold a shape, and
so on without stopping, so it appears it is difficult for us to determine what
the ashlahatul, shape or mahiyah. Therefore, Mutahhari (p. 82) says the
Peripatetic who believe in the existence and the Illuminasionis kehakikatan who
believe in the essence kehakikatan not have a thorough grounding. In the work
of Mulla Sadra, is considered as mediator between feuding Peripatetic and
Illuminasionis, Mutahhari (p. 83) claimed to find nothing contradictory between
the two schools will this (?)
About the unity of form,
Motahhari been confused in this regard. He was difficult to identify a variety
of opinions on the idea of existence
as anyone. In one argument to say that existence is not as such sightings.
There is the argument that accused Suhrawardi. There is the argument
that the existence of the united, not plural, Motahhari suspect that his
argument of the 'wise. That the existence of a compound that is univocally,
while the equivocal must be united, this argument seems Peripatetic. While
understanding that the existence of a graded unite diverse sekalugus were his
Pahlawi, philosophical schools of ancient Persia. But, Motahhari own claim that
every point of view this can not belong to a certain flow digeberalisir because
kebercampuran perspective by each flow. For example, the Peripatetic also had
thoughts similar to the Pahlawi. Gradation apparently embraced by the flow of
Peripatetic, Illuminasionis and Ibn Arabi, but the difference is only in the
use of the term. Is this true? The answer is: not entirely true nor false.
The hallmark of Islamic
philosophy is to provide opportunities so that where mental mental appears it
is a way for us to acquire knowledge, either by menginderai, reasonable, and
may also involve mental intuition.
Throughout the history of
philosophy, denial and a defense of empiricism and rationalism continued to
wrestle. The defenders of the rationalist argument tajamm shows the weakness of
empirical and benefits ratio, instead of empiricism to explain the tips of the
advantages of experience rather than rationally, thus continues. Henry Bergson
has recently offered a new argument about the superiority of intuition.
According to him, reason and experience both can not be the basis for both have
drawbacks. Therefore, he proposes that only intuition alone can not doubt its
superiority.
I look at the empirical, reason and
intuition is a linear process, not something that should be debated. An
understanding is an uncontested belief for the self-understanding. Conditions
like these are probably intended Bergson. But anyway, to get to an
understanding, it is impossible dianya there by itself: (sim salabin or
abracadabra). In addition, all claiming to understand Illuminasionis sensory
perception only the disclosure of what has been understood only assumption.
Dianya If true, then he would not be contrary to what we want to.
That in order to intuition, the
beginning was the sense of capturing the experience of reality. In this case we
must rely on the belief Empiricism. The ratio also does not work in sim salabin
or abracadabra. The ratio was only constructed after the introduction of
empirical experience. I might not even be able to think or admit myself there
without my ever any menginderai. Impossible. Yet we confess that which makes us
think is what we inderai. The results of processing the results of empirical
experience by a ratio of up to mature well that's called intuition. 'That's why
Bergson himself says intuition is a high level of intellect (see: Iqbal, New
York: Jalasutra, 2002, p. 17). Debate between the primacy of empirical,
rationality and intuition is ridiculous.
The next thing we will point out
that about causation. Causation, such as Yazdi rich in 'textbook of Islamic
Philosophy': because it is necessary to stop at the Main Cause that is no
longer needed cause. Similarly, due, shall expire on the last result can not be
a cause for an effect anymore. Something used as a result of earlier is the way
things work in processing the ratio of empirical data. Thus, the existence of
cause and effect is the production of the intellect. Once again, the trigger is
constructed pengelaman empirical intellect as well. Thinkers who deny the
existence of causality is the as Hume's empiricism. Because, they do not
recognize the benefits of the ratio.
