This may or may not be true, depending on the attitudes and wisdoms of the world leaders, including the political elites and the elites of the world's major religions on the planet. To my knowledge, it is a phenomenology of religion that develops the religious character of the 'intersubjective', that is to say, the second resumption of the use of the two terms shows the development of contemporary Islamic field of study.
Adams, “Islamic Religious Tradition,” in Middle Eastern Studies: Research and Scholarship in the Humanities and Social Sciences, ed. Normative (read: non-prescriptive, as will be described below) religiosity itself will bring about the habit of religious followers to see reality beyond themselves and the religious group in the religion's own (internal) teachings. Religious studies researchers call and classify the religious mindset model as "fideist subjectivism".
Moreover, the subjective model of religious education can do nothing against the reality of the existence of third parties (interest groups) who have always wanted to fish in troubled waters. Most conflicts in different parts of the world (Serbia, Bosnia, Somalia, Nigeria, Palestine, Ireland, Pakistan, India, Afghanistan, Philippines, Southern Thailand, Indonesia (Ambon, Poso, Papua, Aceh, Medan), Egypt, Syrian today and others almost use the subjective normative religious factors as triggers and driving engines.
Objectivity of Human Religiosity
It should be emphasized here that outsider does not mean outsider in the sense of being outside the religion he follows.21 4) Historicity. 21 For comparison, see Kim Knot, “Insider/Outsider Perspectives,” in The Routledge Companion to the Study of Religion, ed. Historically and anthropologically, it is possible to describe how the system and understanding of rituals in religions was created (origin), then changed (changes) and further developed (development), as well as the language used as a tool of communication (sociolinguistics), and how the patterns were socio-religious relations (sociology) and belief systems (anthropology).22 5) Reductionist-relativistic.
22 In an obvious development was the literature that appeared in the objective study on the reality of religion. A Social Scientific Introduction (Ontario: Broadview Press, 1999); Michael Lambek (ed.), A Reader in the Anthropology of Religion (Malden, MA: Wiley-Blackwell, 2002); Keith A. These types of letters, as far as I know, are very rare in this country, Indonesia, let alone in the entire Muslim world.
Basic characteristics of the objective type of religiosity In everyday life, religiosity is a phenomenon that can be easily observed, since the subjective approach (fideistic subjectivism) and the objective approach (scientific objectivism) do not know, talk and greet each other in the study of religions. another. While public education under the Ministry of Research, Technology and Higher Education (which should be more focused on inculcating objective religiosity - without denying the subjective - does not do what it should. Students and lecturers who pursue and focus on the sciences and technologies, as well as the teaching of conventional Islamic religious sciences ('Ulūm al-dīn) do not know the treatment of comprehensive academic religious sciences from various aspects, detailed and in-depth.23 Of course, the acquired styles and ways of religiosity are dogmatic, followed by the fact that it will be very difficult to achieve a synergy of religiosity between different types of religiosity in the world religion.
In my many years in the United States (nearly twenty years now), I have never come across a single Gulf student pursuing a graduate degree in political science, philosophy, or history. Closing the door to any kind of critical perspective has been the basis of the field of Religious Studies (especially 'Ulūm al-dīn: mine) and made it quite irrelevant. Like the study of the modern Arab state system, the sociology of religion is a necessity in the Arab world.24.
Religion in the modern era is drought, dry and even loss of fundamental spiritual values that can sustain a multifaceted unity.
Intersubjectivity of Human Religiosity: Toward a Post- Dogmatic Religiosity
The nation-state after the Second World War, mainly after the establishment of the United Nations, mainly its members were also bound by a collective agreement established in the world council. In the post-foundation of the United Nations, the history of human civilization is simultaneously bound by three values, namely the values of the local religious traditions, the values of the nation-state and values of global citizenship. The values of civility are extremely important to maintain Eternal Peace (eternal peace, unconditional eternal peace) which is desired by all community members of the world religions' followers.
In the academic and scientific world, especially in the field of religious studies, Islamic studies and humanities, the initiative and the contribution of the approach of phenomenology of. Those two approaches are less in the spirit and ethos of establishing peaceful, non-conflictual coexistence and eternal peace in various parts of the world. The Book is good enough in the field of philosophy of science of religious sciences, which is very different from the descriptions of the philosophy of science in general, because of its encounter with religious areas.
The characteristic of the subjectivity of religion has been described above with 7 (seven) tendencies inherent in it. If the internal history of the development of Islamic thought and culture can be explained in such a historical approach, so can the history of ideas and cultures of other religions. Eidetic view is the actual search for the fundamental structure, essence, substance or nature of the deepest human religiosity, i.e.
236; Ninian Smart, Dimensions of the Sacred: An Anatomy of the World's Beliefs (London: Fontana Press, 1996). Here also lies the point of separation between the social-scientific approach to religion which is only satisfied with the sides of the externalities of religions (reductionist)36 while the phenomenology approach to religion always involves the postulation of factors of 'non-falsifiable postulated alternative realities '37 (it is believed that there is an unfalsifiable/undoubtedly alternative Reality) associated with the world's religions. Understanding a set of rights ratified by the nations of the world is the common task of all religious intellectuals today.
The culmination and approach of the key words of the phenomenology of religion is the need to cultivate and sow a sense of sympathy and empathy between other people and between people and also members of world religions (Others). If the meaning of the Other were still in the old sense, then the politics of segregation, discrimination, marginalization, subjugation and elimination will reappear. Religion is very significant (significant) for followers of any religion; there is no linear evolution in religious life where those who come later are guaranteed to be better than those who come first, then it is new age religious studies oriented towards achieving eternal peace.
Concluding Remarks
It is not easy, because the general religious education throughout the world and in many Muslim countries in general is still at the subjective level, namely at the stage of 'Ulūm al-din in its classical paradigm. In confronting the subjective, objective and intersubjective types of religion, serious dialogues (Hiwar) will emerge between leaders and followers of different religions, instead of polemical, defensive and apologetic jadāl (debates). Religious thought and interpretation (al-afkār and al-tefāsīr al-dīniyyah) with a range of thinking on their subjective bases (in the field of religions; . al-adyān; al-milal in the plural form) may not be right . or wrong.45 If his interpretation is indeed false, then believers should humbly and sportsmanily be willing to adjust after considering input, criticism, and transparent and accountable public debate.
The term 'kalimah sawā' (a general word) in the Qur'an46 is very inspiring and enlightening for the contemporary human sciences in our globalized society. 45 Humility of religious denomination is necessary at a time of tension among religious followers in various places in the world. Only religious leaders and elites, political elites, scientists, scholars and researchers in higher education and research centers can formulate it using the latest scientific studies and results of in-depth research conducted by various groups focusing on interfaith dialogue studies and universities with a sensitivity of a very disturbing humanitarian issues in this modern and postmodern era.
Adams, Charles J., "Islamitische religieuze traditie", in The Study of the Middle East: Research and Scholarship in the Humanities and the Social Sciences, uitg. Ali, Abdullah Yusuf (vert.), The Holy Qur'an: Text, Translation and Commentary, Beirut: Dār al Arabia, 1989. Ess, Josep van, “The Logical Structure of Islamic Theology”, in An Anthology of Islamic Studies, red.
Haddad, Yvonne Yazbeck (red.), Muslims in the West: From Sojourners to Citizens, Oxford: Oxford University Press, 2002. red.), The Routledge Companion to the Study of Religion, Londen en New York: Routledge, 2011. Knot , Kim, “Insider/Outsider Perspectives”, in The Routledge Companion to the Study of Religion, uitg. Loewenthal, Kate M., The Psychology of Religion: A Short Introduction, Oxford:. red.), Benaderingen van de islam in religieuze studies, Tucson:.
Islam and Religious Studies: An Introductory Essay," in Approaches to Islam in Religious Studies, Martin ed., Tucson: The University of Arizona Press, 1985. ed.), The Insider/Outsider Problem in the Study of Religion: A Reader, London and New York: Cassell, 1999. Walker, Paul E., “Al-Farabi on Religion and Practical Reason", in Religion and Practical Reason: New Essays in the Comparative Philosophy of Religions, ed.
