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"ABSTRAKSkripsi ini bertujuan untuk mengangkat dan memperjelas permasalahan justifikasi epistemik. Descartes, pada kedua buku tersebut, diasumsikan memiliki argumentasi yang mendasari pengetahuan-pengetahuan yang ia temui. Beberapa dari pengetahuan tersebut adalah eksistensi diri, distingsi mind-body, dan realitas objektif. Epistemologi Descartes berangkat dari fondasi 'aku berpikir'; pengetahuan tersebut niscaya benar dan indubitable. Dari situ, Descartes mengetahui bahwa substansi ada dua: mind dan body. Setelah itu, ia mendeduksi (non-silogistik) bahwa pengetahuan mengenai realitas objektif bukan direpresentasikan oleh sensasi, melainkan direpresentasikan oleh ide-ide bawaan di dalam mind. Dari penelitian saya, saya berkesimpulan tiga hal. Yang pertama Descartes melakukan kekeliruan (invaliditas) ketika ia mengetahui eksistensi diri. Descartes keliru mencampur knowing-how dan knowing-that, dan menganggap 'aku berpikir' sebagai objek, hal yang dihipotesiskan tidak luput dari Evil Genius. Yang kedua pengetahuan mengenai distingsi mind-body inkoheren. Hal ini dikarenakan kekeliruan kategoris yang ia lakukan. Yang ketiga prakondisi pengetahuan Descartes mengenai realitas objektif tidak mencukupi. Hal ini dikarenakan justifikasi realitas formal dengan realitas objektif sama, dan akhirnya pengetahuan tersebut bergantung pada natural light. Oleh karena ketiga hal tersebut, argumentasi Descartes, dalam kedua buku tersebut, mengenai eksistensi diri, distingsi mind-body, dan realitas objektif tidak justified.

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ABSTRACTThis undergraduate thesis aims to clarify the issues raised about the problem of epistemic justification. Descartes, on both of this book, is assumed to have underlying arguments on the knowledge he discovered. Some of these knowledge are self-existence, the mind-body distinction, and objective reality. Descartes‘ epistemology started from the foundation of 'I think'; such knowledge is necessarily true and indubitable. Descartes recognized that there are two substances: mind and body. Then, he deduced (non-syllogistically) that the knowledge of objective reality is not represented by sensation, but rather by the innate ideas inside of the mind. From my research, I concluded three things. First, Descartes committed an invalid deduction when he discovered self-existence. Descartes mistakenly mixed 'knowing-how' and 'knowing-that', and thought that 'I think' as an object, things which is hypothetically couldn't escape from the Evil Genius. Second, the mind-body distinction is incoherent. This is caused by categorical error that he committed. Third, Descartes' precondition of knowledge about objective reality is not sufficient. This is because in Descartes formal reality and objective reality is the same, and ultimately the knowledge depend on natural light. Because of these three notions, Descartes' arguments inside the two books, about the existence of self, mind-body distinction, and the objective reality are not justified."

"Film adalah salah satu jenis karya sastra yang digunakan sebagai media untuk memberi gambaran fenomena di masyarakat. Remaja merupakan bagian dari kelompok masyarakat yang tidak dapat dipisahkan. Kehidupan remaja di Belanda dituangkan dalam sebuah film berdurasi 100 menit berjudul Wij karya Rene Eller yang dirilis pada tahun 2018. Permasalahan yang dibahas pada penelitian ini adalah penggambaran kenakalan remaja dalam film Wij (2108) dan representasinya di masyarakat Belanda. Tujuan dari penelitian ini untuk memaparkan bentuk-bentuk kenakalan remaja dalam film Wij (2018) serta perbandingan penggambarannya dalam film dengan realita di masyarakat Belanda. Metode penelitian yang digunakan adalah deskriptif kualitatif dengan menggunakan teori sosiologi sastra Sapardi Djoko Damono serta Wellek dan Warren. Penelitian ini juga menggunakan pendapat dan pemikiran dari beberapa peneliti sosial Belanda antara lain; Van der Laan dalam penelitiannya mengenai penurunan kenakalan remaja di Belanda, serta Grasmeijer yang meneliti mengenai pengaruh keluarga terhadap perilaku antisosial remaja. Berdasarkan analisa yang telah dilakukan, ditemukan bentuk-bentuk kenakalan remaja dalam film Wij (2018)  yaitu; mabuk minuman beralkohol, penganiayaan, prostitusi remaja, dan kejahatan properti. Faktor penyebab kenakalan remaja dalam film Wij (2018) ternyata selaras dengan fakta di masyarakat Belanda. Analisa yang dilakukan membuktikan bahwa film Wij (2018) merepresentasikan kehidupan remaja di masyarakat Belanda. Film sebagai ceriman kehidupan sosial masyarakat tidak hanya menampilakan sisi baik, tetapi juga sisi buruk dalam bentuk kenakalan remaja.

