bluuebunny/crossref_metadata_2025_split huggingface dataset:
Implementasi Etika Ekologis Dalam Konservasi Lingkungan : Tawaran Solusi Dari Al-Qur’an
Authors: Febriani Nur Afiyah 
Published: February 2016

<div><p><strong>Abstract :</strong> This paper tries to compare between anthroposentrical paradigm and a theory of conservation called by ecocentrism, the theory try to combine the universal teachings of holy book and science on safeguarding of stable ecosystem of the world. By using thematic method (this method usually applied in investigating several contemporary problems belong to people in the term of contextualization of Holy Book’s message which in this case is al-Qur’an), and supporting by the scientific approach from East and West, this paper expounds the description of al-Qur’an on the concept of ecological ethics which encompassed in a theory which I call with ecohumanist-theocentric. This theory necessarily demands a harmonious inter-connection and interaction between human being and himself (ḥabl ma‘a nafsih), human being and other human beings (ḥabl ma‘a ikhwānih), human being and nature (ḥabl ma‘a bī’atih), human being and God (ḥabl ma‘a khāliqih). This implementation of universal teachings of al-Qur’an for world’s society is considered as an applicative and comprehensive solution which is offered by al-Qur’an in the way to answer the problems of environmental harm. </p><p><em>Keywords : ecology, conservation, ecoscentrism, theocentrism, ecohumanist-theocentric.</em></p><p><em><strong><br /></strong></em></p><p><strong>Abstrak :</strong> Dalam rangka membandingkan antara paradigma antroposentris dengan sebuah teori lingkungan yang disebut dengan ekosentrisme dibutuhkan sebuah teori yang menyatukan antara ajaran universal dari kitab suci dan sains tentang pemeliharaan kestabilan ekosistem dunia. Dengan menggunakan metode tematik sebagai pisau analisis, karena metode ini lazimnya dipakai untuk mengkaji problematika kontemporer umat sebagai upaya kontekstualisasi pesan kitab suci yang dalam kesempatan ini adalah al-Qur’an, serta dilengkapi dengan pendekatan sains dari Timur dan Barat, tulisan ini mengulas seputar deskripsi al-Qur’an tentang konsep etika ekologis yang terangkum dalam sebuah teori yang penulis sebut dengan teori ekohumanis teosentris. Yaitu sebuah teori yang meniscayakan interkoneksi dan interaksi harmonis antara manusia dengan dirinya sendiri (ḥabl ma‘a nafsih), manusia dengan sesama manusia (ḥabl ma‘a ikhwānih), manusia dengan alam raya (ḥabl ma‘a bī’atih) dan manusia dengan Allah (ḥabl ma‘a khāliqih). Implementasi ajaran universal al-Qur’an ini bagi masyarakat dunia dianggap sebagai solusi aplikatif komprehensif yang ditawarkan al-Qur’an dalam menjawab permasalahan kerusakan lingkungan.</p><p><em>Kata-kata Kunci : ekologi, konservasi lingkungan, ekosentrisme, teosentrisme, ekohumanis-teosentris.</em></p></div>
Zuhd and Pleasure : A Comparative Account between Imam Ali’s Nahj Al-Balāgha and Moore’s Ethics
Authors: Firdaus Qusthan 
Published: February 2016

