Rangga Kala Mahaswa

The practice of post-disaster memorialization in Indonesia constitutes a contentious practice in which narratives of loss, culpability, and resilience are actively negotiated. Through analysis of three sites; the state-sanctioned Aceh Tsunami Museum, the community-curated Sisa Hartaku, and the corporately contested Lapindo mudflow, this study demonstrates that memorials function as arenas of political contestation. Official monuments frequently aestheticize catastrophe to advance state-led narratives of national unity and resilience, often obscuring underlying vulnerabilities and issues of corporate accountability. In contrast, grassroots memorialization operates as a form of resistance. These informal sites, shaped by personal and communal loss, commodify trauma not solely for economic purposes but to sustain collective memory, demand justice, and contest enforced oblivion. Memorialization in Indonesia thus represents an ongoing negotiation between hegemonic state power and community agency, positioning the act of remembrance as a significant political instrument for marginalized groups.

The discourse on Environmental Education (EE) in Indonesia is a relatively limited discussion in philosophy. Throughout its educational curriculum history, the Indonesian educational institutional positioning of EE has had an additional subject study after general subjects, such as science and social humanities. Currently, the planetary crisis caused by mass anthropogenic waste has hindered new environmental government policies from transforming and aligning themselves with this critical situation. This article details the geo-philosophical perspective of the Anthropocene curriculum to redefine how EE should be understood today. By investigating the intersection of education and philosophy, this study seeks to develop a novel approach to addressing the complexities of the Anthropocene epoch. This conceptual study then shows the idea of geo-philosophy in order to (1) examine the current EE behind the Anthropocene curriculum that is still oriented toward anthropocentrism and (2) offer several alternative insights into the development of future curricula which is Anthropocene-informed. Geophilosophy, the article argues, provides an alternative idea for the education of the future by connecting students and their relations with real environmental calamity rather than romanticising the idea of harmonisation human-nature in the past.

The abundance of studies on local wisdom in Indonesia is evident from a Google Scholar search, which yields a wealth of resources. However, the concept of local wisdom and its distinction from related terms such as ‘local knowledge’ and ‘indigenous knowledge’ remains unclear. This article seeks to clarify the notion of ‘wisdom’ by: first, re-examining the definitions and debates surrounding local wisdom, local knowledge, and indigenous knowledge; second, tracing the models of indigenous research conducted in Indonesia; third, formulating a critical and philosophical approach to interpreting wisdom as conceptualised in Indonesian academic studies; and fourth, critically reflecting on the discourse of local knowledge, highlighting its role not only as a concept but also as a practical social movement that amplifies local voices.

The Anthropocene, marked by significant anthropogenic impacts on a global scale, demands a completely new paradigm regarding the human-Earth alliance. It would not manifest as a more inclusive, culturally diverse, and holistic approach to the world, but rather at a seemingly one-world scale. The singularity of one-world universalism is rooted in the principle of human exceptionalism – the notion that humanity is at the centre of everything – even down to claims of structural determination on geological timescales. Our epistemological conservative view is that lifeworld is limited to existing as an ecological living space and the Earth is fixed as a mere background of our world-dwelling. At the same time, the Earth is silently yet progressively moving towards a crisis of uncertainty. Against a grand narrative of western universal assumptions in defining the Anthropocene, this article initially restructures the metanarrative by characterizing a proposal: a multiple-realization beyond speculative hermeneutics capable of fostering pluriversalization of reality layers at the geological constellation. This proposed concept explores the intersection of the geo(pluriverse)logical Anthropocene by acknowledging the interdependence and multiplication of realities, while appreciating and preserving the existence of many worlds alongside our precious Earth. It highlights the distinction between the realization of the Anthropocene in two contexts: the world and the Earth.

Development is a consistent element in the implementation of Indonesian policies. However, it has become increasingly challenging, particularly following the decline of the New Order regime and Indonesia’s rejection of certain political practices associated with it. This paper aims to present a reflective analysis of the evolving nature of development, from its initiation under the New Order regime to the present post-Reformation era, and how nationalist development navigates the intricate cultural landscape in Indonesia as well as exploring the possibility of the idea of ecological modernization being an alternative to the obsolete New Order development model.

This article explains neglected the ecological awareness during COVID-19 pandemic. The global community focused more on increasing public health awareness than reflecting and reviewing the forgotten space—the affected environment. The affected environment consists of the social and the natural environment. However, ecological awareness recognizes both. Added to that, the Anthropocene is a marker of ecological crisis and environment has become less habitable due to mass-anthropogenic activities in indirectly determining the notion of ecological awareness. Ecological awareness is essential for realizing a new normal society based on transformative movement and adaptive change. This research uses a literature review and a philosophical approach to reformulate ecological awareness in the post-pandemic world. its idealization must recognize the diversity of ecological awareness in terms of social transformation. There are several cultural strategies to build ecological awareness. First, idealization level concerning concept or world-view toward ‘what is ecological awareness?’. Second, the formulation level for postpandemic ecological awareness formulation. Third, the real political movement oriented towards implementation. Therefore, the value of ecological awareness as a cultural strategy expects to recognize non-human existence, to avoid class discrimination and impartiality towards nature and society in the post-pandemic world.