When Yazdi (Yazdi, 2010) said there
should be the main reasons that led from the first, meaning the first result
gives a limit on the first cause that he is recognized as the first cause
(Iqbal, 2002, p. 65). When the first cause can lead to a result first, then the
quality of the first cause must be the same as the first result. That way,
there is no reason to deny the ability of the first result is also able to
bring a first cause. Similarly, due to last-mentioned are not able to create a
new cause for no reason. Once again, the law of cause and effect is merely
formed by the mind. Because if the President is often regarded as a God, then
the argument that says God is formed by reason alone.
Motahhari (pp. 92-93) explains, the first
is because, the second and the third is the result of, arising from both the
existence or form. Existence of causality is only in our minds only, the
reality is not like that. Mind to make cause and effect are separated now, but
according to Motahhari, clumsy due to the raised therefore is identical with
the cause itself.
As we know, intellectually conceptualize
it works with physical things. Drafting terms of physics is pinned by a sense
as a way of knowing things metaphysical. Therefore, the intellectual, physical
and metaphysical terms it looks as if identical. Sense, with all its pros and
cons dragging things into the metaphysical law of causality.
It would seem that intuition
is more reliable as an offer worth Iqbal. But how to make that intuition is not
objective because dianya publicly owned and dianya is relative to each one who
has? And, how intuition can be trusted absolutely, not dianya also is of the
senses and the intellect that it is doubtful it: how can we believe anything
dianya is of questionable things.
The next issue discussed was
about perubana Sadra. Iqbal by Leaman main principle of reality is constantly
changing ('Introduction to Islamic Philosophy, London: Mizan, 2001, p. 36). In
fact, according to Iqbal in the afterlife even though people still continue to
move to get up get to know who he is. I am reminded of Eid al-Fitr sermon one
who said one time the Garden will be able to see God's face directly. And this
is the peak pleasure. This implies continued to proceed toward heaven penghumi
pleasure peak. Similarly, the Garden also proceed to get there through the phases
of the so-called torture.
'' Natural
materials do move substantially,'' said evolutionary Motahhari (p. 99). Iqbal
thought is similar to Sadra. As explained Motahhari (p. 97), for Sadra,
substance and overall aksidennya experienced continuous motion, no objects in
nature that are stagnant. Ibn Rushd by Leaman (p. 37) says is the whole of
nature, then nature is created in a time impossible.
In 'Philosophy Sadra' (New York:
Library, 2000, p. 25), Fazlur Rahman explains that Mulla Sadra harakah embracing
the concept of Jauhar. This concept means that the movement comes from movement
to movement that implicates nonmaterial materian. The philosophers before Sadra
did not dare to give birth to a concept like this because they think that it
can not be considered non material moving, as if moving it would change (in
accordance merrka understanding of the experience of the material), they must
be changed according to perfection, if still not perfect means to ; God is
nonmaterial, non material change so it is impossible for God is already
perfect.
In
the category of philosophical substance in sani makkulatul Suhrawardi only
accept body, soul and intellect. According to the form and have been contained
in the matter and the mattter is the content rather than body. Rejection is
what makes the theory of motion of Suhrawardi henya accidental. While Mulla
Sadra asserts Form and Matter is important categories that need to be dealt
with separately and should be clarified so that each of these ideas make
Suhrawardi was the first thinker who menemukateori substantial motion.:
Motion is a change from
one form to another. Changes that are of potential (quwah) to actualization
(fi'li). Changes to the actualization of potential necessitates four elements:
(1) mutaharriq (moving), (2) mutaharrih (moving, (3) musafah (distance), and
(4) times (the time).
Kerwanto
by analogy, the difference between the concept of motion Periptetik with Hukmah
Philosophy is like a person wearing the clothes and then open it again for the
Peripatetic wear and wear again and again without undressing long for wisdom. I
am impressed with the concept of substantial motion for synergies with quantum
theory popularized by Hessenberg.
The narrow way of thinking of the philosophers
before Sadra may also be due to the pressure of the theologians. But they are
also wrong to think God is static. After all non-moving material to affect the
motion of matter is not necessarily God; non material is not God. In fact, as
informed Al-Qur'an: God himself is always in a rush.