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Film is a type of literary work that is used as a medium to convey images of phenomena in society. Teenagers are part of a community that cannot be separated. The life of teenagers in the Netherlands is outlined in a 100 minutes film entitled Wij by Rene Eller which was released in 2018. The research problem is the depiction of juvenile delinquency in the film Wij (2108) and its representation in Dutch society. The aim of this research is to explain the forms of juvenile delinquency in the film Wij (2018) and compare the film with reality in Dutch society. The research method used is descriptive qualitative using the literary sociology theory of Sapardi Djoko Damono and Wellek and Warren. This research also uses the opinions of several Dutch social researchers, including; Van der Laan in his research about the drop of  juvenile delinquency in the Netherlands and Grasmeijer who researched the influence of the family on teenagers’ antisocial behavior. Based on this analysis, forms of juvenile delinquency were found in the film Wij (2018), namely; underage drinking, assault, teenage prostitution, and property crimes. The factors causing juvenile delinquency in the film Wij (2018)  are in line with the facts in Dutch society. The analysis carried out proves that film Wij (2018) is a reflection of Dutch society. Films as a reflection of society not only show the good side, but also the bad side in the form of juvenile delinquency."

"Terdapat banyak nasihat yang akan memotivasi diri pembaca, terutama bagi mereka yang sedang mengalami masa-masa sulit. Buku ini mengajak pembaca untuk mensyukuri hal-hal baik yang terjadi dalam hidup mereka. Memotivasi pembaca untuk menjadi pribadi yang l"

"Narasi populer terlepas dari berbagai tema yang berusaha dibawa cenderung menempatkan unsur-unsur kekerasan dalam proses penceritaannya. Fenomena ini lebih lagi terlihat dalam cerita yang menampilkan manusia sebagai karakter utamanya. Bagi Rene Girard, agaknya kejadian tersebut niscaya karena manusia pada dasarnya tidak memiliki desire atau keinginan bawaan. Girard melihat adanya suatu mimetic desire dimana manusia saling meniru keinginan satu dengan yang lain hingga menimbulkan konflik. Pemikiran Girard tersebut tercermin dalam video game The Last Of Us Part II yang mengemas cerita humanisnya melalui kacamata kekerasan. Game keluaran Naughty Dog pada tahun 2020 tersebut memantik berbagai macam diskusi atas pembuatan karakter dan cerita yang begitu nyata kendati berlatar begitu jauh dari keseharian kita. Maka dari itu, saya disini mengidentifikasi mimetic desire dari berbagai fitur yang disediakan oleh game tersebut, seperti pilihan bebas yang diberikan pada pemain untuk membunuh tawanan, dan lain sebagainya. Lebih lanjut lagi, saya melihat bagaimana sejatinya hadir sebuah paradoks dalam cerita humanis yang dibentuk melalui kacamata kekerasan. Paradoks tersebut memiliki peranan penting dalam kritik akan kekerasan yang berusaha disampaikan oleh video game dan Rene Girard.

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Popular narratives, regardless of the various themes they try to convey, tend to place elements of violence in the storytelling process. This phenomenon is even more visible in stories that feature humans as the main characters. For Rene Girard, it seems that this incident was inevitable because humans basically do not have innate desires or desires. Girard saw the existence of a mimetic desire where humans imitate each other's desires to cause conflict. Girard's thoughts are reflected in the video game The Last Of Us Part II which presents a humanist story through the lens of violence. This game released by Naughty Dog in 2020 sparked a lot of discussion regarding the creation of characters and stories that are so real even though the setting is so far from our daily lives. Therefore, here I identify mimetic desire from the various features provided by the game, such as the free choice given to the player to kill prisoners, and so on. Furthermore, I see how a paradox actually exists in humanist stories that are formed through the lens of violence. This paradox has an important role in the critique of violence that video games and Rene Girard try to convey."

"Al-Asbun adalah sebuah buku karya Pidi Baiq yang memiliki keistimewaan format yang mengandung nilai paradoks yang membuatnya berbeda dengan buku humor pada umumnya. Paradoks tersebut dinilai sulit dipahami sehingga memungkinkan timbulnya pertanyaan mengapa buku ini dapat dikategorikan sebagai buku humor. Oleh karena itu, penelitian melalui aspek linguistik ini dilakukan dengan harapan mampu menjawab pertanyaan tersebut. Pertama, untuk melihat bagaimana format tersebut membentuk humor dalam wacana, penelitian ini menggunakan salah satu bab dari Al-Asbun yang dianggap dapat mewakili keseluruhan buku, yakni "Rapia". Selain suprastruktur format, penelitian dilakukan untuk melihat faktor lain yang mungkin dapat memunculkan humor, yakni suprastruktur naratif dan gaya bahasa. Teori yang digunakan untuk penelitian ini adalah teori suprastruktur format berupa iluminasi yang dinyatakan oleh Ann dan McGlynn, suprastruktur naratif oleh Labov dan Waletzky dan teori mengenai gaya bahasa Keraf. Kesimpulannya, suprastruktur format, suprastruktur naratif, dan gaya bahasa merupakan faktor-faktor yang membentuk humor dalam wacana "Rapia" sebagai perwakilan dalam buku Al-Asbun sehingga buku tersebut dapat diberi label sebagai buku humor.

