Name : Miswari
Class :
2nd Sememester, Post-Graduate Islamic Phylosophy, ICAS-Paramadina
Lesson : Comparative Phylosophy
Lecturer : Dr. Abdulaziz
Abbaci
A Work for Final Test:
INCREDIBLE SHADRA
Substance Motion of Mulla Shadra: A Comparison with Hegel's
Absolute Spirit Motion
Introduction
Mulla Shadra has substantial motion has
unrejectable of 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. Bouth
‘motions’ is a matter beyond the power of extraordinary. Shadra’s Great
thoughts have no yet to find resistance in modern Islamic Philosophy. Likewise
in the West, the motion of the substance by Hegel is still a reference to the
present Western thinkers.
Substance Motion
The ‘world' which mean here is not
merely visible to the eye and nor 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 (semesta
yang mengembang). Stephen Hawking, the famous astronomist believe it. 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 in space (meruang)
and in time (mewaktu) rejected by
Nietzshe. It Germany philosopher to say that everything is just meruang-mewaktu: pertceiveable and
thouhgable. Everything that has
meruang-mewaktu, 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'' McTaggart said, because
conditions change is time. Existencialism believe that time mind beyond time
(Al-Fayyadl, 2006:19). But what about the mind that is beyond time time?
Human
consciousness, which is behind them do not have time, is be motioned? 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, apriori
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 under reason according to the motion that
coincided with the time conceptualized. With this we have to accept that change
is also the formation of mind.
The
Thinkers before Mulla Shadra 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 foundation 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, Bayazid Bistami’s student said. 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: '' Allah
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, does
not enlarge or shrink, not expand themselves, they just change himself; as a
whole ...'' (Friedrich Nietzsche). It German's philosopher true sayings when
properly observed. for himself the changes do not apply, the change applies
only to the observer. Mean 'to change' (mengubah) different
from 'changed' (berubah) . 'Changed',
according to observers, while the 'to change', according to the subject itself.
Then ‘to change’ is equal to 'moved' (bergerak).
For the subject, because it is necessary to keep moving. This motion appears apriori, more essence (azali) than reason. 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 have a beat. The substance of the reach of sense. ''If you asked about the
Spirit (Ruh), saying 'Spirit of the
affairs of my Lord', and not given you the knowledge but little'' (QS: al-Isra
': 85). Things that are not covered can be appreciated through a behavioral
sense. Therefore, Kant asks ethics for released from any inclination subject
matters perceiveable (terpersepsi) 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 manifest 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 time, intellect the
it first 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 crash individual moral
and destruction of a civilization. Achievement of the new substance motion law
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 striking media and opinion for the benefit
of a handful of the capital.
Mulla Shadra
A philosopher would be great if his
presence could provide a solution to the conundrum faced by the Ummah. Conundrum was never be soluted
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 honour 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 Shadra.
Our
partner, Mulyani'' Azzam'' has become a good friend when he was able to give an
explanation that I can understand the meaning of 'ashlahatul wijud’ and 'ashlahatul
mahiyah'. Azzam said, thinking 'ashlahatul
wujud’ more complex and profound than ashlahatul
mahiyah. Ashlahatul mahiyah had
stopped on when a quidity formed. Quidity formation in an understanding of the
truth itself. According to the ashlahatul
mahiyah, Azzam said. But if we understand it is the truth itself? According
to the ashlahatul wujud, what we
understand it is not the truth as it is. Do blue sky as I see on a clear day
it's really the blue colored?
Modern science, Azzam said, really
has support on material essence. Because, it turns out what we are perceive is
not what it is. But the science is able to unpack the mystery object
observations, we do not seem like not understand anything, the more we were
puzzled. After all, science is not the standard glasses of pure truth,
subatomic microscope observation 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 quidity essence (ashalatul mahiyah) own. Azzam’s another
explanation, ashalatul wujud is
superior beings 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 ashalatul wujud, something
more essential is the realization. Its existing form by itself, apriori, more than that, he is ‘badhihi’. For example, an infant, he was
able to distinguish between being and not directly. Because, according to the
arguments of the ashlahatul wujud,
form does not need verification. Many things that need verification, but 'being'
there's no need to prove. But can we believe the argument like this? Each form
must contain mahiyah, and vice versa
(sebaliknya). But about which of the
two was the more essential, that the philosophers who moot.