Satu tahun terakhir, masyarakat Indonesia telah menyadari secara tidak langsung arti dari pentingnya kesehatan publik karena ancaman pandemi global Covid-19. Wacana tentang virus, satu eksistensi non-manusia yang tidak kasat mata tetapi memiliki dampak yang signifikan terhadap perubahan sosial-budaya masyarakat. Dunia seolah berhenti sebab telah memberikan jarak terhadap sesama perihal munculnya ancaman yang tidak pernah terpikirkan sebelumnya. Ironisnya, ancaman yang setiap hari kita hadapi seringkali terabaikan, yaitu ancaman kerusakan ekologis di epos Antroposen. Krisis Antroposen meliputi perubahan iklim dan pemanasan global yang berdampak secara langsung terhadap wilayah regional maupun lokal dan ragam spesies di Indonesia. Lantas, bagaimana posisi pemahaman onto-epistemologis Pancasila terhadap ekistensi non-manusia seperti halnya lingkungan atau multi-spesies lainnya? Sebagai artikel gagasan konseptual, penelitian ini akan menganalisis secara filosofis bahwa kriteria onto-epistemologis Pancasila masih didominasi oleh pandangan Antroposentrisme atau manusia pusat segalanya sehingga perlu adanya tinjauan kritis terhadapnya. Adapun beberapa poin strategi yang tawarkan antara lain: Pertama, pendekatan de-antroposentrisme Pancasila diperlukan sebagai wacana alternatif untuk merekognisi eksistensi non-manusia. Kedua, rekognisi tidak cukup tetapi dibutuhkan afirmasi terhadap kondisi riil ekologis tanpa tergantung pada romantisisme Pancasila. Ketiga, perluasan pendidikan Pancasila terhadap masalah ekologis kontemporer dan tidak hanya sekedar menjadi menjadi ‘jargon’ identitas bangsa. Keempat, perlu adanya gerakan perubahan lingkungan untuk menguatkan kembali bahwa Pancasila dapat menjawab persoalan ekologis bangsa dan negara. Dengan demikian, artikel konseptual ini kemudian menjadi dasar bahwa di “Bumi” manakah Pancasila akan mengada jika bumi pertiwinya saja tidak dapat dihuni (unhabitable) oleh manusia Indonesia.

This article aims to provide an analytical description of Roy Bhaskar's epistemic fallacy and his critique of positivism and postmodernism. The research method uses literature study by referring to epistemology discourse, critical realism view, and the nature of epistemic fallacy. Epistemic fallacy accordingly is the anthropic fallacy because it contains inconsistency in the idea that the argument about being is to be investigated in terms of our knowledge of being. Critical realism finds reductionist and overlapping about what is and what is to be. The epistemic fallacy has also issued several misconceptions, such as uniformitarianism, declining open system, and flat ontology. Therefore, since ontology cannot be reduced into epistemology, relativistic epistemology is part of the Critical Realism notion to overcome solipsism and naïve universalism.

This article examines the complex interactions between agriculture, farming, and the Anthropocene environment. It discusses the challenges facing modern agriculture as a significant contributor to land degradation and climate change related to the planetary boundaries scale. Criticism of current agriculture is the effort to approach a philosophical view in considering eco-agriculture as part of environmental ethics. The holistic resolution that aligns the sustainability orientation for future agriculture is necessarily needed by social and political transformative movement. Therefore, the result finds the human moral value of land farming responsibility that agriculture is an ethical act requiring reflection at all planetary aspects, including food resilience, socio-economic changes, climate change adaptation, and natural preservation.

This paper aims to propose philosophical criticism toward 'classical' thinking on philosophy of technology. This set of thinking tends to be trapped in the distinction between subject-object and romantic-pessimisms on the existence of technological dominance. The authors objective is to provide comprehensive understanding through contemporary approaches in philosophy concerning technological mediation. The study employs factual historical analysis and philosophical reflection to understand technological mediation patterns. The result maps point of view that develops a metaphysical orientation of technological mediation in terms of several approaches. Postphenomenological approaches technological mediation in a relational and intentional context rather than providing a subject-object distinction. Actor-network theory improves the asymmetrical relation of humans and non-humans. Simondon and Harman provide for ontological analysis of tools and technology in human relationships. Critical theory of technology opens the chance that technological relations are not only neutral-instrumental but have transformative and emancipatory power. Therefore, the technological mediation approach can become a new subject in the metaphysics of technology discourse in overcoming the limitations of the classical philosophy of technology.

