Endgame with Gita Wirjawan - Budhy Munawar Rachman: Ketika Anda Berpikir, Anda Berfilsafat

Episode Date: April 11, 2025

Budhy Munawar Rachman, dosen Sekolah Tinggi Filsafat Driyarkara, berbicara tentang pentingnya filsafat di era informasi, dinamika akal-wahyu sepanjang sejarah filsafat, serta peran Nurcholish Madjid (Cak Nur) dalam membangun fondasi keislaman di Indonesia.#Endgame #GitaWirjawan #FilsafatCatatan dan referensi tambahan dari episode ini:https://sgpp.me/eps215notesJelajahi dan jadi bagian dari komunitas kami:⁠https://endgame.id/⁠Untuk ajakan kolaborasi dan kerja sama, hubungi kami di sini:⁠https://sgpp.me/contactus

When we're it's really we've been philosophic, but actually philosophy is something a day-day-harmes. A little bit about why are this, why be it's

actually, baccate philosophies that are in us. I always see philosophy to as one of one

one to anyone can't make people can make sure guru, that'shavat, it's very important.

Dachat. Dachat, that's, if guru he's not from the bidang studying, and he madejerkar-khan things

philosophies from the fielding. But, but what's interesting, the per-bincangance and agamac

is a thing that really, really, very, very, very, very,

very, and wakyu, is that's how much? Is it's about the other? Hello, I'm friends, today we're in Drataka, as well,

the student in STF DRIARCARA. Mr. Mr. Thank you. Thank you, thank you, thank you, for the endangani.

Bapa, you've got enough in STF, Driarkara, a back in Jakarta. I'm...

I'm, yeah, Lair de Jakarta. Tell it, ma. How much the I'm

I'm backer I'm from the other say say that's like that's the other from from the

personteran the their two in two koiii in two kowro with affiliation NU that's from the Aya

Iiob in Sumenep Madura, but affiliation Muhammadia. So, we're from the community NU and Mohamediah. Hanyah.

Hanyah In fact, N.U. Then, I'm more dominant. So I'm getting pediguan and un-u-la,

kind of, but in the other also there also, there's for me, for mebadi,

I'm, I'm, I'muhaaray in Indonesia. Kira, kira, kind of like that. What's what Aboudi is to with the world of philosophat? It's a story,

actually, a story that's a bit personal, yeah. So, if in tradition of philanthropy, philosophy, is

not too get a place so, yeah. There's like a lotchic, yeah, but there's about, but there's life, yes, islam, is relative, back in the end of the present trend. It's put in, in the 70-an, it's,

it's, reformation, peddiction, agama in Indonesia, and philosophy, and philosophat, and, you've got to-upact-can-ruang, that, First, in the purgurant, like the first-a-in, like in-sant-in, and then it's-a-in-a-in-a-n. But in the past-lal-lal-lal-lal-related, only-il-a-lap-hally-in-a-lossed. Now, pergulat-in-fisphat, actually, after lulled-S-M-A.

After the SMA, I'm not long as well-culey, but I'm noteparded-kindedicant, the stilterned-nexia-desart, the education about the development of society, the development of the community, that at the time that schoolhally did build on the doco-tok-l-S-M

that's-comiced at the time and they've had one concern how much the centerin is a company one of the same of Rhaarjo there's Adis Sano there's a bit of a biterapalya and they've been

building project this in ashafiah in Jakarta I've seen at school one of the one of the

oneidikin that is a lot what yeah say I'ma puttick radical because I'm saying I'm not because, because of the same,

because of the same thing, and you're not to be a good job in here. You're going to be active social, like, and being, kind of, that'shaping the

of the school, the reason, it's, it's, because I'm, it's, maybe this this is a

school in the school that, the person, Ashafi, yeah, I was a second two there's conflict in the present-tren to call-te-deged with

philosophy, especially, with school this, too-quat philosophat and it's too much to give-bebasan ber-picker, so then not-cococed

with the atmosphere pes-tren. Now, then, the school this is buber, but I'm getting many,

and many, and many of the publicerbukkahed, after this school in the school, it's got to be able to philosophic Islam. And also, what, the, you know,

that's the way, maybe liberal artia. So, the, the, the, the, and I'm bringing us,

and I'm going to, what, name, it's, I'm because there people that's uproon has Runa Sution. There's a person professor philosophat

which has been made IAN and then the personatroned that's important to beaacrka I'm. I'm sorry with the thinking Harunian this and then from there's ithutal I'm open with philosophy. Nanty I have had PAMAN, NAMANNMANNURFAKIA

who will bring me back back to S.T.F. Dr.R.K.A.R.R.R. or concern with philosophy, that's in the year's in 2004. Yeah. For, for you, to be it's more than to more than what art of philosophy? Yeah. Philsafat, actually, something that should be known with good, yeah.