<div><p><strong>Abstrak :</strong> Artikel ini mendiskusikan zuhd sebagai sebuah penanda etis (an ethical bon mot) sekaligus membandingkannya dengan argumen Moore mengenai kesenangan. Memaksimalkan output dan meminimalkan input merupakan dua premis dasar yang menyusun zuhd. Keduanya membawa kepada kewajiban positif dan negatif. Kewajiban positif berakar pada hak untuk berekspresi secara bebas sementara kewajiban negatif berakar pada hak untuk bekerja pada lingkungan yang adil dan disukai. Di samping itu, argumen Moore mengenai kesenangan tidak memadai untuk menjadi sebuah penanda etis karena bersifat subjektif. Dengan demikian, zuhd memiliki kualitas yang lebih baik daripada kesenangan untuk menjadi sebuah penanda etis.</p><p><em>Kata Kunci : Zuhud, pleasure (Kesenangan), Penanda etis, Kewajiban posistif, Kewajiban negatif</em></p><p><em><br /></em><strong>Abstract :</strong> This article discusses about Zuhd as an ethical sign (an ethical bon mot), all at once to compare it with Moor’s argument on pleasure. Maximizing output and minimizing input constitute two basic premises which composed zuhd. Both of them lead to positive and negative duties. Positive duty is rooted on right to express freely, while negative duty is rooted on right to work in just and prefer domain. Moreover, Moor’s argument of pleasure is unsufficient to be an ethical sigh, for it is very subjective argument. By this, Zuhd has a better quality than pleasure to be an ethical sign or marker.</p><p><em>Keywords : Zuhud, Pleasure, Ethical bon mot, Positive duties, Negative duties</em></p></div>
Islamic Moral Life and Threats To It
Authors: Javadi Mohsen 
Published: February 2016

<div><p><strong>Abstrak :</strong> Islam memahami konsep kehidupan bermoral dalam rangka olah jiwa demi memenuhi syarat menjadi dekat dengan Tuhan, yang transenden. Untuk itu, alih-alih memahami realisasi-diri seseorang sebagai alasan untuk mewujudkan atau selaras dengan hasrat dirinya, sebagaimana telah umum diterima di dunia modern, Islam memandang realisasi diri sebagai hasil dari upaya kontrol diri, dengan mengatasi hasrat aktual dan meningkatkan kehendaknya dalam mewujudkan keselarasan antara aspek psikis (jiwa) --mencakup aktivitas emosional (hati) dan teoritis (nalar) dan aspek fisik (raga)-- berupa tindakan praktis (aksi). Kondisi yang diperlukan bagi kedua aspek tersebut terumuskan dalam istilah “iman” dan “amal saleh.”</p><p><em>Kata kunci: ibadah, moralitas (akhlaq) Islam, iman, amal salih, olah jiwa, subjektifisme, relativisme cultural, keraguan, sektarianisme, ketidakadilan.</em></p><p><em><br /></em></p><p><strong>Abstract :</strong> Islam comprehends the concept of moral life in the term of cultivate of soul to be eligible for drawing near to the transcendent reality, Allah. For that aim, instead of understanding self-realization as permission to submit to one’s appetites, as commonly accepted in modern world, Islam considers self-realization as fruit of self-control by transcending his actual desires and improving his will to make a harmony between psychial aspect (soul) --that covers emotional (heart) and theoretical (reason) activity - and physical aspect (body) – i.e. practical activity (action). The required state of both aspect are formulated in the term “faith” (iman) and “righteous deeds” (amal Salih).<em> </em></p><p><em>Keywords : worship of God (ibadah), Islamic morality (akhlaq), faith (iman), righteous deeds (amal salih), cultivation of soul, subjectivism, cultural relativism, doubt, sectarianism, injustice. </em></p></div>
Studi Kritis Terhadap Teori Identitas Pikiran-Otak Mario Bunge: Perspektif Neo-Sadrian
Authors: Gama Cipta Bakti 
Published: February 2016