Mulla Shadra is often blamed
as the plagiarist's philosophy works. Their reasons for seeing the works rather
than excerpts Shadra is the work of previous philosophers. Shadra 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, Shadra 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 Murtadha Mutahhari’s opinion in the ‘Filsafat Hikmah' (Bandung: 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 Shadra claimed all the content in his work rather than his
argument as a whole, so Shadra does not claim that all content is his private
arguments, this is important because generally, the work of a plagiarist is
trying to hew his personal property, in this case , Shadra is not so, (3) Mutahhari
Shadra 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) some with literary works constructed personal,
subjective, and apart from any other kind. Mutahhari also explains, the work ‘Hikmah Muta'aliyah' is synonymous with Shadra,
but Shadra is not triggered by Ibn Sina (Avicenna) who started it, and it is
recognized Shadra himself.
Just as Ibn Sina, Shadra is
Ashlahatul Wujud wing philosopher. Previously, the more likely the teacher of Shadra,
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 ashalatul
wujud and The Illuminasionis is who
believe in ashlahatul mahiyah not
have a thorough grounding. In the work of Mulla Shadra, 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, Mutahhari 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,
Mutahhari 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, Mutahhari 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
appears it is a way for us to acquire knowledge, either by observation,
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 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’t not be the basis for both
have drawbacks. Therefore, he proposes that only intuition alone can’t 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 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. It
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 experience. Impossible.
Yet we confess that which makes us think is what we experience. 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, Yogyakarta: 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 'Buku Daras Filsatat Islam’: 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’t 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 empirical intellect experience 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. Mutahhari (ps.
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 Mutahhari, 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 it’s publicly owned and it’s is relative to each
one who has? And, how intuition can be trusted absolutely, not it’s also is of
the senses and the intellect that it is doubtful it: how can we believe
anything it’s is of questionable things.
The next
issue discussed was about Shadra’s substance motion. Iqbal by Leaman main
principle of reality is constantly changing ('Pengantar Filsafat Islam’, Bandung: 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 pleasure
peak people. Similarly, the Garden also proceed to get there through the phases
of the so-called torture.
''
Natural materials do move substantially,'' said evolutionary Mutahhari (p. 99).
Iqbal thought is similar to Shadra. As explained Mutahhari (p. 97), for Shadra,
substance and overall aksidennya experienced continuous motion, no objects in
nature that are stagnant. Ibn Rusyd (Averroes) by Leaman (p. 37) says is the
whole of nature, then nature is created in a time impossible.
In 'Fisafat Shadra' (Bandung: Pustaka, 2000, p. 25), Fazlur Rahman
explains that Mulla Shadra embracing the concept of Harakah Jauhar. This concept means that the movement comes from
movement to movement that implicates nonmaterial material. The philosophers
before Shadra did not dare to give birth to a concept like this because they
think that it can’t be considered non material moving, as if moving it would
change (in accordance them 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 Suhrawardi’s makkulatul tsani 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 only
accidental. While Mulla Shadra 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 found substantial theory 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) waqt (the time).
Accordong
to Kerwanto’s analogy, the difference between the concept of motion Peripatetic
with Philosophy of Hikmah 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 Shadra 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, 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 here, one day there.
Reason History of Hegel
Hegel is included'' footnotes'' of Plato.
He should impose that Reason shape history. He expressed disappointment in
saying Anaxagoras natureshape history (Hegel, 'Nalar dalam Sejarah', Jakarta: Teraju, p. 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 Thales is the philosopher 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 philosopher of 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 think 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
declarate superiority over all, man, through his wits, thus claimed to govern
the physical universe. When viewed, it is true, reason, or so it makes sense to
conquer whatever the critic control is to control history. But, whole so? Let us
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 transreason can’t 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 it’s trans-reason something is true
as well. Reason is ambiguous, it’s have no limit, God himself can sometimes
also called ‘Reason’. Level of human reasoning is not limited and limitless.
“Hegel
was religious thinker”, Fristian 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 follow the limitations and the natural laws of matter. It
may be a small but 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 Absolute Idea. Absolute 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 in universe 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 metaphysical
philosophy but appreciated by ethics. Because it is a manifestation of Absolute
Idea, humans have the burden of responsibility in realizing the Absolute Idea.
This goal led to the denial of human nature reject 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 is nevertheless Absolute Idea.
In
the view of Hegel, the state is a means or a place to realize the idea Absolute.
But when gathered in the country, realized not a single individual's Idea, in
the state, respectively, and none met Idea own of individual 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 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 will 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’t avoid: hew be unlawful.
When
said state is the realization of freedom, Hegel is not guilty. He was imagine
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 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 make sure 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 constitution of 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 based of 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. The rejection 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 that have been confirmed. 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 God 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’t be formed. He was always sure motion the Spirit World. Effect
of this movement to form individuals who have the awareness that they must not
violate the Holy Principles Absolute. 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, 'Antologi Filsafat', Yogyakarta:
Bentang, 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 world'' ... without purpose, unless ring 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 producted 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. But doctrine to be defended Iqbal was
also not rejected, it is bounded nature, reason can’t reach beyond the nature
of this dimension. But the motion reasonable substance continues blessed for establish
new and better dimension, which apparently was not perceived by our minds,
though perhaps only now referred to the development of this sense. 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 substance motion.
Gerak substansi
(substance motion) characteristics manifest in reality. There an ultimate
reality in the human intellect. Human beings are possessed better 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 Reason individuals and communities that are
superior, better incarnation of the spirit in him. Abdul Hadi WM in ‘Falsafah 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 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 birth the natural philosophers who list their names
officially sustainable to date. The natural phylosophers 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 they will 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 Persia that it means they have mingled with the blood-rich
Persian intellect. Perhaps the people of Aceh, the first Islamic taken by Salman
Al-Pharisees to the archipelago. Sharif Hidayatullah, a descendant of the
Prophet. Also bleed Persia before blood Samudra Pasai (Muhammad Said, 'Aceh Sepanjang Abad' 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 conflict 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 East own. Westerners actually as father (berbapak) on the East. On the occupation
of East West is a recent century 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.
In Hegel’s opinion, 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, empire
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. If 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 conflict and conflict always appears. This opposition stopped
when there is anything rubbing the win. Then there is one that outperformed the
other is a 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 it conflict.
A caste is history. But it’s not really 'history' because the losing continues
moving to the beat and win well to keep moving to maintain.
Till
today, 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 said Spirit was moving, but do
not got a antithesis-thesis system. It's just easier knowledge 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 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 Tangguh' in part: 'The Ultimate
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'' (Hegel, 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 that is 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 to
abstract hand and the door pushed open and pinned to the reality of the law of
causality.
Concutions
Phylosophy is don’t accept knowledge
what are find by experiecce (Indera)
nor what is reason perceived. Phylosopy want to know how is realitiy is (apa yang sesungguhnya). Mulla Shadra is
a incredible philosopher. He shows knowledge apa yang sesungguhnya, beyond experience and reason. This
philosophy model was adopted by many today physophers. In Western philosophy,
looks, Henry Berguson is the first philosopher who is believe that intuition is
beyond experience and reason. I prefer Bergson with Heideggar. Heideggar is
trying to shows Being but without reason. It’s will reject, there is no any
knowledge with out throught reason. Intuition it most throught experience and
reason.
Hegel
is so cleaver. He can proof that whatever can we perceive is under our
intellect. The thinks beyond our intellect is not joining time. Time and space,
are only product of our reason. Here sees Postmodernism Phylosophers are miss
understood of modern Western Phylosophers.
Sources:
Al-Fayyadl, Muhammad, ‘Derrida’, Yogyakarta: LKIS, 2006
Hadi, Abdul WM , ‘Falsafah India', Jakarta: Fakultas Falsafah dan Agama Universitas
Paramadina
Hegel, 'Nalar dalam Sejarah', Jakarta: Teraju, 2005
Higgin, Graham, 'Antologi Filsafat', Yogyakarta:
Bentang, 2004
Iqbal, Muhammad, ‘Pembangunan Kembali Pemikiran Agama dalam Islam’
Yogyakarta: Jalasutra, 2002
Leaman, Oliver, 'Pengantar Filsafat Islam’, Bandung: Mizan, 2001
Miswari, , 'Garudaku Tangguh’, Jakarta: PII Press, 2011
Mutahhari, Murtadha, ‘Filsafat Hikmah', Bandung: Mizan, 2002
Rahman, Fazlur 'Filsafat Shadra', Bandung: Pustaka, 2000
Said, Muhammad, 'Aceh Sepanjang Abad' Medan: Waspada (Vol. I)
Yazdi, Muhammad Taqi Misbah, 'Buku Daras Filsatat Islam’ Jakarta:
Shara Press, 2010
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