This paper analyzes the role of six tropes （metonymy, synecdoche, metaphor, analogy, allegory, and irony） in Nietzsche＇s and Novalis＇ writings on language and cognition, using the comparison to show how a negative...This paper analyzes the role of six tropes （metonymy, synecdoche, metaphor, analogy, allegory, and irony） in Nietzsche＇s and Novalis＇ writings on language and cognition, using the comparison to show how a negative element in Nietzsche＇s attitude towards the tropic nature of cognition underlies well-known problems in his response to nihilism. These problems include ambiguities in Nietzsche＇s attitude to truth, and the question of how well he can carry through his project of affirming the individual on the basis of a creative reinterpretation of experience. I maintain that Novalis understands language and cognition to be tropic in a similar way as Nietzsche does, and that these writers provide similar critiques of discursive reason on the basis of what they view as its stultifying rigidity and misleading claims to a ＂literal＂ form of objectivity. However, I argue that Novalis avoids Nietzsche＇s difficulties by maintaining that a creative element in cognition does not rule out a variant of a correspondence notion of truth. Although Novalis＇ account thus falls foul of Nietzsche＇s goal of providing an immanent affirmation of human experience, the comparison shows that a Nietzschean attempt to provide a convincing model of individual self-affirmation should integrate a more positive role for trope, which can support a satisfying conception of the value of human creativity.展开更多
The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion...The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this paper, I would like to offer three arguments in order to advance a thesis that one＇s suffering is redemptive of others. First, the conservation law of mass says that matter of a closed system can neither be created nor destroyed, although it may be differently rearranged. This may be applied to the experience of suffering, to allow the conservation law of suffering： My unjust self-interest costs pains in others to the level of the same amount but if I voluntarily suffer a sacrifice, others will have their pains lightened to the analogous level. Second, notion of yin-yang helps to support the redemptive thesis of suffering. The notion says that all things in the reality consist of two complementary opposite Capacities that interact within a greater whole, as part of a dynamic system. Then, my acceptance of suffering and the decrease of other＇s pain are two complementary capacities of one reality. Third, any person is responsible for his own act, so is a society as a whole. Then, as an individual restores his damaged person, when he commits a crime, by being suffered or punished, a society restores itself to its own proper state, when any member of the society is wronged, by suffering communally in one way or other.展开更多
Unethical behavior among university students such as cheating and plagiarism has weakened the character of honesty in education. This fact has challenged those who perceived education as a holistic process of internal...Unethical behavior among university students such as cheating and plagiarism has weakened the character of honesty in education. This fact has challenged those who perceived education as a holistic process of internalizing values and norms that lead to the formation of students＇ moral principles and moral behaviour. Educators have played the role of ensuring the students to internalize and realized moral values and norms. A study of 360 students of the second semester who enrolled at the course of ＂ethical and personal development＂ at Atma Jaya Catholic University in Indonesia showed that unethical behavior such as cheating and plagiarism were rarely done. However, a deep look at the reason the students did academic dishonesty has prompted the permissiveness of student＇s moral life. This study proves that academic integrity among university students is worrisome, and it is worsened by the fact that they were enrolled in the course of ＂ethical and personal development＂. Seriously taking into consideration the strong desire of students to change the culture of academic misconduct, the authors argue that an educational model which is not oriented excessively to cognitive performance is needed. The authors argue that this position has to be practiced in line with the involvement of ＂clean＂ students who are involved as role models in influencing the formation of student awareness and ethical behavior.展开更多
This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based ide...This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based identity＂ can be used as theoretical foundation to explore and explain the phenomena of dakwah movement performed by the alumni of KAMMI. Field research on KAMMI alumni role provides the primary empirical foundation for investigating frame continuation, a sustainability of the dakwah movement beyond students＇ movement organization. Discussion about KAMMI alumni＇s role provides empirical evidences about how they have strong commitment on either political or religious activities （or both） as their strategies to maintain and continue their previous identity as both political and religious activists. The main foundation for their activism is a value of dakwah （proselytizing）, in which Islamic values are believed to be a suitable vehicle for constructing a sacred society in democratic era of Indonesia. The KAMMI alumni believe their movement is a significant religious duty.展开更多
文摘This paper analyzes the role of six tropes （metonymy, synecdoche, metaphor, analogy, allegory, and irony） in Nietzsche＇s and Novalis＇ writings on language and cognition, using the comparison to show how a negative element in Nietzsche＇s attitude towards the tropic nature of cognition underlies well-known problems in his response to nihilism. These problems include ambiguities in Nietzsche＇s attitude to truth, and the question of how well he can carry through his project of affirming the individual on the basis of a creative reinterpretation of experience. I maintain that Novalis understands language and cognition to be tropic in a similar way as Nietzsche does, and that these writers provide similar critiques of discursive reason on the basis of what they view as its stultifying rigidity and misleading claims to a ＂literal＂ form of objectivity. However, I argue that Novalis avoids Nietzsche＇s difficulties by maintaining that a creative element in cognition does not rule out a variant of a correspondence notion of truth. Although Novalis＇ account thus falls foul of Nietzsche＇s goal of providing an immanent affirmation of human experience, the comparison shows that a Nietzschean attempt to provide a convincing model of individual self-affirmation should integrate a more positive role for trope, which can support a satisfying conception of the value of human creativity.
文摘The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this paper, I would like to offer three arguments in order to advance a thesis that one＇s suffering is redemptive of others. First, the conservation law of mass says that matter of a closed system can neither be created nor destroyed, although it may be differently rearranged. This may be applied to the experience of suffering, to allow the conservation law of suffering： My unjust self-interest costs pains in others to the level of the same amount but if I voluntarily suffer a sacrifice, others will have their pains lightened to the analogous level. Second, notion of yin-yang helps to support the redemptive thesis of suffering. The notion says that all things in the reality consist of two complementary opposite Capacities that interact within a greater whole, as part of a dynamic system. Then, my acceptance of suffering and the decrease of other＇s pain are two complementary capacities of one reality. Third, any person is responsible for his own act, so is a society as a whole. Then, as an individual restores his damaged person, when he commits a crime, by being suffered or punished, a society restores itself to its own proper state, when any member of the society is wronged, by suffering communally in one way or other.
文摘Unethical behavior among university students such as cheating and plagiarism has weakened the character of honesty in education. This fact has challenged those who perceived education as a holistic process of internalizing values and norms that lead to the formation of students＇ moral principles and moral behaviour. Educators have played the role of ensuring the students to internalize and realized moral values and norms. A study of 360 students of the second semester who enrolled at the course of ＂ethical and personal development＂ at Atma Jaya Catholic University in Indonesia showed that unethical behavior such as cheating and plagiarism were rarely done. However, a deep look at the reason the students did academic dishonesty has prompted the permissiveness of student＇s moral life. This study proves that academic integrity among university students is worrisome, and it is worsened by the fact that they were enrolled in the course of ＂ethical and personal development＂. Seriously taking into consideration the strong desire of students to change the culture of academic misconduct, the authors argue that an educational model which is not oriented excessively to cognitive performance is needed. The authors argue that this position has to be practiced in line with the involvement of ＂clean＂ students who are involved as role models in influencing the formation of student awareness and ethical behavior.
文摘This paper examines an empirical evidence of a frame continuation performed by KAMMI alumni, a contemporary Indonesian Islamic social movement organization. The concepts of ＂frame continuation＂ and ＂value-based identity＂ can be used as theoretical foundation to explore and explain the phenomena of dakwah movement performed by the alumni of KAMMI. Field research on KAMMI alumni role provides the primary empirical foundation for investigating frame continuation, a sustainability of the dakwah movement beyond students＇ movement organization. Discussion about KAMMI alumni＇s role provides empirical evidences about how they have strong commitment on either political or religious activities （or both） as their strategies to maintain and continue their previous identity as both political and religious activists. The main foundation for their activism is a value of dakwah （proselytizing）, in which Islamic values are believed to be a suitable vehicle for constructing a sacred society in democratic era of Indonesia. The KAMMI alumni believe their movement is a significant religious duty.
