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"Membahas mengenai agama dan masyarakat untuk memberikan kontribusi bagi terciptanya keidupan masyarakat yang bermartabat, toleran, dan menghargai keragaman yang adalah realitas masyarakat Indonesia"

"Krisis moneter yang terjadi di Indonesia mengakibatkan banyak perusahaan melakukan restrukturisasi. Salah satu dampaknya adalah turunnya harga pasar saham-saham di bursa efek bahkan hingga dibawah nilai nominalnya. Karena perseroan terbuka tidak boleh menerbitkan saham baru dengan harga di bawah nilai nominalnya, maka PT Bank Lippo Tbk memprakarsai penerbitan saham kelas baru yang memiliki nilai nominal di bawah nilai nominal saham lama. Dengan demikian PT Bank Lippo Tbk dapat melakukan right issue dengan harga penawaran di bawah nilai nominal saham lama. Saham baru ini memiliki kedudukan yang sama dan sederajat dengan saham lama sehingga dengan demikian memiliki hak yang sama dengan saham lama. Hal ini menimbulkan kontroversi karena Undang-undang Perseroan Terbatas/UUPT dan Undang-undang Pasar Modal/UUPM belum mengatur mengenai hal ini. Pokok permasalahan yang diteliti adalah sejauh mana peraturan perundang-undangan di bidang perseroan terbatas dan pasar modal mengatur mengenai hal ini dan bagaimana perlindungan hukum bagi pemegang saham. Penelitian dilakukan dengan metode penelitian hukum normatif dan sumber data sekunder. Kesimpulan penelitian ini adalah UUPM maupun peraturan Bapepam (Badan Pengawas Pasar Modal) tidak mengatur mengenai hal tersebut, dengan demikian harus mengacu pada UUPT. UUPT mengenal adanya klasifikasi saham lain (klasifikasi saham selain saham biasa) ke dalam kelas-kelas yang lebih kecil. Dengan demikian klasifikasi saham biasa dapat pula diklasifikasikan ke dalam kelas-kelas yang lebih kecil. UUPT tidak mengatur hubungan nilai nominal saham dengan hak pemegang saham. Dengan demikian saham dengan nilai nominal berbeda dapat memiliki hak yang sama maupun berbeda. Pemegang saham lama terlindungi dengan diwajibkannya persetujuan Rapat Umum Pemegang Saham untuk efektifnya Right Issue. Ketentuan hukum belum memberikan perlidungan bagi pemegang saham baru, namun Bapepam mengatakan bahwa pemegang saham lama tidak dapat mengkonversikan sahamnya menjadi saham baru berdasarkan nilai nominal."

"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. "

"Although practiced in many countries and made Western countries economically advance, capitalism, or later known as neo-liberal economic system is often criticized and even rejected by some scholars and muslim communities such as HTI (Hizb at-Tahrir Indonesia). Even so whether Islam is practically and conceptually agains capitalism or not is a contentious issue. This articles concludes that Islam tends to be closer to capitalism than socialism. The reason for this is that although Islam emphasizes economic justice, it rejects the absence of individual ownership, especially the means of production, equality in absolute income, and the role of the state that is too strong (totalitarian) to establish economic justice, three ideas of socialism. On the contrary, Islam recognizes individual ownership business competition, where the economy is determined by market mechanism; and rationality of economic enterprise, whether the instrumental, legal and scientific ratio, as the three main ideas of capitalism. Yet, there are some differences between Islam and capitalism, namely the Islamic emphasis on fair competition and ethical rationaly which take into consideration the humanity and ethical values. In spite of these differences, the concept of welfare state or a mixed capitalism is an economic system similar to Islam, although in some ways they are different. "