To easily understand the motion, said Mr Musa
Kazim (penyuting book Mizan Islamic Philosophy Series), we must first analyze
the elements of movement. First there is a moving subject, there are two
initial positions (or potential), then there are the phases of the movement
towards action (a form after the change) and some form after the change itself.
Or the duration of that phase in the
glasses of the observer is called time. So time itself in this case, relative
to the observer. But the subject, the action potential and in fact is one
substance. And because time here is the fourth dimension is relative, then
there's the motion? Because the process itself apply in time. Because time is
relative, then the motion is relative anyway.
This means that motion is also
included limitation by reason. Necessitates limiting sense of causality and
change its position to know. Both the shape and form of the action potential is
also equally a form which means the introduction of the senses and reason. Once
again, common sense and perception of nature is through the limitation.
To prove harakah
jauhariyah, that the non-material nature there is also evidenced by the
movement of time there, we can see that there are also valid duration. Our
sacred texts say a thousand years in Sina, one day there. Wallahu ‘alam.
History of Reason Hegel
Hegel is included'' footnotes'' Plato. He should impose
nalarlah that shape history. He expressed disappointment in saying Anaxagoras
alamlah shape history (Hegel, 'Reason in History', London: Teraju, 20 'h. Of
20). we know that the human understanding before Plato is not man-centered,
even long before the Greek natural philosophers, men claimed to yield to
nature. It's not entirely because in some parts of the East, actual human
beings are not controlled by nature, but friendly with it. But before Thales or
some earlier philosophers, especially in the West, have a natural claim to the
extraordinary power that human beings should be subject to full and there is
even a worship of nature. Only seelah philosopher Thales or some previous
attempts to know nature well and came to the conclusion that nature is
inanimate. Based on this conclusion, by Plato and later declared fisuf humans
are superior to nature. With that of men is to make himself as central.
Conclusion is not entirely true philosopher of nature, nature
is not really dead. He lives like a human being too. Which included the
philosopher Hegel adopts a human as the center but with a claimed control over
the history of the human seseatu the spirit of some to deny his own statement
when it refused to have any control over their natural history. Hegel was right
when claiming that control the spirit of history, but he erred when denying the
role of nature. Because the soul is not only beyond human nature, but also
beyond. Perhaps precisely is, it is a collection of spirit that transcends
human nature as well. Apathy towards nature in this day and age the greater
when we believe that it's just a natural sense perception we have. It delivers
the conclusion that nature is absolutely under control (sense) man.
When mendeklarasakin superiority over apaun, man, through
his wits, terntunya claimed to govern the physical universe. When viewed, it is
true, reason, or so it makes sense to conquer whatever perentangannya control
is to control history. But, sepenuhnyakah so? Let's see. Reason itself is a
constellation of influences. The most influential man is natural. So here, it
makes sense only tool or intermediate course, the actual control of the natural
history. But if true it's just a perception of natural reason alone, it is only
natural for the mind is a mirror to see himself. True means that control is a
common history.
Is there anything else out of mind that will determine the
history, or, if nature just sense perception, then it really makes sense,
something strange, lonely, which determines the single itself is a small part
of itself called 'history'. Hegel said that there is something outside of
reason that determines the history of God (Hegel: 2005: 21). He recognizes
religion as an instrument out of reason that will determine history. But true
religion is something beyond reason? To answer that question we need to probe a
little about religion. Religion is taken by a man who said the message from the
messenger of God through the angel named Gabriel (as). We can only accept God
as something beyond reason, but Gabriel alone is Reason itself seems though in
the capacity and conditions are somewhat different. In addition, followers of
the prophet had the choice to receive messages from transnalar can not help but
think his reason, nothing more. With a history that is formed. So here likely
formed by a sense of history is correct. And chances are also influenced by
dianya transnalar something is true as well. Reason adalam ambiguous. Dianya
bunya no limit, God himself can sometimes also called reasoning. Level of human
reasoning is not limited and limitless.