The word ‘Anthropocene’ has been controversial scientific concept, to name a new geological epoch that situates ‘Anthropos’ or ‘Man’ as an actor changing geological structure, altering the Earth system, and also making in unpredictable planetary changes. Criticism of the Anthropocene is based on Holocene's formal ratification rather than the Anthropocene findings. In addition, this paper will argue a realism philosophical approach though that the Anthropocene is not merely scientific speculation. This paper provides an ontological justification for humanity’s causal power in geological time based on Bhaskar’s critical realism and Graham’s speculative realism. This ontological turn will be a ‘new conceptual ground’ to define the Anthropocene without being imprisoned in ‘Anthropocentrism’ and will contribute to other fields, such as social sciences and humanities, to remake their understanding of the Anthropocene. Therefore, the result will be able to strengthen the Anthropocene ratification indirectly.

Artikel ini akan membahas perdebatan dan status manusia dalam Antroposen. Antroposen secara populer dikenal sebagai bagian dari rentang skala waktu geologis ketika aktivitas manusia dianggap memiliki pengaruh secara global pada sistem geologi bumi. Akan tetapi, hanya Holosen yang masih dipertahankan secara formal hingga saat ini. Tesis Antroposen membawa pro dan kontra di antara peneliti geologi. Mereka yang mendukung Antroposen tetap bersikukuh bahwa Antroposen nyata dan perlu untuk diratifikasi. Sedangkan bagi mereka yang kontra justru menganggap, Antroposen hanya gairah spekulasi yang tidak dapat melepaskan diri dari sifat antroposentrisme. Terlepas dari perdebatan dan usaha ratifikasi Antroposen, artikel ini akan memberikan justifikasi ontologis bahwa manusia terlibat dan memiliki daya kausal atas konstelasi skala waktu geologi. Status manusia harus dilepaskan dari segala term antroposentrisme untuk dapat menjelaskan trajektori Antroposen yang bercirikan terra incognita, objek yang unik dan berpotensi secara kompleks dapat membentuk skala waktu geologi lain di masa depan. Selain geologi, Antroposen juga mulai mempengaruhi cara pandang ilmu non-geologi dalam melihat realitas.

Artikel ini memaparkan perihal gagasan rasionalitas teknologis Herbert Marcuse dalam kerangka filsafat teknologi. Dalam perkembangannya filsafat teknologi Herbert Marcuse mengalami peluang kemajuan dan juga celah-celah kritik. Selain itu, rasionalitas teknologis sangat berpengaruh terhadap perang melawan strategi neo-liberal. Karena dalam rasionalitas teknologis memuat seluruh siasat kapitalisme dalam melakukan strategi seperti halnya membuka jalur demokrasi, memanipulasi media dan bahasa, serta menelurkan nalar positivistik dalam segala kegiatan kemanusiaan yang justru telah menyengsarakan seluruh aspek kehidupan. Perkembangan rasionalitas teknologis dalam lingkaran Teori Kritis, karenanya, masih dapat dipertimbangkan sebagai suatu teori yang berpeluang untuk menembus batasan-batasan ekstrim kehidupan masyarakat kontemporer.

This article elucidates the neutrality of social media in the discourse of philosophy of technology. I prefer to Don Ihde’s postphenomenology and Andrew Feenberg’s critical theory of technology for opening discourse and criticizing the status of neutrality in social media. This article proves that social media cannot be neutral because there are internal contradictions in technocracy that view social media merely as an instrument. Through postphenomenology, social media becomes non-neutral because it has the relation intensionality between human and technology based on four basic forms of technological mediation: embodiment relations, hermeneutic relations, alterity relations, and background relations. In another side, the critical theory of technology will be bringing discourse in instrumentalization theory, post-technological rationality, and technological democratization perspective. I conclude this article by describing social media users in Indonesia have to actualize in the democratization of the social media through active participation in the critical reasoning framework and sensitivity feeling in the public sphere.

Social Media is part of contemporary technology that is the contentious subject matter within the society. It is paradoxical when social media should provide techniques and objects that serve human being in a positive way, but at the same time, it can dehumanize human being such as alienation. The main problem is because the lack of impact of public policy, which does not involve society in the democratic sphere. The article is about the possibility of democratization social media in the discourse of philosophy of technology. I refer to Andrew Feenberg’s Critical Theory of Technology (CTT) for opening discourse and criticizing social media. Social Media should be changed by the critical view to analyze the internal contradictions in technocracy, which view social media merely as an instrument and value-free. In the other hand, CTT will lead into the discourse of instrumentalization theory, technological rationality, technical code and democratization of social media. I conclude this article by applying CTT to delineate extant approach and consideration of democratization of social media in Indonesian through critical thinking participation and emotional education in the public sphere.