Because, at the basis, if we're looking at a day, Hardim, when we're we're really, we've been philosophic, kind of saddalenation, we're we're getting back, and we're making sure, why I'm going to be think, we're making, we're thinking. So, so. So. So. So. So. So. So. So...

Intonia, yeah, berficker. Befikir. Then, if more systematic, more methodist, and then, then, berfickickickness, more radical. I mean, it's more end-delam. Now, we're going to make sense. And, we're that's formal as a good. But, but that'shavut is a day-hary-hary,

yeah, a little bit of what's going to, that's about, back-backophis that in us, yeah, in the other, with the other, in the room. Maybe, maybe, in elaboration,

the predatatant, pen-gatant, and kindal with philosophy. Apoc-it-it-it-un-an-an-a-lawed. Orpacca, logica, grating, metaphysica, or epistemology,

or even, that, that, for people, to, if it's, if it's the world,

that's, the permalhanes, like, yeah, philosophy, as a world, it's been

since the unani then youanidopsy, and then, di-accommodation, di-commodation, di-Gamonged, Jewish, Islam, Christian and then in philosophy in modern, they've been made madean

which, yeah, philosophy, the name-navite. And then, then, there perkemangan, there's, that's making

philsapat mulmulled to be pertanical. Yep. is relevant or not, when it's not, it's not even though the way of the information. Now,

so, so, because of the world, it's just enough MAPAN. So, if we take a book, the judulelea philosophy,

that's, the, that's, that's, there's, reflexive philosophies from the time in the United,

until now. In, the, in, the, It's philosophy, philosophos, that's, means that's a bit of dexterality

or cariffan. And, if we're going to runnunking, and then we're making, and then we're reflexes and then, I'm getting, oh, I'm going to

like, the kind of I have a good Now, that's really has been philosophic, and the bigiacananan can come to beaacul, yeah. In the history of Yunnan, we've got to be able to make sure

with people who make sure what, that's the time of Prasocrates, yeah. That's in the time prosophrase, yeah. But, nanty, the philosophes like Socrates, Plato, Aristotle, it's then, it's been more mappan.

Soingia, like we have useda, like metaphysicca, epistemology, etiica, esthetica, that's really from the United.

And, we're looking at the mapan. People, the world, that there's observation that they're

there's more than to make to make a critical thinking. I always I'm like a lot of a lot of the other one

for people who's about critical thinking, evening, whatever that's been in front of the same before you, asumsy or presumption that's been putanguroped before, that can be investigated

investigation along. What is, in-dustigation, what, in-drew-Budy, has caused or observational that's about the kind of the in the kind of the young mudd? Yeah,

first, because in the the world of our critical thinking not, that's not that that

can we can tellaskan that why why the young people

Latian critis, there is there's not at home, in school. And this is then, the people, they're even, yeah. And, we're being,

we're not critical, we're more accommodative, more harmony, yeah. Because critical thinking, it can be mabow, conflict. Conflict,

in art, that's, that's different than think of your mind, that's the fact of the agree in this agreement, Yeah, yeah, we're

we're different, we're we're in the we're different, we're in the kind of, that's true, that's, that's,

but we don't, we don't, or we're, we're not, we're not, maybe something that's something that, we're,

we're, we're not used with per bedan, and, and when aghap, if, you, it's, same,

say, conflict, that, But, but we're better but we're better but we're still but there's

also, but there's also concept agree to disagree yeah that's say to agree to

that's that's kind of we're just we have we're just we can't get from

per beda but we we can make intellectualization now this now this

I also I want I'm what's about why? because why why matter-placera

that's about more than be taught in school school, from from, maybe,

or menh to be a part- that's, or what is what is

what is what you can. This is what we need to be the history

in the Sejakaan yeah because the law is in school, and that's and that's a question that's very important, that if we're going to be

think, it's at school, minimal, in SMA, like, there. There's matthalajaran, it's we need to usurie, yeah. And, we mean, we don't have, actually, the history where philosophy has made the matter of the

plazeran. And this is something that's really very We're not we're up to make up to make uprookickech thinking in school. Barrow, after the end up here in the school, there's critical thinking. And it's then, it's become in one project project in school,

yeah. Usually, the friends LSM will help to critical thinking so, that's school that's one, what, what, what, what you know, um, uh, and the school for the schooler, so that's the way to be, uh,

in school, the school that's more, uh, more, uh, more, uh, uh, there's been a critical thinking. Yeah. School, school, um, good, in,

the, kota, quota, yeah, yeah. Yeah, I, I want to, maybe, observation, on the,

people, um, the Indonesia. if we can't look at least of the from the same to look at least that's the topalajunuch, that's the topalaya, it's not with the education