Hegel is the thinker who is rejilius, was my professor said.
He wanted the message over the religion of reason that can be applied
objectively. Apparently this is a problem for the understanding of the
environment of Christianity and its interpretation is very diverse and
difficult to put together. Objectivity is required so that religion can be
understood together to be part of reason that can be applied to be part of
history.
In the realm of the spirit, Hegel says people can find
freedom. Freedom which he means here is very abstract, because it is his spirit
of nature itself is ambiguous, not clear. This looks almost the same nature
with his There Heidegger. This is the nature of darkness and obscurity.
Human freedom, or free will exists only in his mind or the
universal idea that space. On the nature of matter, there is no such thing as
free will. Any action you want performed should mengukuti the limitations and the
natural laws of matter. It may be a small but dihayalkan in mind that it
happens great, or vice versa. What is clear is that freedom exists only in
idea, the individual nature. In fact it seems that there is freedom in the idea
itself is affected, or at least inspired by the nature of matter.
Look at all the product of man, taken from the symptoms and
the symptoms they natural reality. The aircraft inspired birds, fish inspired
by the submarine. There needs to be a party man who has the authority to realize
the ideas. They should have the best ideas are the most useful and beneficial
to all without harming anyone or anything. But unfortunately, Hegel (p. 66)
allowing the individual the subject of history is the same as doing the evils
and he was resistant to it by reason of the strength of purpose and ideals.
Hegel's statement is not entirely wrong. The issue is whether someone who
claims to receive messages from the Absolute Spirit is indeed true of the
Absolute Spirit. All admitted that he fought for the pure of Absolute Spirit,
but is it just the way the application is contrary to, or indeed any one or
some of it is actually just thought it met the Absolute Spirit.
Absolute Spirit has the power so that idea can be realized
in a particular world. This realization is through the realization of all the
particulars by him. Especially for humans, they have a certain level in this
case: The man who is closer to the absolute spirit are those who have the
desire and the desire to realize the Absolute Idea into a particular reality.
Those close to it may fail to fulfill his desire because of many obstacles from
those who are far from the idea of Absolute
Spirit. Their success or failure does not matter, as long as they try and be
consistent for the Spirit to apply its own Absolut absolute idea.
Absolud like bodies that do not have any limitations in the
struggle for the achievement of the Absolute Idea. Therefore, the body remains
constant change, continuing the previous ideas to reach the Absolute Idea.
Every body instead sengajad renew itself with a new one so that the
productivity of his fight for the Absolute become more efficient.
Absolute Idea is the desire to realize the innate potential
of human reason is a true manifestation of that idea. Hegel said that through
the realization of ethics that seem to embody the Absolute Idea in history.
This concept seems inspired from the ideas of Kant. Kant says things can be
explained by Didak metaphysical philosophy but appreciated by ethics.
Because it is a manivestasi Absolute Idea, humans have the
burden of responsibility in realizing the Absolute Idea. This goal led to the
denial of human nature mengingkasi idea to make it happen. But nature is to
apply a lot of barriers to its realization. Therefore, negotiations between the
ideas is necessary. Hegel said that older people tend to age more amenable to
negotiation than a younger, more idealistic. This is because an old seems to
have realized a lot of his ideas fail, so they chose to negotiate rather than
not at all: it would be realized.
If it's only a handful of persons are piggybacking on the
Absolute Idea to be realized, then we tend to think of the Absolute Idea is not
realized in the external reality, but in fact everything that happens in
nature, everything even the hint of rain and wind sedesir is nevertheless
Absolute Idea.
In the view of Hegel, the state is a means or a place to
realize the idea Absolud. But when gathered in the country, realized not a
single individual's Idea, in the state, respectively, and none met Idea mulik
indovidu thorough, it is a synthesis of each of the Idea. Seems the state
constitution is an abstraction of the idea of all
citizens: It is expected all citizens to be obedient and taap against the rules
because the concept is the doer of the law made it. According to Hegel,
the objective law that is practiced all proper rational citizens.
