Costan Fatlolon - Profile on Academia.edu (original) (raw)

Papers by Costan Fatlolon

Logos: Jurnal Pendidikan, Katekese dan Pastoral, 2021

Teachers of Catholic Religious Education (CRE) are essential to the educational process because t... more Teachers of Catholic Religious Education (CRE) are essential to the educational process because they serve as witnesses and ambassadors of faith to students and the school community at large. However, as contemporary science and technology advance, this identity and role are progressively disappearing. Based on the teachings of the Catholic Church, as expressed in the document Lay Catholics in Schools: Witnesses to Faith, this article is literature research that attempts to bring this identity and role back to the highest awareness of lay CRE teachers. The article's central query is: "What is the identity and role of Catholic Religious Education teachers according to the Document Lay Catholics in Schools: Witnesses to Faith?" This article offers an ideal model of CRE teachers are the primary and most important religious witnesses for the growth of the full person, students, other teachers, the school environment, and the public at large. They are significant not only because they communicate the doctrine of the Catholic Church and other educators but most importantly the teachings of Jesus Christ.

Logos: Jurnal Pendidikan, Katekese dan Pastoral, 2023

Laws are created and develops with humans, so that law is a product of ideas, thought patterns, v... more Laws are created and develops with humans, so that law is a product of ideas, thought patterns, views of life, beliefs and habits which are used as a normative standard which contains provisions and prohibitions to regulate and organize human life in order to create in society. In primordial forms of human life, law has been used even though it is still verbal, and limited in is application. When humans enter to the state life, law is used as a state tool/instrument to guarantee wider public order. Law is a means of control or social control that has supremacy so that it must be obeyed by all in society. Problems often arise when law is no longer an instrument of the state to create collective order, but it's used by a group of people (oligarchy) as a political vehicle to protect their personal or group interests.

Logos: Jurnal Pendidikan, Katekese dan Pastoral, 2024

This article discusses Arendt and Sen's concept of freedom. The two thinkers discuss this topic i... more This article discusses Arendt and Sen's concept of freedom. The two thinkers discuss this topic in the context of social and political life. The main question that this article addresses is: "What are the similarities and differences between Arend and Sen on freedom?" Using a critical analysis approach, this article argues that although these two thinkers come from different eras their thoughts on freedom have some agreements and specific differences. Their agreement here points to some similarities, supports and connections between their thoughts whereas the different positions here refer to some specific ideas which is mainly due to some specific or peculiar context of their ideas on freedom. The similarity between the two thinkers is that they indirectly agree that freedom is concerned with the capability or all the possible ways to be and to do, and the absence of repressive policies. Nonetheless, Arendt's reflections on freedom were not in an atmosphere of socio-political emergency marked very seriously poverty, injustice, tyranny, and political pressure. Sen, on the other hand, was precisely in that atmosphere: the problem of welfare, contemporary poverty, injustices, contemporary capitalism. ABSTRAK Artikel ini membahas konsep kebebasan menurut Arendt dan Sen. Kedua pemikir tersebut membahas topik ini dalam konteks kehidupan sosial dan politik. Pertanyaan utama yang dibahas dalam artikel ini adalah: "Apa kesamaan dan perbedaan pandangan antara Arend dan Sen tentang kebebasan?" Dengan menggunakan pendekatan analisis kritis, artikel ini berpendapat bahwa meskipun kedua pemikir ini berasal dari era yang berbeda, pemikiran mereka tentang kebebasan memiliki beberapa kesamaan dan perbedaan khusus. Kesepakatan mereka di sini menunjukkan pada beberapa kesamaan, dukungan, dan hubungan antara pemikiran mereka. Sedangkan posisi yang berbeda di sini mengacu pada beberapa ide spesifik mereka yang terutama disebabkan oleh beberapa konteks spesifik atau khusus dari ide-de mereka tentang kebebasan. Kesamaan antara kedua pemikir tersebut adalah bahwa mereka secara tidak langsung setuju bahwa kebebasan berkaitan dengan kemampuan atau semua cara yang mungkin untuk menjadi dan melakukan sesuatu, dan tidak adanya kebijakan yang represif. Meskipun demikian, refleksi Arendt tentang kebebasan tidak berada dalam suasana darurat sosial-politik yang ditandai dengan oleh kemiskinan, ketidakadilan, tirani, dan tekanan politik yang sangat serius. Di sisi lain, Sen justru berada dalam suasana itu: masalah kesejahteraan, kemiskinan kontemporer, ketidakadilan, kapitalisme kontemporer.

