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"Tesis ini adalah penelitian terhadap apa itu hakikat realitas menurut Slavoj Zizek. Penelitian ini menggunakan metode refleksi kritis dan fenomenologi-hermeneutika Gadamer untuk menganalisis teori yang ditawarkan oleh Slavoj Zizek. Menggabungkan Psikoanalisis Lacanian dengan Idealisme Jerman, pemikiran Zizek penuh dengan kontradiksi dan paradoks karena memang realitas itu ternyata sarat dengan kontradiksi. Realitas simbolik ternyata hanyalah fiksi yang menyembunyikan di belakangnya suatu void yang memberikan dimensi performatif. Temuan penelitian ini adalah tidak ada sesuatu yang konsisten akan dirinya sendiri; dan dengan demikian realitas simbolik tidak lengkap, tidak selesai, dan berkontradiksi secara internal. Dalam pemikiran Zizek tidak ada sesuatu yang tidak cacat secara ontologis; tidak ada substansi yang bukan merupakan kegagalan representasi namun justru kegagalan representasi ini adalah konstitutif akan esensi substansi. Akan tetapi, sejauh realitas itu tidak utuh dan terbelah dari dalam, subjek memiliki potensi untuk bebas secara radikal: subjek dapat membangun dunia lain, realitas simbolik yang lain.

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This thesis is a research on what is reality according to Slavoj Zizek. This study uses critical reflection and Gadamer's phenomenology-hermeneutics methods to analyze the theory offered by Slavoj Zizek. Combining Lacanian Psychoanalysis with German Idealism, Zizek's thinking is full of contradictions and paradoxes because reality is indeed full of contradictions. Symbolic reality turns out to be just a fiction that hides behind it a void that gives a performative dimension. The findings of this study are that nothing is self-consistent; and thus symbolic reality is incomplete, inconsistent, and internally contradictory. In Zizek's thinking there is nothing that is not ontologically flawed; there is no substance which is not a failure of representation but rather that this failure of representation is constitutive of the substance’s essence. However, in as much as reality is incomplete and divided from within, the subject has the potential to be radically free: the subject can construct another world, another symbolic reality."

"Paul Ricoeurʹs contribution to the theory of interpretation, or hermeneutics, is considerable: he ranks among the masters of this discipline alongside Schleiermacher, Dilthey, Heidegger and Gadamer. In addition to major works like The Conflict of Interpretations, he wrote many articles and shorter texts which deserve to be discovered and rediscovered. These allow us to gain a deeper understanding of the development of his work over time and to appreciate the full range of his contribution. Some of the texts examine the nature of metaphor while others guide the reader through the many challenges of the hermeneutic problem - from the symbol to the text, then to the text as action, taking full account of the ethical implications. Here one encounters Ricoeurʹs reflections on the future of hermeneutics and his abiding concern to explore the relations between hermeneutics and analytical philosophy. -- Back cover."

"Agen moral otonom ndash;yang bebas dari pengaruh ekstenal dan secara a priori merumuskan prinsip-prinsip oyektif-universal yang menjadi kewajibannya ndash;dikonstruksi Kant dalam pengaruh Pencerahan, yang cenderung bersandar pada rasio dan menolak tradisi atau otoritas eksternal. Di sisi lain agen moral historis ndash;yang berakar dalam komunitas dan dideterminasi historisitasnya ndash;dirumuskan MacIntyre di bawah pengaruh Postmodernisme yang asumsi-asumsi Pencerahan seperti otonomi. Dengan menggunakan hermeneutika Gadamer sebagai conceptual framework dan didukung oleh konsep refleksi kritis Habermas, ditemukan bahwa operasi akal dan hati nurani untuk menginternalisasi dan mengkritisi norma-norma komunitas memungkinkan agen moral historis tetap memiliki otonomi karena tidak dideterminasi oleh historisitasnya.

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Autonomy moral agent ndash free of external influence and in a priori formulates objective and universal principles that become his obligation ndash constucted by Kant in the effects of enlightenment, which inclined towards rationality and rejected traditional or external authority. On the other hand, historical moral agent ndash grounded in community and determined by his historicity ndash defined by MacIntyre in light of Postmodernism with its anti enlightenment assumtions like authonomy. Using Gadamer rsquo s hermeneutics as conceptual framework, supported by a critical theory of Habermas, it was found that operation of reason and conscience to internalized and critized the norms of community enable autonomy of historical moral agent because he is not determined by his historicity."

"Disertasi ini merupakan studi hermeneutika feminisme bagi penafsiran Alquran, khususnya hermeneutika feminisme dalam pemikiran Amina Wadud. Problem metodologis dalam penafsiran Alquran telah melahirkan penafsiran yang bias gender dan telah membuat perempuan menjadi subordinat dan tertindas. Isu-isu gender telah melahirkan pandangan bahwa kedudukan perempuan lebih rendah dari laki-laki dan kemanusiaan perempuan tidak utuh. Dalam upaya mencapai kesetaraan dan keadilan gender, Wadud membongkar bias gender dalam penafsiran Alquran untuk direinterpretasi dengan pendekatan hermeneutika feminisme.Tujuan disertasi ini adalah memformulasikan model hermeneutika feminisme dalam pemikiran Wadud, yaitu mengeksplisitkan cara kerja dan asumsi-asumsi metodologis yang terkandung dalam hermeneutika feminisme. Konstribusi penting hermeneutika feminisme adalah memunculkan tafsir feminis, sebuah tafsir yang mengumandang suara perempuan dalam Alquran.

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This dissertation is the study of feminist hermeneutics in the Alquran, particularly, implementing feminist hermeneutics in Wadud?s literature/texts. Methodological problems in the interpretation of the Alquran has caused gender bias interpretations and has made women subordinate and oppressed. Gender isues spawned the view that the position of women in society is considered lower than male and female humanity is deemed incomplete. Thus, in order to achieve equality and gender justice, Wadud dismantles gender bias in the interpretation of the Alquran for reinterpretation.The purpose of this dissertation is to formulate models of feminist hermeneutics used in Wadud?s literature/texts. It shows how feminist hermeneutics works and methodological assumptions in feminist hermeneutics. The important contribution of feminist hermeneutics is to include feminist interpretation, an interpretation which articulates the voice of women in the Alquran."

"Ch. 1. Two case studies in creativityCh. 2. The study of creativityCh. 3. The cognitive perspective on creativity, part I : ordinary thinking, creative thinking, and problem solvingCh. 4. The cognitive perspective on creativity, part II : knowledge and expertise in problem solvingCh. 5. Case studies of creativity : ordinary thinking in the arts, science, and inventionCh. 6. The question of insight in problem solvingCh. 7. Out of one's mind, part I : muses, primary process, and madnessCh. 8. Out of one's mind, part II : unconscious processing, incubation, and illuminationCh. 9. The psychometric perspective, part I : measuring the capacity of think creativelyCh. 10. The psychometric perspective, part II : the search for the creative personalityCh. 11. Confluence models of creativityCh. 12. Understanding creativity : where are we? where are we going?"