<div><p><strong>Abstract :</strong> The aim of this research is to conduct a critical analysis of Mario Bunge’s view that mental reality is identical with the reality of brain function known as mind-brain identity theory. The analysis is performed using Neosadrian perspective, i.e. a new form of Mulla Sadra’s philosophy which is developed by Tabataba‘i and his disciples. The author tries to elucidate the main claims held by Bunge and to launch some critiques upon those claims. The main conclusions achieved through this research include the following. Firstly, mind-brain identity theory cannot be accepted. Secondly, current development of scientific studies corroborating certain relations between brain and mental states does not justify the validity of the identity theory, also does not falsify its opposition. Thirdly, a religious-sufistical philosophy, such the Neosadrian, can be consistent with current development of scientific research.</p><p><em>Keywords :</em> <em>Mind-brain identity theory, Mario Bunge, Neo-Sadrian, science, religious-sufistical philosophy.</em></p><p> </p><p><strong>Abstrak :</strong> Penelitian ini bertujuan untuk melakukan analisis kritis atas pandangan Mario Bunge bahwa realitas pikiran identik dengan realitas fungsi otak, yang dikenal dengan teori identitas pikiran- otak. Analisis tersebut dilakukan dengan menggunakan sudut pandang Neosadrian, yaitu bentuk baru filsafat Mulla Sadra yang dikembangkan oleh Tabataba‘i dan murid-muridnya. Penulis mencoba menguraikan sejumlah klaim utama yang dipegang oleh Bunge tentang teori identitas tersebut dan melancarkan kritik terhadapnya. Sejumlah kesimpulan utama yang bisa dicapai melalui penelitian ini mencakup hal-hal berikut. Pertama, teori identitas pikiran-otak tidak bisa diterima. Kedua, perkembangan studi saintifik yang menguatkan adanya relasi antara status otak dan status mental tidak menjustifikasi validitas teori identitas pikiran-otak, juga tidak memfalsifikasi dualitas esensi keduanya. Ketiga, filsafat yang bercorak religius-sufistik seperti Neo-Sadrian bisa konsisten dengan perkembangan sains mutakhir.</p><p>Kata kunci : <em>teori identitas pikiran-otak, Mario Bunge, Neo-Sadrian, sains, filsafat religius-sufistik.</em></p></div>
Dualisme Pemikiran Sufistik Ibn Taymiyyah
Authors: Ali Yunasril 
Published: February 2016

<div><p><strong>Abstrak :</strong> Ibn Taymiyyah, meski dikenal sebagai tokoh panutan radikalis salafi yang anti pembaharuan dan alergi tasawuf, ternyata merupakan inspirator kaum modernis dan juga seorang sufi. Bagaimana mungkin seorang yang anti tasawuf juga adalah seorang aktivis tasawuf ? Bagaimana posisi Ibn Taymiyyah seharusnya dipetakan? Bagaimana pula sikapnya yang terlihat kontradiktif ini dapat dijelasakan? Dengan mengkaji karya-karyanya dan mempertimbangkan pengalaman hidup Ibn Taymiyyah yang ditelisik melalui perspektif psikosufistik penulis akan menjawab persoalan tersebut. Tulisan ini menyatakan bahwa kritikan dan penolakannya atas jenis tasawuf tertentu (<em>nazharī-falsafī</em>) didasarkan kerancuan dalam pemaknaan istilah dan paradigma yang berbeda dari objek yang dikritiknya. Ditunjukkan pula sikapnya menjelang kematian —dalam kondisi batin terkondisikan sedemikian rupa sehingga bukannya dipenuhi diskursus ilmiah, ia tenggelam dalam taqarub dan perhatian penuh kepada Allah dan mencapai puncak pengalaman sufistik, fana— kendatipun kontradiktif, tidak lain merupakan perkembangan dari kesadaran religiusnya.</p><p><em>Kata kunci :</em> <em>radikalis salafi, dualisme, fiqh al-qulūb, neo-sufisme, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.</em></p><p><strong><br /></strong></p><p><strong>Abstract :</strong> Ibn Taymiyya, despite being well-kown as a figure of salafi-radicalists which are anti-reformism and oppose tasawuf, in fact is an inspiring figure for some modernist Muslims and is a sufi. How could it be possible for someone who criticizes tasawuf to be a sufi? How should Ibn Taymiyya be placed correctly in this regard? How could his contradictive attitude be explained? These questions will be discussed in paper through a careful study of his works and by investigating his life-experience from a psycho-sufistic perspective. This paper argues that his criticism to certain kind of tasawwuf, i.e., the <em>naẓarī-falsafī, </em>is often based on confusion in understanding terms and departs from different paradigm used by the object of his criticism. Finally this paper shows that the attitude he has, towards the end of his life—in an inwardly situated condition in such a manner so he is far from any discursive activities and totally drowning in the <em>taqarrub</em>and having full attention to God and achieving the peak of mystical experience, the annihilation— however contradicts to his early standpoint, is nothing but the continuation and growth of his religious maturity.</p><p><em>Keywords :</em> <em>salafi-radicalist, dualism, fiqh al-qulūb, neo-sufism, tasawuf naẓarī-falsafī, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.</em></p></div>
Is Olodumare, God In Yoruba Belief, God?
Authors: Igboin Benson O. 
Published: February 2016