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Al-Asbun is a book by Pidi Baiq which has a distinctive format that contains paradox that makes it different from the books of humor in general. The paradox is considered difficult to understand so it brings the question of why this book can be categorized as a humor book. Therefore, research through the linguistic aspect of this is done with the hopes of answering the question. First, to see how the format form of humor in discourse, this study using one of the chapters of Al-Asbun which is considered to represent the entire book, entitled "Rapia". In addition to the superstructure of the format, the research done to see other factors that may bring humor, which are the superstructure of narrative and style. The theory that is used for this research is the theory of superstructure form in the form of illumination expressed by Ann and McGlynn, superstructure narrative by Labov and Waletzky and stylistic theory by Keraf. In conclusion, the superstructure form, superstructure narrative and style are all factors that make up the humor in discourse "Rapia" as a representative in the book Al-Asbun so that the book can be labeled as a book of humor."

"Since the sexual revolution began in Europe, the sexual discourse i.e. homosexuality, lesbianism, bisexuality and transexuality could be a scientific discourse and many scholars start doing research this area. The development of sexual revolution is also bring up the movement of homosexual revolution communities.

This thesis describes and analyzes the Same Sex Marriage Policy in the Netherlands, Belgium and Spain from the international perspective. The Netherlands is one of the European states which is having a free and liberal sexual tradition because the government could accommodate the sexual attitude into non-bias gender policy. The legalization of homosexuality in the Netherlands took by the French through "French Napoleonic Code at 1811. The code explained that the liberation and marriage of homosexuality is guarantee by policy. This Code is follow by the Dutch government and they make a non-bias gender policy such as Same Sex Marriage Policy and also Prostitution Policy. From the democracy theory, it is visible that the Netherlands have a "Sexual Social Democracy" because they give the tolerance for another aspiration, expression, the difference and human rights.

The liberal democration in the Netherlands, it should be like a pioneer for the other European countries. After Dutch government legalizes the Same Sex Marriage Policy in 2001, Belgium is also legalizing it in 2003. One of the European countries which is surprised all over the world is Spain. Spain is the country in the Mediterranean bay which has a strong Catholic tradition, but the Spanish government could accommodate the homosexual communities with the Same Sex Marriage Policy in 2005. From this point of view, the Netherlands it should be use a "latent" ideology to marketization their liberal democration. This pattern is one of the contemporary powers at the global era which is named Soft Power. This power is like a psychological power because they use values, morals and cultures as a dominant power. The method is to promote the attractive values and cultures, not with the repression but with the persuasion and argumentation.

The method of this research is descriptive. After describing the whole problems then we analyze it from the cases. In the mean time, the data's research technique of this thesis is from books, scientific journals, newspapers, the documents and internet.

In brief, this thesis analyzes the Same Sex Marriage Policy in the Netherlands, Belgium and Spain, complete with the international debates regarding this policy. On chapter 4 and 5, the researcher make a differentiation between homosexual communities in Europe and Indonesia, and this differentiation will be a challenge to advocate them to achieve their rights as a human being."

"ABSTRAKStudi ini akan mengulas bagaimana penalaran asosiatif memungkinkan diskursus kebudayaan Indonesia bergulir dan membingkai para pelakunya dalam satu proyek kehidupan sosial bersama. Penalaran asosiatif, sejauh beberapa kajian antropologi terdahulu memperlihatkan, dikonseptualisasi sebagai fitur cara berpikir masyarakat primitif yang cacat dalam menangkap realitas khususnya ketika dibandingkan dengan modus berpikir modern yang saintifik. Telusur-telusur antropologis lainnya terhadap bentuk rasionalitas yang berbeda dari rasionalitas yang identik dengan masyarakat Barat cenderung mengabaikan konseptualisasi ini dan lebih berfokus memperlihatkan bagaimana penalaran liyan yang dikajinya juga logis dan masuk akal. Namun, penulis melihat konsep penalaran yang juga galib dianggap tak menaati prinsip kemasukakalan ini mempunyai faedah justru memungkinkan hubungan sosial yang ekstensif terselenggara, dan ini terlihat dari bagaimana tubuh pengetahuan diskursus kebudayaan Indonesia yang metaforis memungkinkan para pelaku yang tak sulit dikatakan bagian dari kehidupan modern sekalipun membayangkan keterlibatan dirinya dalam diskursus ini. Dibayangkan sebagai watak dari sebuah bangsa, kebudayaan senantiasa memperoleh tempat sebagai topik yang urgen karena dianggap variabel yang tak bisa tidak diperhitungkan bila bangsa bersangkutan ingin menaja diri menjadi bangsa yang unggul, betapapun dalam praktiknya kita tak bisa mempertanggungjawabkan adanya entitas empiris kebudayaan Indonesia. Kapasitas analogi antropomorfistis kebudayaan yang membuat para pelaku secara imajiner merasa berada dalam kompetisi konstan dengan entitas kebangsaan lainnya, dalam praktiknya, jauh lebih berarti untuk menggerakkan mereka sebagai kolektivitas alih-alih plausabilitasnya.

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ABSTRACT

This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility;This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility."