Rifqi Khairul Anam

This article presents a philological and phenomenological analysis of the key phrase Dare demo Nai Otoko (誰でもない男) as articulated within the narrative of Naruto Chapter 564. Employing a textual hermeneutic approach, this study dissects the syntactic structure of the phrase to distinguish it from the concept of spatial absence (dare mo inai), illuminating an ontological paradox wherein the presence of bodily facticity (otoko) coexists with the negation of subjective essence (nai). The research primarily focuses on how this linguistic construction facilitates the subject's transition from a historically bound social entity into an anonymous "operational mechanism." This analysis posits that such identity negation is not mere rhetoric of self-defense, but a structural prerequisite for the subject to attain systemic immunity and enact a radical intervention against an order of reality deemed to have lost its epistemological validity. These findings offer a novel theoretical framework for understanding the dynamics of self-dissolution as a strategy of agency within conditions of a meaning crisis.

The digital era has precipitated a crisis of student subjectivity, marked by doomscrolling, algorithmic addiction, and profound ethical disorientation. Responding to this, this study constructs a framework of "Tazkiyah-Based Digital Resilience" not merely as a regulatory measure, but as an internal spiritual fortification. Grounded in Gadamer’s philosophical hermeneutics, particularly the fusion of horizons, this research orchestrates a dialogue between classical Islamic Sufism and contemporary digital pathologies. The findings establish a complementary synthesis: Al-Ghazali provides the epistemological anchor by positioning the qalb (heart) as the center of moral consciousness to discern information truth, while Ibn Qayyim contributes the transformative mechanism through the graded discipline of maqāmāt. This synthesis yields an applicative pedagogical model where mujāhadah is reinterpreted as active digital resistance, muraqabah as intrinsic digital integrity, and muhāsabah as a reflective information audit. Ultimately, this framework shifts the paradigm of Islamic Religious Education from external prohibition toward internalized spiritual sovereignty, empowering students to navigate the digital flood with authentic self-control.

Can a technological algorithm participate in the event of Aletheia? This study critically examines the ontological status of Generative AI and chatbots through the lens of Martin Heidegger’s philosophy of art. By juxtaposing the Heideggerian concept of truth as Unconcealment (Aletheia) with the essence of modern technology as Enframing (Gestell), the paper argues that AI-generated outputs represent a fundamental foreclosure of the "clearing" (Lichtung) necessary for the emergence of the work of art. While AI demonstrates a sophisticated capacity for linguistic and aesthetic simulation, it remains ontologically severed from the existential structure of Dasein—specifically, the capacity for "Care" (Sorge) and the confrontation with finitude. Consequently, the paper posits that AI productions cannot constitute a "setting-to-work" of truth, but rather manifest as "Standing-reserve" (Bestand)—optimized data detached from the essential "strife" (Streit) between World and Earth. The analysis concludes that the proliferation of AI in creative domains risks deepening the "forgetfulness of Being" (Seinsvergessenheit), reducing the event of disclosure to mere calculability.

Philosophy has long excelled at diagnosing the darkness, but can it teach us how to glow within it? This work serves as the methodological key to the book "At the Edge of Being", arguing that the modern crisis of meaning—or the "Unspoken House"—cannot be solved by dry academic treatises, but only through the visceral immediacy of Existential Drama. Rooted in a Heideggerian diagnosis of technological alienation and ascending toward a Nietzschean therapy of Amor Fati, this text unveils the narrative as a "laboratory of the soul." It demonstrates how the dialogue format transforms the reader from a passive observer of Nihilism into an active participant in the Dionysian Dance. Here, the Abyss is not a dead end, but a prism; and the philosophical act is no longer about explaining the void, but dramatizing the courage to fill it with light.

Does the modern soul have a home, or are we all just wandering through a digital desert? This paper orchestrates a profound dialogue between Heideggerian ontology and the revolutionary thought of Ali Shari'ati to address the contemporary crisis of "Unhomeliness" (Unheimlichkeit). It argues that modern technological life has evicted humanity from its spiritual dwelling, leaving us in a state of chronic alienation. By reinterpreting Shari'ati’s concept of Rausyanfikr (enlightened thinker) and the Islamic notion of Ghurba (strangeness) not as despairing exile but as a transformative path, the study offers a radical therapy. This synthesis integrates meditative practices (Denken) with the cultivation of an authentic, justice-oriented community (Ummah), proposing that 'home' is not a physical place, but a spiritual attunement found through the struggle for authentic existence.

Is Artificial Intelligence the new 'Imam' that demands our blind submission? This paper diagnoses a contemporary crisis of intellectual paralysis, recasting the reliance on AI not as mere technological convenience, but as "Digital Taqlid"—a dangerous form of epistemic surrender. By placing Alan Turing’s "pedagogy of compliance" on trial against Al-Ghazali’s 11th-century critique of blind imitation, the study exposes how modern computation equates intelligence with refined mimicry, effectively stripping humans of their epistemic agency. We are no longer thinking; we are engaging in "cognitive offloading" that mirrors the dogmatism of the past. As a corrective, this paper weaponizes Al-Ghazali’s concept of Taḥqīq (verification through existential struggle) as the only viable resistance. It argues that to survive the age of algorithmic authority, we must abandon the comfort of passive answers and reclaim the burden of authentic thought.

Is profound sadness the secret gateway to creation? This paper explores the ontological paradox within Martin Heidegger’s thought, where Melancholy (Schwermut) is not treated as a psychological pathology to be cured, but as a fundamental "attunement" (Stimmung) that triggers radical creativity. By diving into the dark depths of the human condition, the study argues that melancholy serves as a "clearing" (Lichtung)—a space where the noise of the everyday world is silenced, allowing the truth of Being to emerge. Rather than being a state of paralysis, Heideggerian melancholy is presented as the engine of authentic art and thought. It is the creative wrestling with the abyss that allows the philosopher and the artist to disclose a world that remains hidden from the "happy" and the conformist.

In an era where the Cartesian dictum 'Cogito, ergo sum' has collapsed, replaced by 'I shop, therefore I am', consumption behaviour is no longer merely an economic activity, but a desperate attempt by the subject to assert existence amidst ontological emptiness. This paper posits the thesis that online shopping in Surabaya constitutes not merely the fulfilment of utilitarian needs, but an existential ritual wherein individuals construct their pseudo-identities through the manipulation of signs within the realm of hyperreality. Utilising Jean Baudrillard’s Social Logic of Consumption and George Ritzer’s concept of Non-places, this qualitative study analyses how digital platforms function as fractured mirrors reflecting a narcissistic desire for status and 'newness'. The findings indicate that the modern subject is entrapped in the simulacra of consumption: purchasing 'non-objects' devoid of essential use-value to patch over social anxiety and self-alienation. In this landscape, the 'click' at the checkout is the sole moment the subject feels truly 'present', even if such presence is merely an illusion produced by capitalist algorithms.

Can a ruthlessly amoral villain embody the height of philosophical authenticity? This paper investigates the existential dialogue between Fang Yuan and Bai Ning Bing in the xianxia epic Reverend Insanity, presenting a radical reinterpretation of Heideggerian ontology within a brutal fantasy realm. While Bai Ning Bing is initially paralyzed by the terror of finitude, Fang Yuan embodies a chillingly perfect Being-towards-death, transforming the acceptance of mortality into a weapon of absolute freedom. By dissecting their collision, this study reveals how Fang Yuan's 'Uncanny Trajectory' (Unheimlich) serves not as a rejection of meaning, but as the ultimate assertion of Dasein's autonomy against the 'They' (das Man). It challenges the reader to witness how a conversation on a snowy peak can dismantle the fear of death and ignite the terrifying pursuit of one's own True Self.