S-1 to atas if we look at electorate in Indonesia, to inurot data that I've gota 93% that it doesn't ...thatas. In batas logica,

if I'm looking to be hard, that's the disruptsive for the kentengan, it can be able to do the room-tangah. If, if you're 88%

the Kepalawak, it's not the one of those disrupts positive that can be buhaken. It's in school. When the kid this, we're going to

He's school like S&SMA or university. this is the school in the school that's quality quality one

the two scour scour guruny this is going tojure philosophy Now, I don't know

how I'm going to think like like this this is one or two other two way to so that we can't

umpangu umpoury because of the quality in Indonesia and if we can do you can yeah IQ Rataata

Indonesia is 78 79 very much than what we're seeingpac in Singapore, Korea and Southan in the korea slatatat in

even even even though score Pisa our Getskinae our capyance for mathematics or STEM and bahas for 15-positions,

position of the 8, from the U-1-Negarer, I don't know how to think, this is important to doxen, to beckonting the independence, from the most mendusar, to the top. How do you?

Yeah, I, I'm just too, and this is a condition that's very much for for the indonesia. the impact indonesia and the fact the fact that we're looking

really, but it's not not going to be being a bunch of yeah, bebeang, maju. From where it has been

start, yeah? So, uh, the pangarant 20% from APBN for the the MENTRIAN for

the MENTRIEN and it, it's not drunk-thraq, yeah, quality of the truth. So, really, set-up, there's a pergantial-mentary, it's always there haraping, but it's not ter-jade.

So, this is, really, but-and-one, that's a good-abahed-a-oh-habil-a, really, But I'm not real, yeah, really,

but we're really, but we're doing something that's always like that we're always look, ganti-mentry, ganti curriculum,

but but, but everyone's not mechaqan masas. That's problem that's very that, I don't know, Pat, Gita, have a thinking of what?

I juster, I juster, I'm garris-bawy the key of the the more thaninging curriculum. It's important, it's important but if I'm not important, but if I'm not saying guru is more important,

than the curriculum, guru is more important than technology. I'm in cubu who I believe that, if a one guru, it's been philosophat, can be recital, he can't be able to conversing

the muridly aheritka. From the other than aheri physical, that's not can't be able to talk, and maybe not too much not too

make conversy, the murid who this is a student who's now, this I want to make bandinging with a

country, if I'm saying I'm said before before them, they're recruit, the guru,

that's, 20% of the top from the same up to beaer from the same as 2% in the Umband Korea Southan in 5%al the last before he

can't beajar in anypun in Indonesia maybe a bit better recruitment guru maybe in a way but there are

there perkechalian like BAPA DRIARCara and in the topat, that's success. but this is to make sure that's for the quality of the education. How about?

Yeah. Yeah, if we're looking how how guru to teach, that we're trying part in, because

the things, it's not under-dorong to be think Yeah, actually, curriculum that's where did you're in front of to belajure

from the time, learn from getterlipatant with projects, project, then, and then, and it's much more better

good, yeah. There are many soasana or atmosphere to be, be dialogue, be debat,

yeah. From the model that's called upon, that's about the world that's about, where guru's major, if Paul O'Fererrearer's a stilathing, conunduantuan, has to beaure, who's being a major,

I mean, I mean, he, he's just, he's not, the person, not medin'garten, he, not, not peduling,

maybe not know, too. Now, but, But with with the the end up the end up,

the school that's actually that's bigal backal that's good to be able to make making critical thinking. So,

critical thinking not a matter of formal, but he, but he is in all the matter of

the classarant. There is in some the end of the end up so that's how much, in the study that's about,

that's about, if you're a good, if you're going to know about, he'll make sure different, and to reflects of reflex,

why allam this is there, that's not, that's a partan that if it's if it's a question that's a different

about something that's like that's realistic. But if people, the students of course of cosmology, about how big bang and then they're they're running to beajure and

why, after the other than there, that's the question that been made makena because there there's theory physical that's

that it'saqaqa why then it's the black hole, and so that's It's about it's about. It's about philosophy from Alam. Because it's about philosophy in Yunnani,

that's from from philosophy of alam. Now, and then about manusia, anthropology, about about, such,

so, so, becal guru to beckil philosophy, it's very important. Dashaat. Dachat, that's

if, if the guru can't understand from the study of the studies and he and he's

and he'serick and he's good. Inda. Yeah, that's india. When I, I see guru, the guru so much

life I'm that's very being being a gaung, that is guru that is to

emigue process imagination. Ah, yeah. In the capital my head. But if

if you're only he only formulassicant, that's not too too, but if he can mucyp. I'm love, I'm not lupy student my, class 3,

guru SMPI, I was in class 2, and the rest of it, because the way he'll be sure, or they're being recital, it's very, memucue, process imagination.