But how could the people who can contribute tens of millions
in number or may be considered his ideas have been covered in the constitution?
It seemed improbable. Therefore thinkers after Hegel interested in discussing
this issue. As Foucoult example, he beriktikat that knowledge is at once a
strength so that knowledge can be applied. In this regard, Imam Khomaini
implementing a brilliant strategy. He makes some of the most have the knowledge
gathered in Wilayatul Faqih weeks to make the state constitution.
Severity in the majority of countries, the law was made for
the interests of some people. Law must be obeyed billions of people, they must
submit to the interests of some people-oriented material, property. Billions of
people marched to support the achievement of corporate interests of some
people, they can not avoid: menghondarinya be unlawful.
When said state is the realization of freedom, Hegel is not
guilty. He was menghayalkan an organization where its members protect each
other and each may realize his freedom. It's society is a society that works
for the master, both for landlords and kings. Here Hegel insists his
frustration at the religious institutions that used for the benefit of
landlords and kings. Community anesthetized with religious texts are
interpreted in such a way as to fool the public. Oppressed people who do not
have any choice really happy with the drugs and even deliberately drugged
themselves.
Departing from the trauma of this experience, many thinkers
suggested that the state does not carry religious concepts. State policy should
be purely rational. In the country and hoped that all policy decisions taken
objectively. A state has a goal that all people free from all forms of
oppression even argue on any grounds.
The state is so objective. But at the present time the class
was actually based on a collective level of the state. The people of the world
powers to suppress the people of poor nations, strong nations been able to come
together for the welfare of its people. But that applies to the weak state, an
organization called the country gather for the oppressed people in
constitutional, legal oppression. The Constitution and the laws drawn up by the
multitude of people from the powers of the state through its agents who are
also weak weak citizens. All the products are built based on the constitution
and laws of corporate interests and the desire for a strong country folk. This
model of colonization, a new style colonialism.
Even many thinkers who are desperate with the presence of
religion in the state, Hegel is not the case. He rejects secularism and
religion and the state meyakinbah that have very deep relationships. Religion
is the heart of the human conscience, how can the state be separated from man,
so how can people be separated from religion. So the idea of secularism is most unreasonable. But it seems that religion is not
intended Hegel is kind terkonstitusi Christian and Protestant, but
religion in Hegel's view is more similar to what the teacher said, Immanuel
Kant, which is a natural condition of human nature with man's own making.
According to Hegel (2005: 98), states that provide
belandaskan religion. Humans do not have the loyalty and obedience purely on
particular matters. A section of people may be loyal to things that are
rational for several reasons, but this rationality and its temporal and
relative. Penginkaran against something that is rational is very possible.
Humans will only be loyal to God, to religious institutions did not. Therefore,
the religious meaning should not be linked to religious schools or schools that
have been confirmed tertenti. Religious sects and the flow is modified by
rationalizations. Countries that are not grounded in God alone will come to
fruition because people only have true loyalty and devotion that the Tuahan
only. Countries based on other than God's will collapse easily. The collapse of
a religion is incalculable amount of harm. In to its collapse, a state must
have sacrificed the lives and security of millions of people. In building a new
system state takes quite a bit. Blood, can be spilled again.
Hegel seems to make religion as the foundation and essence
of the country. He (h.102 said only the state religion and no state can be
formed, he says, art and philosophy can not be formed. He was always megakini
beergerak the Spirit World. Effect of this movement to form individuals who
have the awareness that they must not violate the Holy Principles Absolut. Each
step must follow the motion of the Absolute Motion of this substance.
Friedrick Nietzsche says of this nature is a room that
still, silent, rigid, static (Graham Higgin, 'Anthology of Philosophy', London:
Landscape, 2004:166). Iqbal 2002: 190) mention is Nietzsche's time serial
repetition. Apparently thinking this is the spirit Nietzsce dieariskan Hegel.