This paper executes an onto-genealogical diagnostic on the structural transformation of Islamic law within the modern nation-state. By synthesizing Michel Foucault’s archaeological method with Mohammed Arkoun’s critique of Islamic reason, this study argues that the codification of Shari'a constitutes not merely an administrative reorganization, but a fundamental ontological rupture in the nature of legal authority. Through the lens of Arkoun’s concept of the unthought (l'impensé), the research exposes how the transition from decentralized jurists’ law to centralized statutory law systematically silences the epistemological pluralism (ikhtilaf) inherent in the pre-modern tradition. The standardization process is revealed as a mechanism of bureaucratic reductionism, where the "interpretive validity" grounded in scholarly consensus is displaced by "institutional enforceability" grounded in state sovereignty. Consequently, the study demonstrates that legal modernization functions as a displacement of truth production: religious law is stripped of its ethical-discursive autonomy and reassembled as a positivist instrument of administrative control. This analysis challenges the neutrality of legal form, suggesting that the "statutory vessel" itself fundamentally alters the "theological content," reducing the transcendent horizon of the law into a finite tool of governance.

In a digital epoch where the Cartesian Cogito has been effectively cannibalized by the consumerist mantra "I shop, therefore I am," this monograph performs a ruthless philosophical autopsy on the modern condition, arguing that the seeming convenience of online shopping is merely the seductive mask of Gestell (Enframing)—a technological mode of revealing that fundamentally strips humanity of its ontological dignity and reduces Dasein to mere Bestand (Standing-Reserve) awaiting algorithmic exploitation. Transcending the limitations of standard sociological analysis, this text utilizes a radical Heideggerian lens to dissect the phenomenon of e-commerce in Surabaya, exposing how the hidden mechanisms of Machination and Total Mobilization orchestrate a "silent apocalypse" of Seinsvergessenheit (Forgetfulness of Being), where human subjectivity is colonized by artificially engineered desires and the relentless drive of rechnendes Denken (calculative thinking). Yet, amidst this suffocating expanse of digital calculation, the book maps a perilous but necessary path of Kehre (The Turning), proposing the revitalization of Gelassenheit (releasement) and Besinnliches Denken (meditative thinking) not as a passive retreat, but as an active, esoteric strategy to reclaim authentic existence and prepare for the Ereignis—the event of appropriation that offers the only possibility of dwelling poetically in a world besieged by the tyranny of the technological framework.

This monograph presents a comparative analysis of Friedrich Nietzsche and Martin Heidegger regarding the problem of nihilism and the subsequent quest for meaning in the modern era. The study diagnoses nihilism not merely as a historical event but as a fundamental psychological and ontological crisis resulting from the collapse of traditional axiological frameworks. By juxtaposing Nietzsche’s concept of "active nihilism"—characterized by the Will to Power and the revaluation of values—with Heidegger’s diagnosis of the "forgetfulness of Being" and his proposal of Gelassenheit (releasement), the text identifies a critical divergence in their respective prescriptions. Nietzsche advocates for the active creation of meaning through self-overcoming, whereas Heidegger argues for a receptive openness to the disclosure of Being, particularly through the medium of art. The book proposes a dialectical synthesis of these approaches, arguing that overcoming the "Abyss" of meaninglessness requires integrating the agency of individual value-creation with an ontological attunement to the world. The "Ascent" is thus redefined not as a final resolution, but as a continuous existential mode of dwelling within the tension between human will and the unfolding of Being.

Current scholarship on Heidegger's hermeneutics of facticity often concentrates on its relationship to his broader ontology, such as Sheehan's examination of Ereignis as the" appropriated clearing" of existence, or its implications for postmodern thought, as seen in Wiercinski's exploration of hermeneutic truth and the absence of objective truth. Nevertheless, the significant connection between Heidegger's hermeneutics of facticity and its impact on Caputo's" cold hermeneutics" remains insufficiently explored. This study aims to address this gap by asserting that Heidegger's conception of facticity as the" thrownness" of Dasein into a world of pre-understandings is essential to Caputo's" cold hermeneutics," which embraces the constraints and uncertainties of interpretation. This relationship is established through the notion of Ereignis as the dynamic unfolding of facticity, enabling Dasein to appropriate its thrownness. By utilizing a methodology of" hermeneutic situation" and" formal indication," this research examines Heidegger's primary works, including Being and Time and Ontology–The Hermeneutics of Facticity, to illustrate how facticity shapes our comprehension of Being and influences the ethical and political aspects of interpretation in Caputo's writings.