It's maybe because capacity of philosophat. Yeah, right, butal, but still. So, we have a painachit

in school that's making hafal, yeah. Enghafal, ujian from hafalaan.

This is actually traditionally, such a traditional is very in Indonesia.

Sebut, from with pesan-thren, yeah. Pesan-Tren is as one

model the that's very traditional, kind of kudos, that's in the same class, yeah, and curriculum that's modern, it's really,

tradition of hafal, very, and this still, it's always, it's been beckas to us, so, hafalan,

hafalan, in the the time, it's been being, yeah. But, but,

not something that, that, that, it's, it, and, immanationationation,

yeah. And, the, the the way, not able to in the time. Paralajara,

yeah, the way, Indonesia, the actually, it's actually a place, where imagination

it has been being to be able novel, novel classic Indonesia, yeah,

which is very much actually. Bap, in- You, how much, to beaithaqaq? ...and-deghapar, and with agamah?

Or, reconciliation the two things? Yeah, this is if we're looking sechara, it's two way of the world

that That's different different are off towards flesaphat and philosophy, Audane there's even though in the unanagania

Agama Yunaniya Agam agamahs, unity, Degamen, that we're doing. Semenara, the�amah China, ять,

is monotheism, it's being in area which is different, the child, thematesmah, especially Israel, Palestine, that's dairah

Gahood, Christian, Arabia, for the other than Islam. So, this is a area that different, two areas that are different.

But what's interesting, the per-bincangan philisava and agamac is to be something that really,

very, very, very, kind of, when it's, when, it's just, but,

it, this, this is the this is called Hellenistic. Yes. Masa Hellenism, when Iskandar

Yang to the powera, and theaerahs, the traditions, Hellenisman, that's. And this, then, made making a percumpaan it. And percumpaan this is

in auali with a something that we look there response to the religion to the philosophat in Yehudi, in Islam, in Christian. that that's at least, that's about

that's about because there'shast that'shatt that can't make sure. But, there's also moment,

where they're seeing, philafat this really not justoct with the religion. So,

we can see in tradition of the Christian Islam, there, some, the, philosophic,

dimusuhi. or disinkir-as, because of the, the, the, uh, the, purporting alexandria as a pusat

from philosophat that, that's, that's a fact that there's conflict between religion, in the world

Islam, there's there's the thing that where, um, pandanani, especially metaphas,

epithelah, artisotelis, the inspiration from Aristotle, then, the people are the philosophers like Al-Farabi and Ibn Sina

that, it's be angap as the, so there's a kongah, al-Gazalim says, there are 20

the wrongs, the philosoph. Mastard of the philosophers, I mean, T'A, and I'm sorry, T'A, Ibn-B-S-N-N-N-San. And three, they've got kaffir. Now, now, does not,

the fact kaffir, it's still, and it's not a bit of the world Islam. Selanchotiae appreciation philosophed into mending which,

which before until, the time, Al Ghazali, was a person philosopher who can't be used, he has a book

about philosoph, that gives penantar about philosophy that being, the, um, be

but but but he, but he, after he'shavat something that uh, that's badhah yeah, after he wrote

book, namah fud al-Falaf, seran-heran-bekir-pikir-pher-fifur paraph-it-a-fielof-cath then, situation will be rubah but, but we're sure,

it's not hancur same because after several years after there, there are talk who critiquet, al-Ghazali. And this is because if you're the jude al-Ghavut al-Falasiva,

kerancian-ber-Veck-Kan-Refiqqqa-Fuq, Rerunuch, bin-Ber-Khavut-Krancuan-Ber-Kermchikir, and it's interesting, and IbnRas, it's a lot of Islam. But, sayangness, And then, that's back, the group of conservative, that's then

think of the life of life, it's, and even though, and even though, in the pastuanty, the excommunication, yeah. Al-Ghazali,

that, that, in-roup-as-a- observation or interpretations in-law. That's what that's, and,

and, repri-a-lations on the use the use, ratio. Isle of the Isle of the right?

