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"Having already treated (see: Limen, Aprill and October 2008) Cusa's doctrine of human knowledge at the level of senses, reason and intellect; where each kind of knowledge is presupposed by the next higher one as its "higher cause", now in this article the author continues to explain Cusanus' epitomology at the highest level where is a moment of absoluteness in human knowledge, viz. the knowledge of God as the fundamental A priori of human thingking. This A priori cannot be denied without affirming it just by denying, because God as "ipsa absoluta praesuppositio omnium" necessarily must be thought , not only that we are able to think something else (in order to do this, the mere idea of God is sufficient, as is already shown by Immanuel Kant) but that we are able to think anyway. Since the manner of an empirical reality nor the way of a mere idea (for both are conditional ways of being), so the manner of being of God's reality can be only be a manner beyond all manners known by us. Also beyond a "highest idea" wherein our intellectus sees coincide all other things. Human knowledge of God is like an open horizon, an infinite framework. Only within this framework any human knowledge can occur. As such this knowledge "on principle" is still without content, like an empty frame, which is to be filled by the intellectus. In virtue of its coincidence perspective, the intellect is able via imagination and reasoning to bring the sensibilia, presented to the senses, back to thhe one and only Original, to the non-being origin of all beings. This Origin present itself in otherness in the many beings in an always unique way. The work of full-filinf or perfecting our "on principle" knowledge of God by research of the beings, will never come to an end because of the infinitude of the frame. The absolute truth or the final knowledge of God remains the unattainable ultimate object of our hunt for wisdom, as Nicholas of Cues calls philosophy. "

"Teks Jawa Kuna ini berjudul Agama. Isinya uraian mengenai beberapa aspek teolog dan etika dalam ajaran agama Hindu, terutama sebutan dewa-dewa, sikap pujaan dan kelakuan yang baik atau buruk. Dalam lontar ini terdapat cuplikan-cuplikan singkat yang terdapat di luar garis panduan di bagian kanan lempir lontar, yang beberapa telah diikat dengan benang untuk menghindari kerusakan. Untuk naskah-naskah lain yang isinya sejenis, lihat lontar Kirtya 971 dan 971a di Singaraja. Informasi penulisan naskah ini tidak ditemukan, namun dilihat dari bentuk dan bunyi kolofon (h.66a) rupanya naskah ini (seperti kebanyakan rontal di FSUI) disalin (diprakarsai ?) oleh I Gusti Putu Jlantik pada tahun 1897 di Singaraja."

"Buku ini merupakan kumpulan karangan dan tulisan yang dikerjakan penulis ketika negara Indonesia sedang mengalami berbagai konflik berbau SARA. Tulisan dalam buku ini bertujuan untuk ikut mambantu upaya-upaya tetap memelihara kerukunan hidup umat dari berbagai agama."

"ABSTRACTThe desertation uses two manuscripts as the object of research. The first manuscript is Durrat Al-Fara'id Bi Syarh Al-Aqa'id. It is put away in The National Library and has number Ml. 792. The second manuscript is put in the personal collected in Aceh.There are Three reasons for choosing those manuscripts. First, they concists of an Asy?ariyah theology wich is -followed by most of the Moslems in the world. Second the theology has not been thought to the Moslem societies in a comprehensive way. Third, there is a school of inclusive and pluralist Islam with the freedom of having a religion as one of its principles.I uses two methods, those are philological method and thematic method. The philological method has an aim to get text that is far from error. The thematic method, on the other hand, aims to study the main topic of the text. The last method is used the analyze the traits of Allah such as al-Qadim, al-baqa?, ru'yatullah; to answer whether the Quran is qadim or jaded; and analyze the traits of Allah that is tanzih or tasybih.The results of the analyzes are as follows : by comparing the two manuscripts I conclude that the tirst manuscript (A) is chosen to be text adition. The choice has two reasons, ie (1) the first manuscript is older, and (2) it is more complete. The content of Asy?ariyah theology is about the doctrine of Islamic ?Aqidah, such as (1) the traits of Allah, (2) Quran as a qadim or jaded (3) the human being action, (4) qada ? and qadar; (5) ru'yatullah problems, (6) heaven and hell, and so on.In order to moderate Jabariyah and Qadariyalr, Al-Asy?ari uses the Kasb concept that refers to the acquisition of the goodness and wickedness of human being as the result of his act. The power of Asy?ariyah theology is on its critical ability in balancing dalil naqly with dalil aqly . If Mu'tazilah theology aql is used for interpreting texts and nash of Quran, Asy?ariyah theology aql is used for helping human being in understanding the traits of Allah based on Quran. Theology of Asy?ariyah is also known as mazhab wasathan (middle of the road) between Jabariyah and Qadariyah, between Mu?tazilah and Murji?ah. The weakness of the theology is in its perception of that human mind is powerless. Therefore humans being, according to the theology, should surrender to the wishes of Allah."

"This article is focused on systematic explanation of Abraham Kuyper's though on calvinism and science. Some of significant contributions of calvinism are the theological foundation of science and its liberation from church's invasion. This article uses a philosophical approach in its methodology and not a theological one. Therefore, I frequently make critical dialogues with the philosophy of science in reading and analyzing Kuyper's Nation. Final ending of this research is an articulation of its implications to the ethics of science. On this point, I will consider the contribution of David Resnick"