This paper explores the concept of "digital taqlid" as a contemporary form of intellectual blind following, exacerbated by the pervasive influence of algorithmic systems in daily life. Drawing on Al-Ghazali's critique of taqlid, the study argues that the uncritical reliance on AI-driven platforms undermines epistemic agency and leads to a crisis of intellectual autonomy. By examining the mechanisms of algorithmic authority, the research highlights the ethical and social implications of delegating decision-making processes to non-human entities. The findings suggest a need for a revitalized understanding of epistemic responsibility in the age of AI, emphasizing the role of critical thinking and ethical discernment as essential tools for navigating the digital landscape. Ultimately, the paper calls for a reassessment of our relationship with technology, advocating for a model of human-AI interaction that prioritizes intellectual integrity and preserves the essence of human agency in an increasingly automated world.

In the late capitalist dystopia we inhabit, your neighbors are not your friends; they are undercover agents of a consumption machine designed to harvest your envy. This article peels back the skin of the film The Joneses (2009) to reveal the rotting corpse of modern social relations, where "Stealth Marketing" acts as a parasitic force that commodifies intimacy and turns the sacred space of the home into a showroom. Utilizing Paul Ricoeur’s Hermeneutics of Suspicion as a scalpel, researcher dissect how the "ideal family" portrayed in the film is nothing but a lethal simulation—a phantom constructed solely to manipulate the subconscious and manufacture desire. We argue that this deception is not merely unethical; it is ontologically destructive, transforming human identity into a price tag and driving the authentic self toward debt, alienation, and death. In this era of hyper-reality, suspicion is no longer a cynical choice; it is the only survival instinct left to protect the soul from the colonization of capital.

The modern environmental crisis is fundamentally a crisis of ontological alienation: we have reduced the vibrant cosmos to dead "resources" because we have exiled God from the fabric of nature. This paper argues that the solution lies not in mere policy, but in a radical re-enchantment of the world through the lens of Muhammad Iqbal’s panentheism. By conceptualizing the Ultimate Ego not as a distant watchmaker, but as a force continuously flowing through the veins of creation, Iqbal transforms Nature from a static object into God’s creative behavior. This study reveals that in Iqbal’s ontology, every atom constitutes a pulse of the Divine, making the separation between "sacred" spirit and "profane" matter an illusion. Consequently, environmental ethics evolves from a burden of duty into an act of cosmic intimacy. To care for the Earth is to participate in the divine life itself; to pollute is to disrupt the self-unfolding of the Absolute. We conclude that Iqbal invites humanity to rise from being mere exploiters to becoming co-workers with God (Khulafā’), where sustainability is nothing less than an expression of love for the endless creativity of the Divine.

Contemporary education is facing a profound pathology of the soul: it excels at producing technically proficient individuals who are simultaneously morally hollow and spiritually alienated. This paper argues that the crisis of "moral decadence"—manifesting as consumerism, violence, and identity fracture—is not merely a behavioral issue, but an ontological failure of the educational system itself. By reviving Imam Al-Ghazali’s concept of Tazkiyat an-Nafs (Purification of the Soul), we propose a radical reconstruction of educational teleology. Moving beyond the secular obsession with "competence," researcher analyze Al-Ghazali’s dialectic of Takhliyat (emptying vices) and Tahliyat (adorning virtues) as a necessary "spiritual surgery." This study demonstrates that true education must be a mechanism for ontological ascending—transforming the student from a biological being ruled by Lust and Anger into a spiritual subject capable of genuine ethical agency. Without this vertical dimension, schools remain mere factories for "skilled barbarians."

Is the "End of History" a triumph of liberty or the perfection of a prison? While Francis Fukuyama celebrates the global hegemony of Liberal Democracy as the apex of human political evolution, this paper deploys the Critical Theory of the Frankfurt School to diagnose this "victory" as a catastrophic illusion. By juxtaposing Fukuyama’s linear optimism with the dialectical pessimism of Horkheimer, Adorno, and Marcuse, researcher argue that what Fukuyama identifies as the cessation of ideological conflict is actually the onset of "One-Dimensionality"—a state of total administration where dissent is suffocated by the comfort of the culture industry. This study exposes that the "End of History" is not the final liberation of humanity, but a sophisticated form of domination where the "Last Man" is too sedated by technological progress to realize he is no longer free. Researcher conclude that history has not ended; it has merely been silenced, demanding a renewed radical critique to shatter the status quo.