Even if we can can't be the kind of the scientific discovery that's that's long 500

time from from 8 to 18 from 18 in Baghdad and not not too little bit, than the same-sumptu-saint-seven-town

in the time otomans. We have to come back to, what I said, there are two model peradaband that bad. Partaban-unani-an-matang, it's based on rationalism. So, but just asheranenia.

Peradaband Timur-Tenahehang did dasari by Wahyu. Two parading and there'shawad Dachad, so much one of the same a one of the Pembangman

with Dasar Rationalism And this is something that's something that's not Bihar Islam that'sat It's just as well How can

Yeah Parapingwasa at the Raja Raja Sultans Soot can be able on the people of the unani and can't beaccomodation almost everything,

hapire semantics. Kewalibb, which is the same-in-a-cococene, now, this Nantiravn, from here, the fact, the fact, the fact, the way of the era

peradaband it, can, drama, drama, Yunani, which, yeah, that will be lived-in-o-

by the existentialists in the, in the years-N-T-A-T-U-N-T-A. , in-N-P-P-P-U-L. But in the masa'isadari by the people of the people this is not choiced. Hidop we're as Muslim

as a person beragamah, it's more optimistic than what's absurd from the drama Yunani. Cata drama itself also mennuching about

absurdity that. But, but, in the whole there's been penerima full on Aristotelianism.

It's just just like that philosophy of Yunnan, even loas. Evening, even Aristotle is called as Guru first. So, Guru first is Aristotle,

for the philosophers Muslim. Guru the other also Al-Farabi. So, that's pertendat their

appreciates to philosophic. Now, in this, for the question, Pat, But actually,

the good-a-a-a-a-a-a-a-lawy, is it's how much? Apak, what's more than-a-hand-a-old? In-calangangue, since-awal, it's really, do-sac-haw-harmony. There dialogue, yeah. One of one of the first of the

the first thing for the philosophy Islam, that the peopleosoph, that islam islam a little bit of Islam a lot of the same the same as far as there's

not there not been around but the way narrasiccany it with not with kitap suci

if it's not filshafat but but vikik if he if he's if he

talam if he theology ketuhanan or Sufismah if she'sa, if it'sism, if it's about what'shawatt, it's true, that's the fact that'sernerality, it's that's actually, but not betetangangue, we're not retentangue. We're not end uproof atheists in this. There's noth philosoph. The other than the philosoph.

Like, like, you know, but, but, actually, he never said, I'm not ever said, atheism, is the term, modern. There, Abu Bakar Arzhi, misaliyal, that's philosoph Muslim that's the most apostolos,

before Al-Ghazali, yeah. And he, and he's, it's not, It's important. That's important, that'shartoes, that's about,

what name, bahan baser alamestan, which allemite. Now, but, the pointeputan dea-atis,

is the bias, bias weas, we're not to know. But I just want to think, think,

philosophat in this time this, the, it's, it's, it's, Andahua,

Agamate. Yeah, not be that's about sublimation, but did dialoguing with philosophy. This is something that's

inspiring the Christian in Abbae their word believe, the wordes, coerence, intellectum.

Beeman, it's, perlou, to get down unabilation, or medentat rationality. This,

what, the principle, how bigir in the abat-singia so much of the same-fat-per-tenhahan, can't get aristoteles after, before they're menolak aristotelus. But, after they,

they're looking, oh, in the world Islam, why it's like, aman-am-a-an-a-a-a-a-a-a-tie. Not-jade, not-hate-a-s, get-h, set-lahsafat. Yeah, it's, we've been used, in the Islam.

This isa-mastas, this is when they appreciate and after that they've been found out of the sunburner in it, and they're learning in a way to learny, but even russ is stimulant,

and it's back to Baital-Hikma. If I can can't from the Panyan of and also what I'm

pelagary from what I'm did bytal hithma, it's very kindle with a bitabucaan. Yeah. Where they're too, there's

open as well with idea or practice, even, to makeundang to anyone upon, apacheis,

yeah. Yeah. He Hindu, he Buddha, Nasrani, Zoroastrian, Yahudi, Islam.

Yeah, right? That, that's the that's that's abutalian that'shavat that'shapot,

and it's a goodpacal and it's upu with penedatian wahue or agam now this I'm try to bookus

in context Indonesia as a country Muslim the best in the world we're looking And people, not only in Indonesia, but in the world,

it's using H-P, 8-10-10-gams a day. And many that's not a health. Yeah, right? Yeah. I'm not just to put a word, yeah, right?