Media: Jurnal Filsafat dan Teologi, 2025

Empathy has become an integral component of the contemporary educational curriculum. This study h... more Empathy has become an integral component of the contemporary educational curriculum. This study has been formulated as a review of literature employing a critical-exposition methodology to examine Edith Stein's ideas on empathy and education, as well as her impact on Catholic Religious Education (CRE). The primary objective is to elucidate Stein's perspectives on empathy and education with the purpose of enhancing religious educational practices and fostering empathy in both educators and students within Catholic educational institutions. The fundamental inquiry of this research is: "What role does Edith Stein's concepts of empathy and education play in shaping Catholic Religious Education?" The results of this analysis indicate that Stein's beliefs regarding empathy as a deliberate effort to comprehend others' experiences and education as a structured endeavor to humanize students in all facets are particularly significant in reforming CRE within Catholic schools at primary and secondary levels in Indonesia. Key aspects include a comprehensive anthropological outlook, well-defined and sustainable educational objectives, tailored instructional materials reflecting students' interests, abilities, and circumstances, experiential teaching methods, and the essential traits of humility, faithfulness, and adherence to Church teachings in educators. Additionally, this article proposes that PAK materials can address gender ideology issues and incorporate the five stages of empathy learning-value reflection, problem-solving & decision-making, content integration, project development, and transformation stages. ABSTRAK: Empati telah menjadi bagian integral dari kurikulum pendidikan modern. Penelitian ini merupakan sebuah studi kepustakaan dengan pendekatan eksposisi-kritis tentang konsep empati dan pendidikan menurut Edith Stein dan sumbangannya bagi Pendidikan Agama Katolik (PAK). Tujuannya adalah menjelaskan konsep Stein tentang empati dan pendidikan dalam rangka memperkaya praktik Pendidikan agama dan mengenbangkan katakter empatik guru dan murid di sekolah-sekolah Katolik. Pertanyaan sentral penelitian ini adalah "Apa sumbangan konsep empati dan pendidikan menurut Edith Stein bagi Pendidikan Agama Katolik". Penelitian ini menemukan bahwa gagasan Stein tentang empati sebagai usaha sadar untuk memahami pengalaman orang lain dan pendidikan sebagai usaha terencana untuk memanusiawikan peserta didik dalam segala dimensinya sangat signifikan untuk merekonstruksi mata pelajaran PAK di sekolah dasar dan menengah Katolik di Indonesia, dalam hal visi antropologi holistik; tujuan pendidikan yang jelas dan berkelanjutan; materi pendidikan yang sesuai dengan minat, bakat, dan situasi siswa; metode pendidikan yang berpusat pada pengalaman; dan guru yang rendah hati, beriman, dan konsisten terhadap ajaran-ajaran GerejaArtikel ini menawarkan agar materi PAK dapat mencakup masalah ideologi gender dan mengadaptasi lima tahap pembelajaran empati, yaitu tahap refleksi nilai, pemecahan masalah & pengambilan keputusan, integrasi makna, pengembangan proyek, dan perubahan.

Fides et Ratio : Jurnal Teologi Kontekstual Seminari Tinggi St. Fransiskus Xaverius Ambon, 2023

Politik pada hakikatnya merupakan cara mengatur sebuah pemerintahan demi kebaikan warga negara be... more Politik pada hakikatnya merupakan cara mengatur sebuah pemerintahan demi kebaikan warga negara berdasarkan nilai-nilai etis universal. Namun, hakikat politik ini dihancurkan oleh para pelaku politik yang secara sadar menyebarkan opini dan infomasi yang tidak benar demi kepentingan politik pribai dan kelompok mereka sendiri. Artikel ini merupakan sebuah eksposisi kritis terhadap politik kebohongan (politics of lying), politik kebenaran (politics of truth), dan demokrasi Indonesia dari perspektif etika politik Buddhisme. Argumentasi utamanya ialah politik kebohongan mengabaikan prasyaratprasyarat epistemik tentang rasionalitas, kritik, kebebasan, keterbukaan, and partisipasi publik untuk mendiskusikan mengenai isu-isu bersama. Pendalaman demokrasi di Indonesia mengandaikan perwujudan prinsip-prinsip etika "politik kebenaran" seperti rasionalitas, kritik, kebenaran, kesetaraan, keterbukaan, dan partisipasi inlusif warga negara dalam proses pengambilan keputusan tentang masalah-masalah bersama.

Filocracia: An Online Journal of Philosophy and Interdisciplinary Studies, 2016

This paper relates the practice of the Indonesian Pancasila democracy in relation to the play of ... more This paper relates the practice of the Indonesian Pancasila democracy in relation to the play of the Good. It asks: “how can Pancasila democracy tell us about the play of the good in Indonesia?” Pancasila, legally, is the official philosophical foundation of the Indonesian state and a central element in Indonesian political discourse. The word Pancasila consists of two Sanskrit words, panca meaning ‘five,’ and sila meaning ‘principle.’ Pancasila, thus, literally means ‘five principles’ essential to the conduct of Indonesian nation-building. What will become clear through the course of this work
is the argument that Pancasila democracy can indeed provide the space where the common good can be discerned inasmuch as it embodies the aspirations of a
sovereign people who can chart their own destinies. If it opens itself to reforms in both theory and law, Pancasila can ground the principles of deliberative democracy that
is essential for the building of a truly modern and progressive nation-state.

Tulisan ini merupakan upaya dialog keilmuan antara neuroscience dan filsafat. Menurut neuroscienc... more Tulisan ini merupakan upaya dialog keilmuan antara neuroscience dan filsafat. Menurut neuroscience seluruh alam pikiran manusia ditentukan oleh mekanisme internal otak. Tesis ini menantang pemikiran filsafat khususnya tentang masalah determinisme dan kebebebasan: apabila seluruh pemikiran ditentukan oleh mekanisme internal otak maka sebenarnya manusia tidak bebas dalam mengekplorasi alam pikirannya karena sejak awal telah ditentukan oleh proses mekanik internal tersebut. Menghadapi dilema tersebut, tulisan ini menawarkan komunikasi sebagai "prinsip ultim" bagi otak, pikiran dan praksis hidup manusia. Komunikasi bukan saja merupakan bagian sentral dari otak, melainkan juga merupakan "momentum pembebasan" bagi para filsuf dalam mengusahakan sebuah neurophilosophy yang berkualitas dan "momentum pencerahan" bagi masyarakat multikultural.

Melintas: , 2022

This article assesses the shortcomings and possibilities of deepening civic participation in Indo... more This article assesses the shortcomings and possibilities of deepening civic participation in Indonesia's government decentralization. Applying an expositive-critical-reconstructive approach and using Habermas's theory of law and democracy, this study addresses the main question: "What democratic principles must be adhered to by Indonesian citizens to achieve the purpose of government decentralization?" This article argues that government decentralization in Indonesia has brought democracy closer to the people; however, it did not necessarily result in the active participation of citizens in local government affairs and in crafting local regulations. This defi cit requires the local governments to institutionalize the ideal lawmaking procedures and inherit democratic ethos. The local people must be educated and capacitated to maximize the benefi ts of government decentralization, while civil society groups step in to practice democratic principles in civic participation and lawmaking.

Saat ini kita berada dalam suatu masa dunia baru, yakni periode post-metafisik atau posttradision... more Saat ini kita berada dalam suatu masa dunia baru, yakni periode post-metafisik atau posttradisional. Demikian Jürgan Habermas (1929-), filsuf kontemporer asal Jerman, 2 memotret situasi dunia saat ini. Dalam periode ini tugas ontologis-metafisik yang diemban oleh para filsuf sejak awal untuk mencari "prinsip terdalam realitas" 3 telah dipertanyakan dan didevaluasikan secara mendasar guna menjelaskan secara baru pluralitas "ada-ada di dalam dunia" (beings in the world). Karena itu, filsafat modern harus mengubah arah investigasinya dari pemikiran metafisik menjadi postmetafisik atau "metafilsafat" (metaphilosophy). 4 Pemikiran postmetafisik pada hakekatnya menekankan perubahan obyek formal eksplorasi filosofis dari "subyek yang mengetahui" (subject knowing) kepada "kemungkinan untuk mencapai kesepakatan secara rasional" melalui bahasa dan tindakan komunikatif dengan meniadakan pengetahuan metafisik dan unsur-unsur pandangan religius. 5 Dengan kata lain,

Budhi: A Journal of Ideas and Culture, 2022

From the perspective of Habermas's theory of law and democracy, Indonesia's democratic project wi... more From the perspective of Habermas's theory of law and democracy, Indonesia's democratic project will require the "reformation" of political institutions and the development of its citizens' democratic consciousness. The former can be achieved through constitutional amendments while the latter is mediated by civil society and non-governmental organizations. To bridge the gap between the democratically oriented provisions of the constitution and the non-democratic practices of those who govern Indonesian society, political structures and procedures that recognize the equal rights and deliberative principles embedded in Pancasila, the state's official philosophy, can be harnessed in order to institutionalize and hasten the processes of democratization in Indonesia.

Jurnal Konstitusi

This article evaluates the amendment process of the 1945 Constitution conducted by the MPR from 1... more This article evaluates the amendment process of the 1945 Constitution conducted by the MPR from 1999 to 2002. The theoretical framework used is Jürgen Habermas’s theory of law and democracy. By employing an expositive-critical-reconstructive approach, this article argues the amendment of the 1945 Constitution was inclusive but not participatory because the process was more dominated by the MPR and it did not include the active participation of ordinary citizens, including civil society groups, the mass media, and radical groups in the society. The remedy to this problem is for the MPR to institutionalize ideal conditions of deliberative democracy that grant publicity, transparency, civic participation, and rational communication between the executive body and citizens in every phase of the constitutional amendment process.

BERBAGI: Jurnal Kateketik dan Pastoral, 2015

Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory

Page 1. Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory ... more Page 1. Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory Judith Butler Philosophers rarely ...