WHEN GOD, HUMAN SPIRIT, AND KNOWLEDGE MEET: A New Paradigm of the Interconnectivity of the Orchestration of the Sciences in the 120 Inaugural Speeches of Professors at the State Islamic University of Sunan Kalijaga Yogyakarta, Indonesia 1991-2026
Penulis: Prof. Dr. Waryani Fajar Riyanto, S.H.I., M.Ag.
ISBN: 978-623-xxx
Penerbit: LaksBang Akademika
Cetakan I: November 2026
Deskripsi: vi, 329 hlm.; 16×24 cm.
Harga: Rp 150.000,-
Sinopsis
Bringing together the big three of God (I/SUBJECT), human (i/subject), and science (its/object) within a single breath of the epistemology of interconnectivity may well constitute an original and visionary contribution. This triad differs from Ken Wilber’s (big three: i, we, it[s]), Sir Karl Popper’s (three worlds: subjective [i], cultural [we], and objective [it]), Habermas’s (three validity claims: subjective sincerity [i], intersubjective justness [we], and objective truth [it]), Plato’s (beautiful, good, and true), Buddhism’s (Buddha, Dharma, and Sangha), and Immanuel Kant’s immensely influential trilogy: the Critique of Pure Reason (objective science), the Critique of Practical Reason (morals), and the Critique of Judgment (aesthetic judgment and art).
The big three seeks to shift Islam from being an “object of study” to becoming a “thinking subject,” to connect the products of knowledge with the existential source of knowledge, and to integrate ontology, epistemology, and spirituality (sufism) simultaneously. To realize this vision, this work enriches its analysis with classical turāth sources and modern scholarship that may not yet have been explored or systematically organized by other researchers. This inaugural speech may also serve as a source for the historiography of Islamic thought in Indonesia and beyond. It demonstrates that UIN Sunan Kalijaga is not merely an educational institution but also a laboratory for the contestation and development of modern Indonesian Islamic epistemology, religious studies, and science. The primary issue, therefore, is not merely the curriculum but the paradigm of knowledge itself.
