<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI"^^ . "This study takes as it's starting point the question: How Paul Ricoeur’s\r\nhermeneutics can carry out its emancipative duty? Or, how his emancipative\r\nhermeneutics can explain critically the relation between power, ideology and\r\ninterest that playing a role in the tasks of the subject emancipation and the social\r\none?\r\nTo answer the questions, this study does library research from the primary\r\nand secondary sources to analyze the thoughts of Ricoeur’s dialogue-partners. I\r\nuse an analysis-descriptive method that isn’t limited to description on the main\r\nsubject and its revolved circumstances, but come up with analysis why and how\r\nthe main subject (in this case, Ricoeur) arranging the basis for the chosen-point of\r\nview, the discourse which is developed with tradition, text, symbol together with\r\nthe causality which has constructed them.\r\nThis study brings in an analysis that Ricoeur builds his hermeneutic by\r\nway of doing dialogue with a lot of thoughts. Firstly, he characterized all the\r\nframework of thoughts that which he has made as his dialogue-partners, i.e.\r\npositivism, phenomenology, romanticism and structuralism are traceable to the\r\ninfluence of Cartesian’ cogito. He called them as the school of Descartes, i.e the\r\nnon-emancipative thoughts. These thoughts sharpen the analytical knife of\r\nRicoeur’s hermeneutic whose elements are the opened-subject, which involves in\r\ncontext-concern, accepts the mediation from the other, imaginative-productive,\r\nand dialogic.\r\nIn addition to holds a dialogue with the non-emancipative thoughts,\r\nRicoeur also do the same with his emancipative partners, among of them are three\r\nmasters of suspicion that is Marx, Freud dan Nietzsche, then with a representative\r\nof the ideology criticism, Habermas, with a representative of traditional\r\nhermeneutic, Gadamer, and with a representative of the ethics of the other,\r\nLevinas. These six emancipative partners has helped to sharpen the analysis knife\r\n©UKDWxv\r\nof Ricoeur’s hermeneutic whose elements are: the transformative praxis; the\r\nmoral-politic consciousness; critical against dogmatism and contextual minded;\r\nideology criticism and emancipation interest; affirmative to the history as a\r\npositive possibility; and reciprocal-simmetrical.\r\nWhat is Ricoeur meant by emancipation, first of all, is the subject\r\nemancipation or is called also \"self-understanding” or \"self-consciousness”.\r\nHence the subject emancipation means “that the interpretation of a text culminates\r\nin the self-interpretation of a subject who thenceforth understands himself better,\r\nunderstands himself differently, or simply begins to understand himself\". From\r\nthis subject emancipation, Ricoeur then moved forward to the society\r\nemancipation that he explained as \"'ethical intention' as aiming at the 'good life'\r\nwith and for others, in just institutions\". The emancipation in Ricoeur’s\r\nhermeneutic means the emancipation of the subject for ethical intention so that be\r\nable to live a just life with and for others in just institutions.\r\nThe understanding of emancipation and its elements then applied to\r\nanalyze the emancipation tasks in three contexts: emancipation of the poor,\r\nemancipation of the ecological damage and the women and emancipation from the\r\npolitico-economics injustice that bring upon the tension of radicalism-terrorism.\r\nThe hermeneutics of the poor emancipation is enabled by setting up the\r\nsubject be opened (1), to the context involvement (2), and accepts mediation from\r\nthe other, that is from the victims and the poor (3), as the vicars of Christ’ that\r\ninspiring the imaginative-productive interpretation about the just life expectancy\r\n(4), taking up the dialogical (5), and transformative praxis with other community\r\n(6), in order to achieve a moral-politics consciousness (7), and be critical against\r\ndogmatism and be contextual thank to respecting the just local values (8), using\r\nthe ideology criticism’s knife and holding the emancipation as the only legitimate\r\ninterest (9), all at once be affirmative to history and tradition as a positive\r\npossibility (10), thereby the new relation between individuals in the community\r\nbecome symmetrical and reciprocal (11).\r\nThe emancipation hermeneutic of the ecological damage and the women\r\nare enabled by setting up the subject be opened to (1), context involvement (2),\r\n©UKDWxvi\r\nand accepts the mediation from the other, i.e. from nature’s voice and the women\r\n(3), as the vicars of Christ’ that inspiring productive-imaginative interpretation\r\nabout the just biotic community and life expectancy (4), taking up dialogical (5),\r\nand transformative praxis with other communities (6), to achieve moral-politics\r\nconsciousness (7), and be critical to dogmatism and be contextual thank to\r\nrespecting the just local values on the nature and the women (8) using the\r\nideology criticism’s knife and holding emancipation as the only legitimate interest\r\n(9), all at once be affirmative to history and tradition as a positive possibility (10),\r\nthereby the new relation with the nature and the women in the biotic community\r\nrun in symmetrical and reciprocal way (11).\r\nThe emancipation hermeneutic on the political-economics injustice that\r\nbring in the radicalism-terrorism tension is enabled by setting up the subject be\r\nopened (1), to contexts involvement (2), and accepts mediation from the other, that\r\nis the marginal, the small and the weak people, i.e. the victims of the global\r\nimperialism (3), as the vicars of Christ’s that inspiring the productive-imaginative\r\ninterpretation on the global solidarity and life economy expectancy(4), taking up\r\ndialogical (5), and transformative praxsis with other communities (6), to achieve\r\na moral-political consciousness (7), and be critical against dogmatism that\r\nunsupportive to the just life and be contextual to the context ‘s concern (8), using\r\nthe ideology criticism’s knife and holding emancipation as the only legitimate\r\ninterest (9), all at once be affirmative to history and tradition as a positive\r\npossibility (10), thereby the new relation with all people going on in the\r\nsymmetrical and reciprocal justice (11)"^^ . "2016-11-01" . . . . "Universitas Kristen Duta Wacana"^^ . . . "Doktor Teologi, Universitas Kristen Duta Wacana"^^ . . . . . . . . . . . . "de Jong"^^ . "Kees"^^ . "de Jong Kees"^^ . . "J.B"^^ . "Banawiratma"^^ . "J.B Banawiratma"^^ . . "John Christianto Simon"^^ . ""^^ . "John Christianto Simon "^^ . . "Syamsuddin"^^ . "Sahiron"^^ . "Syamsuddin Sahiron"^^ . . . . . . "HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI (Text)"^^ . . . "57130005_bab1_bab6_daftarpustaka.pdf"^^ . . . "HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI (Text)"^^ . . . "HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI (Other)"^^ . . . . . . "indexcodes.txt"^^ . . . "HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI (Other)"^^ . . . . . "HTML Summary of #7155 \n\nHERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI\n\n" . "text/html" . . . "BT Teologi Doktrinal"@id . .