'' There is nothing new under the sun'' says Hegel (h.105). The world is
moving, but nothing changed. Everything to perfection is impossible. This
Dunian'' ... without purpose, unless lingakaran excitement as the goal itself,
without the will, unless the circle that will feel good with himself'' said
Nietzsce. Iqbal immediately sentenced the concept of time that Nietzsche was wrong
with it while rejecting Hegel. But both these Western philosophers mean time
series diproduk by our intellect, not the'' Time'' is beyond reason (if it
exists). Hegel and Nietzsche agree that perfection is not affordable, and
energy is limitless time. Tetakopi doctrine to be defended Iqbal was also not
rejected, it is bounded nature, reason can not reach beyond the nature of this
dimension. But the motion reasonable substansilah continues menglhami untu
establish new and better dimension, which apparently was not perceived by our
minds, though perhaps only now referred to the development of this sense
(badingkan with the 'motion of Substance').
Hegel said that the spirit came into the material. But for
me it's the sort of material that forms the set of spiritual energy, then form
a sub-atomic energy, atomic and sub atomic form atom to form objects. This
constellation is because the spirit of continuous motion. This seems to be
called a motion substamsi.
Geraksubstansi characteristics manifest in reality. There an
ultimate reality in the human intellect. Human beings are possessed unggu race
is the highest peak of the reality. We know that the negotiations between
individuals is inevitable. Therefore, the interaction between people, between
cultures and civilizations will be won by Atar individuals and communities that
are superior, better incarnation of the spirit in him. Abdul Hadi WM in the
'philosophy of India' says that the Indians had been conquered by the Persians
to the religion of Persia sustainable fire there. The next person who left
Persia again so now Hindu Hindu India even identical to the old religion itself
has abandoned the Persians themselves. With that, the teachings are applicable
in China and the archipelago is the heritage of Persian also means that even if
the people know it from India. Persian mystic character bequeathed to the East.
To the West, Persia brings consistently strong intellect. Through a variety of
the Eastern Roman conquest, the Persians subsequently able mengkader the natural
philosophers who list their names officially sustainable to date. The natural
folosof it is okay to be known as Greek. But actually they are from Turkey who
obtained freedom of ideas in a relatively remote from the physical war Greece.
Furthermore, the humanity of the philosopher Plato also was metamarfosisis
natural philosophy.
After Islam came, the Arabs could only partially implement
the concept. The application of religion in this way is almost similar to a
recorder which is capable of displaying fine but do not understand. After Islam
came to Persia, then religion is getting a good conscience. Islam through the
Persians find harmony between nature books with the Book of Gabriel. This
meeting gave birth to the glorious heyday difficult equaled until whenever. The
names of great Muslim scientists also almost all were Persian. The Ahlul Bayt
such as Al-Ghazali and many other scientists may have succeeded in spreading
his teachings, but even if they are of Arab descent, without mixing with the
blood of the Persians, then merekaakan still like a camel in the desert valleys
of the peninsula.
The propagator of Islam to the Ahlul Bayt archipelago but
even they must have taken a Perisia that it means they have mingled with the
blood-rich Persian intellect. Perhaps the people of Aceh, the first Islamic
taken by Salma Al-Pharisees to the archipelago. Sharif Hidayatullah, a
descendant of the Prophet. Also bleed Persia before blood hath Pasai (Muhammad
Said, 'Throughout the Ages Aceh' Vol. I).
The Apostles always emerged from among the Israelites, but
the Persians it was'' prophet''. If the Apostles who were visited by guests
from Israel Gabriel through his brain, then Gabriel's own blood to flow in each
of the Persians. Persian mix is not very
good, but a combination of Gabriel in the sky with Gabriel on the earth in an
Ahlul Bayt is remarkable for several sides.