Is traditional hierarchy an obstacle to modernization, or its most potent, overlooked foundation? This paper challenges the secular developmentalist narrative by deploying Hasan Hanafi’s Social Theology to deconstruct the core Madurese philosophical axiom: Bhuppa’-Bhâbhu’-Ghuru-Rato (Father-Mother-Teacher-Ruler). We argue that this proverb is not a relic of feudal submission, but a sophisticated "Cosmic Social Contract" that transforms theological obedience into active epistemic agency. By mapping the four pillars of authority onto Hanafi’s dialectic of "Tradition and Renewal" (Al-Turath wa Al-Tajdid), we demonstrate how this indigenous framework provides a stable, ethical ontology for Community Development—one that prioritizes consensus (musyawarah) and social justice over individualistic competition. Ultimately, this study posits that true socio-political empowerment in Madura does not require abandoning tradition, but radicalizing it into a lived theology of social action.

Schleiermacher famously declared that "misunderstanding is the default state of communication." If this is true for face-to-face dialogue, then Radio Broadcasting represents the industrialization of misunderstanding. This paper argues that the existence of radio creates an ontological crisis: it presents the listener with a "Disembodied Voice"—a presence stripped of its physical being—forcing the listener into a state of epistemic blindness. By reviving Schleiermacher’s Romantic Hermeneutics, specifically his concept of Psychological Interpretation and Divination, we propose a radical method to "resurrect" the author behind the frequency. We demonstrate that true understanding in the age of mass media requires more than decoding grammatical structures; it demands a re-experiencing of the broadcaster’s subjectivity to bridge the abyss of technological distance. Without this hermeneutic effort, radio remains a graveyard of voices, and the listener remains trapped in a hollow echo chamber of their own projection.

This paper revives the Ottoman Islamic economic philosophy of Kınalızâde Ali Çelebi (1510–1572) by analyzing his foundational text, Ahlâk-ı 'Alai. We establish that Kınalızâde’s concept of 'Ilm-i Tedbir-i Menzil (the Science of Domestic Economy/Oikonomia) is not merely household management but a comprehensive framework integrating material needs with spiritual and moral integrity (fazilet). Crucially, this study demonstrates the contemporary relevance of Kınalızâde’s thought as an ethical critique of modern consumption. By prioritizing the menzil (home) as a space for virtue politics that prevents rezilet (negative morals) and avoids waste, Kınalızâde’s philosophy offers a timeless therapeutic against the pressures of debt, excessive consumption, and market manipulation prevalent in today’s capitalist system. We argue that his vision—where economics is inseparable from morality and driven by the search for God's approval—provides a necessary historical and ethical counter-model to modern economic individualism.

This research serves as an ethical and philosophical diagnostic at the intersection of Artificial Intelligence (AI) in Financial Technology (FinTech) and Umer Chapra’s Islamic economic philosophy. Rejecting the notion that AI is a value-neutral tool, the study establishes a critical framework rooted in the Maqasid al-Shariah to analyze the moral implications of algorithmic finance. We argue that AI-powered financial systems must be intentionally designed to uphold principles of justice, equity, and social responsibility, moving beyond mere efficiency to actively contribute to poverty reduction and collective well-being. Findings indicate that AI holds the potential to align finance with the Maqasid (preserving religion, life, intellect, lineage, and property) through improved credit fairness and fraud detection. However, this paper concludes that achieving such economic stability and social relevance hinges upon establishing robust governance frameworks to proactively mitigate algorithmic bias and ensure responsible AI development that safeguards human dignity against technological overreach.

This study challenges the illusion of consumer sovereignty in the digital age by diagnosing online shopping not as a convenience, but as a manifestation of Technological Framing (Gestell) that fundamentally entraps human existence. Deploying Martin Heidegger’s philosophy of technology alongside Baudrillard’s concept of the "Gizmo," researcher argue that e-commerce platforms function as engines of "Total Mobilization" and "Machination," systematically manipulating desire to transform the human subject into a mere "Standing Reserve" (Bestand) serving the gigantic machinery of digital capitalism. By analyzing compulsive buying behaviors, this research exposes how the algorithmic pursuit of "new experiences" strips objects of their essence and plunges the modern subject into an "Abandonment of Being," resulting in a state of ontological homelessness where the subject is mobilized solely to consume emptiness.