Yeah, can? And many who've got theory, per hypotesa, bahawasana, that's about that's about degradation of spiritual. degradation

yeah what's what? yeah, they're not they're not spiritualization like what we can because

distraction or distortion or distorty that out of content content that they're

we're we're we're we're we're we're the and

the people in many this this is two things spirituality and cognition,

or rationality, that's the different to harmoniskan. How this? The unikaping of the people, the young in Indonesia, IQ's a high from 78.9

capyance the pediccern, in the same, in the basis, in fact, and in fact what then-upon, then-upon, then-upon-esat, then-cuitalizations

to get. How? Yeah, wow, this is a problem very, but maybe we can

start from from the small, from the phenomenon of the generation that's part-based-the-the-desigital, that's something that's something

that's really to be given a lot of information to the generation mudd about positive-negativeness. We're actually, we're going to be. There are many training there's many

there's quite many about makingotasasant or with the status for what's, you know, hoax, that. But, but it's the batheas like that.

Belom's up to something that's really, how how media social, internet, the, world digital, it can be

is to make up to make upharmatism. Merectinginghaman. Maregant spirituality. But what's actually, we've got got back many times content from METSOS that that makes us more fanatic,

more tertutub, and it's not been able to bea. So, the phenomena of the abutalekh. that's not we've got to have. Padhaal, this is in a lot of the generation, not generation of digital that, yeah.

We're going to. Same. I mean, it's just right. Padal, from the I'mati now, the world digital is to make a possibility.

Very. To be able to bebearing if. If the curation is better. Yeah, if curation is

been right. Now, so, so, do you do you know, how media social, how much data it's made the people, we can't,

it's not, there's the class, guru, our people, maybe, not know, that, we're just, we're just,

why, why, how, now, the, people, can't, answer,

answer, something that, something, that, and an ananan more than the other than theurunicator, because he's been communicative with AI. Now, halal like that is important to be lethikin, be able to tell about etika in the problem.

But, but, the positive, too, the other, maybe it's also, the last, maybe it'serkavered, how the world digital is giving them give them can't be able to be able to psychologous, if we're if we're the way that, sorry-an-an-a-nation-mudas-mudas, terpapar, with met-sos-med-sos that's too,

too, too, content-n't-n't-en-en-cred-en-cred-encracken. I'll say, by the stilafat, content-n't-n't-en-curekhan. But, I've beenemokan, I've been met with many generations-mudah, who's how

how much of the to do you know how to different to learn to keep in, to learn, more than what he got in school. This is as

experiment idea just for the important capyance children, young, or peddickan young young

younger to if we're if we're we'llet Solexi guru Like you're like To be sure you're just of Shooksucur, it's able to

be ramu, diggbung with, with the lawycica, almo, matematica, ilumumatica, all-papult, but there's astra, philosophy,

and, and, and, and, every guru in Indonesia, it's very can be able to becerita. That's one,

two, And if that's from the from the government, from the from curation, to beacquot content that's content that can't to the other than

to the people. Even if you want to be Spartan the abatason on HAPE That's important That's important. Yeah, right. Yeah, I'm...

Yeah, I'm... I'm... I'm not... anti-hapinghamed, but if I think I'm noticallocation suburb daya. And if you're notasy the purasy content for the the penitain that's mulliacquitian guru, so this is this barren. And,

and maybe we can't, we can't, not only romantic, but can actualizathexat something that's something that's about 400,500 years until abate the 13. How about? Yeah. Yeah. Stude.

So, so. So, so. So, so. We, we have one, we have one a that's what you

what you can't to come up with the world digital internet big data which all that with AI

all can be being able to dolaug yeah and then the perluan the pentingan guru who can

be brought the student or generation Mooda to be access this positive, yeah. Wow, that'shade. Yeah, that'shatt. Yeah, that'shap.

But this is peru melek, melech digital, needlea, what, the literati, yeah, literacy, literature, literacy, which, which, which, which, which, the end up to-beck

even set. Mubbacca, that, the, But we're still We're still Rundas Yeah And this

Yeah What's the phenomenon Where do you Many people People who They're What's the What's the

Gunnation Menulis Because If they're They're They're As a As a As a

Manulis Or men It's Not can't It's Muckin' Many of the buy-and-and-stut-stet. So, in the term, we're not-res.

We have a lot of the same. And we're just being-haping, so this is it's not true-can. Tentousa-macharaping. But, certainly, the government-ableness-despat-all-dol-in-all-in-all-in-a-old-old. ...bebebeperan. ...pererererererer. But we're not to look at...