Germans are famous most intelligent people in the West it
was the Persians who emigrated, as do other Persians to the Romans, and other
archipelago. Germany and Iran are both the most superior, the Aryans. Hitler is
not a matter of doctrine. The abject of this archipelago to see for yourself,
not just with the eyes, but all my good looks or not. So here I say: When the
Germans cleared out of Israel, then Israel would have looked for revenge on
Iran's Arya. When a child is still mighty tough Germans still claim to be
Aryans, so if Iran bertegang with Israel and her American, Germany must defend
Iran.
In history, only the Persians are the master of the East
West. All the strength and intellect West today is mulik East. Westerners
actually berbapak on the East. On the occupation of East West is a recent
Millenia is a story of the murder of a child against his father. Or it could be
seen as well as a sense of betrayal at the heart.
Unfortunately, Hegel gave a strange criterion to something
called 'history'. In the criteria, the history should be a synthesis of thesis
and antithesis to be balanced with. Naginya, India has not even had a history
of exceptional character, the reason India is a caste system are standard.
There's only power Brahmin caste, they are set up around the joints. There is
no competition there, kekastaan was static,
so continuous.
Though Al-Attas Naquib prefer the script as an indicator
that signifies the highest height of a civilization. Maybe with the indicator,
Hegel can refute by saying it is not history. History for Hegel to be an active
movement which embodies the substance of the motion. TKalau so, then that history
would not exist. Therefore, there will be no friction balance. Any civilization
or culture that will never be balanced.
Laws of nature make konfluk and conflict always appears.
This opposition stopped when there is anything rubbing the win. Then there is
one that outperformed the other is sebauh history because of the conflict has
passed. Therefore, we must be able to distinguish between 'history' and 'the
movement of history'. The movement of history is a process, while the history
is the result petikaian it. A caste is history. But dianya not really 'history'
because the losing continues moving to the beat and win well to keep moving to
maintain.
To this day, to keep moving whenever history. Today some big
corporation that is established ruler. No one is able to disturb. If follow the
concept of Hegel, the history and then stop. Hegel was right when mengetakan
Spirit was moving, but do not got a system-atitesis thesis. It's just easier
pengatahuan system to know the motion, but the truth is not the movement of the
Spirit. Moreover, analogous to the external reality, must be wrong.
Surprisingly, Hegel claimed that the script is the
characteristic quality of civilization, when character is established in a
community is a testament to a community that is stable for a long time,
thesis-antithesis Hegel was not there, which means there is no history in the
eyes of Hegel.
Does Hegel did not know that a great work can only be born
in a stable political conditions. In this condition the authorities will not
bother with any work, for nothing because his power has been very well
established. In addition, the opportunity to create great works of the author
only possible when given the conditions, environment and references are
qualified. But the intellect is the Spirit of Hegel acknowledged the purest
that can be indicated in the external reality. Finally, Hegel makes it clear
that realiras-reality is a particular embodiment of the spirit'' ... then he
can be grasped only spiritually, through the mind.'' Hegel (2005:135). So with
this philosophy is the main character in this issue. According to Hegel,
philosophy is thinking about the mind. In addition, literature and science are
not forgotten (about the subject and the relationship of literature, philosophy
and science I have argued in 'Garudaku Tough' in discussion 'The Ultilmate
Creations').
'' In general, the history of the world is the development
of Spirit in Time, as nature is the development of the Idea in Space'' (p.
139). But I saw, that through the thesis-antithesis then of history, something
which has established a case example of caste in India, not a history; but it
is time. This is what I want to say. Hegel's view quoted above, then my guess
it is true. That seems dalah this particular reality is the time, even though
the events is the incarnation of the spirit or the development of substantial
motion. At the level of substance, is the development of the spirit; at the
level of accidents, is the time. This is in line with the development of ideas
at the level of substance and motion in space in the level of accidents.
Because time is an artificial sense, it is certainly
causality that often becomes part of the debate is a production philosophy is
also reasonable. Causality was in the category of accidents. Causality only in
the mind. Then the mind mangabstraksikan hand and the door pushed open and
pinned to the reality of the law of causality.