This article explores Martin Heidegger's existentialist thought and its relevance to human existence in the technological world. Rapid technological development creates a paradox: those who fail to adapt risk alienation, yet those who blindly follow the flow without understanding its essence risk losing their self-identity. This study aims to determine the nature of technology while offering a perspective through Heidegger's existentialist philosophy. This is library research utilizing specific methodological elements: (1) Understanding: The mode of revealing meaning in a situational context; (2) Interpretation: The explication of understanding to see something "as" something, using Heidegger’s philosophy as the lens; and (3) Formal Indication: A methodological concept where philosophical concepts point to phenomena without claiming to exhaustively represent the whole situation.

In Indonesia’s intellectual landscape, Kuntowijoyo’s Prophetic Social Science emerged as a critical response to the dominance of Western positivism, which has been criticized for its inability to grasp the ethical and transcendental dimensions of social reality. Despite its transformative vision, this framework has long faced a fundamental challenge: the absence of a coherent ontological foundation that could sustain its three pillars—humanization, liberation, and transcendence. This research aims to address that gap by proposing Heideggerian social ontology as a new philosophical basis for Prophetic Social Science. Using a qualitative method of critical conceptual analysis, this research examines key philosophical and sociological texts through a hermeneutic–phenomenological lens. The analysis proceeds through interpretive deconstruction and reflexive engagement to uncover the ontological and epistemological assumptions behind positivism and Heideggerian thought. The findings show that positivism’s ‘flat’ ontology cannot accommodate the prophetic vision, while Heideggerian social ontology provides a more authentic foundation for a Sociology of Ereignis—a framework that centers meaningful events, reflexivity, and disclosure. The implication of this research is that sociological inquiry, especially within Muslim societies, must be reoriented toward ontologically grounded and ethically engaged methodologies that take lived meaning and transcendence seriously.

Arjuna's crisis in the Bhagavad Gita is often interpreted as a moral or theological dilemma, yet this overlooks the profound psychological suffering depicted. This article re-examines this crisis not as a moral failure, but as a phenomenological portrait of absolute Attachment, a condition of painful enmeshment in the worldly web of relations. A Heideggerian phenomenological analysis is employed, using a close reading of the Gita's first chapter to diagnose the lived experience of Attachment and juxtaposing it with Martin Heidegger's concept of Gelassenheit (releasement). The analysis reveals Arjuna's paralysis as a direct symptom of his entrapment in calculative thinking (rechnendes Denken) born from Attachment. In contrast, Gelassenheit is presented as a meditative path of releasement (besinnliches Nachdenken) that allows one to act within the world without being ontologically consumed by it. The concept of Gelassenheit thus emerges as a powerful existential framework for understanding and responding to the specific suffering caused by Attachment, providing a bridge for a fruitful dialogue between.

Applying natural science methodologies to the social sciences causes a crisis in science. A crisis of science means the narrowing of researcher subjectivity so the possibility of research heuristics is drastically reduced. Martin Heidegger a philosopher of existentialism tried to solve this problem by developing a method that integrated schools of phenomenology and hermeneutics. This research aims to describe the hermeneutics situation method which embodies the two things above. This research is a type of library research that is descriptive and qualitative. The important value and novelty of this research is that it examines the closeness of philosophy and social science through Martin Heidegger’s way of thinking. A researcher does not live in isolation, he is connected to the context of life in which he lives. The context of life motivates researchers to see the meaning of something. In social research, researchers do not just meet social facts, but meet appropriate events (ereignis). So, social researchers are advised to avoid two things when conducting social research in the context of hermeneutics situation, namely the principle of subject-object division and the value-free principle. The reason is a presumption that a researcher was involved in the surrounding environment which then becomes the object of his research, even before conducting the research. This involvement is what makes the researcher able to understand the object of his research.