...secara... ...as-per-per-per-per-per-re-per-re-er-react... in a soar-bri-bysa, so much more-bishop, that's about the way of the way of the way of this. But this is an experiment ideal

like, if I'm, if I think, book that's been publication, that's got to kind of, 150,000, 50,000.

150,000, book... From the... ...of-wark to the day. ...suselur-to-the-all-dunia? ... ...sler-duner-dunia. ...

Jumlaaursa, is that's 40, 140, 150,000. Yeah. If you're not gonna'anagan, every person dewasa, Baca Bucco. Oh. Yeah, right?

Yeah. And then, after Baca Bucu, they're sure about each other and other. So, that's about it. Yeah.

Yeah. Yeah. of the bigiocananed that's not that's about to say to another to the same one to the same

in Indonesia. That's only in context of our our country. And I'm look to to the if we

if we want to make to make we're going to make critical thinking to to make

What is what we can't, or more than what's not really better. Yeah. I feel like philosophic is important. As a result, for the importance of our own owner, to make sure, with rationalization,

of course, with harmonization, with the predation spiritual, also, agarmonization it's important, it's something to make sureing times we're, what, yeah,

meympaicant our own 2045. This, this is actually, as far matematis, still can. But,

but many unsur-un-un-sure that can be to beersult the process to the how much. It's the way. Yeah. Yeah.

It's ideal we're trying to but it but it's not can't be able it by the government or by the

government and by the people that's actually the problem where's yeah? Maybe because

because no there concern yeah, Barang-barned, about concern about concern about it's really, it's far as farangeload, yeah. But this, it's not true. Yeah. Yeah, I don't know how this is it, this.

Now, you know, you know, with the kentikyawan that's great about chondyghurkhalis Majit. Yeah. Tell you, how about heal and how much

the people. Yeah. One of one of one that I was sure in the in the perjalan I'm in the kind of kiyahuan,

Dhaniqiyah Muslim, yeah? Yeah. ...that's from I've said name, Harunasution, but from

he can't with a talka named Johan, Fendi, Toko, lintas iman, yeah, that hebat

in the massan. From him also, I'm going to come And some of Harjah, and there arehustur, there's Buiya Shafi Ima Arif. But Cachnur is a talko who I'm quite much, yeah, with him. Cucup long, much, you know, much more thanimba, yeah,

as far as far ashteran, if I'm like that's undergru I'm sure. I'm sorry, I'm, I'm taking assistant yeah, who's,

kind of, from then, and then, and then, moderator, memcaca, and then-luck-a-cara, and I'm-buck-lac-lac-lac-lac-lac-lac-all-old,

but, but, without-sadar, there's a a new it's a new thing that there's a new thing that transfer transfer

transfer technology transfer I'm just saddered and I'm very saddened and I'm very sure because I'm going to know the people from behind belio to the extent of detail

And this is I dedications with two buchu, yeah, two buchu Bucco, for Cachnour, it's, first, Encyclopedia Cachnour, where I'm enchatat all of his and made

more popular, pendic, so, people can't start to reclack in one minute. That's the story, for book that, one minute enlightenment, yeah. One minute,

to recalachaleming, in the end up from from the year, and then in 2020, I'm underbid can career lengthen. All the career below there in one book.

That, it was made for me my, uh, perjalanen for my 12 years with Cachnour. And this is

me me'mgoy that what's what what I'm what you're what you're about in Indonesia even though can't can't be able to give glisahen

in Chakhanor Amarhum or and the unahue in Chakou If we

if we can't if we're if we're Keglisahan that's first time 60-housan. 60-hmm, 60-a-waleighed, and then in the same-tenth-a-old, the grelisahed,

but he'll look the clangangue-N-Nusia is already too tunk-cung-ung-ole-ol-olid-politic, so, yeah, so, so-y-gene-a-old-old-old-a-lid-a-clic. But, but... ...-umat-islam

...and-sacralkal-plit. especially in the U. the U. in the U. the U. the U.S. Jargon Cah Nour, yes, party Islam no,

that's in the 20, that's the kielas belio that first. And then, which is called Pembharuan Islam Chaknur, the first,

in 70, it's, mendobrak this. So, And then, uh, uh, uh, uh, uh, uh, uh, but then again, uh, the world, uh, one of the system ishc't, uh, we'll be itchthiot, and then be itchthiot and then

beechedatian, this is the country pancashila. Now, that's, uh, that's a bit of the khanor. And then, partai Islam, not have to, if at least, if it was musumi, yeah, Masumi or what we have you have revitalization or di-hifted by Masumi after Masumi, they've given by Mawakarra.

Soingka, then, Kalangan Muslim can be, um, what, uh, make-embangs,

in party, what's-a-a-a-a-a-a-a-cac-a-t-tri-a-l-a-a-cuh, not-hous-a-hous-islam, so, this, This isa'u'nchakur, so that we've got toqqaqaqa'an in the time. That's kakr in fact, that's kakr the first, about agamah and politic,

agamah and negara. Nanty, in the time 80s, it will be detailed, more substantive about democracy. Keglisaner about democracy, yeah. that's about the issue tolerancy.

Toleration isu, it's uphany-a, this is important, yeah. And, the perkemangan Indonesia that has used to philosophic or

pandan about tolerantinia because we're binaika Tungalika, and we're in Indonesia very agam ininic, such a gama, such a rass,

mac, which is called in the same as farra, four kata, four words, and sarah is the best that not beacaracted, because that's sensitive, now, that's the time of order new, but now sarah has been able to beicur and sarah and we're really,

but we're, and we're nothermati per bedaer and a cabbidat sarah, but, but the halangun-upus, now, this kielan of Cajnur, it's in agamah, Agamah, in public, in the public,

doesn't give up to the other than for the other thanpillarism. Pandan that's pluralism, toleralism, more than than only tolerancy. In the pluralism, there's unsur of the unruesue

of the unrued with two the mutual understanding, mutual respect. Two things are important. And this, if we're saying, we're talking about tolerancy that's active, because tolerance is kind of passive, yeah. Now, this Chakur, in the time 90,

if the milestone's 92, so, so that's the person who's great He has two milestones. two paper. In 70, in the time of the religion and negation, and the time 92, it's 22 years

22 years later, it's about pluralism. And in there, it's a possibility to build a philosophy Pancasila, Binehka Tungalika, which, the Kallang, I, can't,

Dapot, Dapot-theat-you-notes-you-a-half-excal. This is before Caj-Nor, not-a-old. This is really, but-but-brew. Hall-out-out-nard-old-nard, that's-old-nared-noburned, people, don't know. Taken-for-granted-grinded-a-cuh.

Yeah, there Binnika Tungal-Ika, but because, because there's, there's, there's, garis-cress, intolerant, that's-mun-lars, we're-culler-a-mass-law, But after 90s, after reformation,

we're not yet we're we're having one of the first perkeembangan where there there ideas transnational

that's up that then can't make us to make sure to make sure to make sure that's

that's not that's the second I'm I'm sure I'm saying I'm sure one and

Cachnour 2 and this saling melanchapy. And Kephaping. That's, Keglisian

Keglis. Kegislew. He'll answer with one positive. And positive. Positive. And

in, that's a kind of paradigmah new. Paradigma Baratum Baru,

the year 2000 and the two and two. And if now, and if

now, the generation after Chah Nore, it's allanour, and I'mamining it's the people, but the lastarer

should be done we're doing Indonesia as another Pancasila that makes room to people,

without discrimination, and the second that, that, we're making tolerances, kebenekaan pluralism which,

which, that's the people, if you're like, if you'realism, the world, pluralism, like that. Like that, that's kind of, like, it's, and then, he'll build-in-beknown theology for it. That's, and from theology, it's politic, yeah. Then, the two, what? What, the two, what?

What is he was very positive, about what in Indonesia this? Optimism is he'll be able to do you. Now, what's interesting? That, he was optimist

with one one of the group that's marginalization in the master order that's

a group santry. Santer. Chanur, we know, he's the latar-placam the same.

He's a person, and he can we have there's positive from the other the world of the which isntry,

can give contributorship for Indonesiaan. Now, he was very very sure so much. In Indonesia, this will be

come back a pointang where contribution it's from the pesantran. Now, this something in massan,

this is agasance, yeah. A bit of the agasance, because we're going to be miscriminalismanies, pesantrein men, julukes, where, let's say,

people be called, as a-sarungan, as a-gain-a-and-sebagnan, but, yeah. But, from elaboration, the agam-an-a-cannan-old Chak-Nour,

in the long, he has long, he has been the most of the most of the most, majorities of the indigenous, will be a part of the sameoenixan. Now, this is the omor history, which we're called panang of Islam, Cajnir, really, that's panang, that's panhand. And Cajnur,

and he said, nant, there's a little intellectual booming from the can't trantern from the land that's under the landeroy, there's a certainer who's not a serjana agamah. And, in where we can look

ternia affiliation primordial their to pesantran. That's a lot that's very faraped by Cajan. And he, he hasnated It's quite can't can't make sure

he's called the new can't make that's a new generation santae that's can't make uphounishan

that's that's harapan and booming what Bye.