<div><p><strong>Abstrak :</strong> Pertanyaan apakah Olodumare, Tuhan dalam kepercayaan Yoruba, sebagaimana diterjemahkan oleh Bolaji Idowu, adalah Tuhan merupakan persoalan penuh liku. Hal ini karena konsep dan kepercayaan atas Olodumare ini mengalami serangkaian analisis berputar sehingga memancing pertanyaan tersebut dijawab dalam tiga tahap episodik mendasar. Pertama dari kalangan antropolog Barat yang, sengaja atau tidak, keliru memahami bahwa Olodumare bukanlah, atau tidaklah sederajat dengan, Tuhan; tahap kedua diperjuangkan oleh pengkaji Africa (<em>Africanist</em>) / teolog Yoruba yang mengajukan status Olodumare sebagai Tuhan; sementara mazhab dekolonisasi mutakhir berupaya melepaskan Olodumare dari apa yang disebut sebagai jerat Helenistik (<em>Helenistic grab</em>) periode kedua, dan memberikan citra yang ‘tepat’ tentang Olodumare. Masing-masing ‘kebenaran’ tentang Olodumare ini memiliki pertanyaan-pertanyaan turunan yang memengaruhi pemahaman atas Olodumare. Kajian ini mempertanyakan klaim-klaim tiga filsuf dekolonisasi saat ini, dan mengemukakan bahwa apa yang mereka lontarkan seputar Olodumare tidak konsisten. Kesimpulannya, untuk memperoleh konsep yang kuat tentang Olodumare, perlu upaya untuk mengadopsi padanan kata-kata terjemahan alternatif yang tepat, baik terhadap ajaran Yoruba maupun ajaran Kristen; jika tidak demikian, pertanyaan-pertanyaan yang muncul mungkin tetap akan tak terjawab, sementara tesis Idowu tetap dirasakan sudah memadai.</p><p><em>Kata kunci :</em> <em>Olodumare, Esu, Masalah keburukan, Tuhan, Yoruba</em></p><p> </p><p><strong>Abstract : </strong>The question whether Olodumare, God in Yoruba belief, as Bolaji Idowu translated it, is God is a tortuous one. It is so because the concept of, and the belief in, Olodumare are undergoing circuitous strings of analysis that tempt one to answer the question in three fundamental episodic phases. The first came from the Western anthropologists who advertently or inadvertently ‘misconceived’ Olodumare, as completely less than a God; the second stage championed by foremost Africanist/ Yoruba theologians ‘promoted’ Olodumare to the ‘status’ of a God or rather insisted that Olodumare is God; while the decolonisation school is currently divesting Olodumare of so-called Hellenised garb of the second period, and casting ‘true’ images of him. Each of these ‘truths’ about Olodumare has serious ancillary questions that affect the overall understanding of Olodumare. This study interrogates the claims of three recent decolonisation philosophers, and reveals that their casting of Olodumare is inconsistent one with another. It concludes that before any incontrovertible concept of Olodumare could be reached, alternative translational (linguistic) equivalents true to the Yoruba theology and true to Christianity must be adopted; otherwise the questions raised might yet remain unanswered, while Idowu’s thesis still suffices.</p><p><em>Keywords :</em> <em>Olodumare, Esu, problem of evil, God, Yoruba</em></p></div>
The Complex Relationship Between Sufism And Shi‘Ism As Reflected In The Concept Of Walāyah
Authors: Halim Wahyuddin 
Published: February 2016

<p><strong>Abstrak</strong> : Tulisan ini mencoba meneliti konsep <em>walāyah </em>dalam tradisi Sufisme dan Syi’isme. <em>Walāyah </em>adalah salah satu prinsip yang paling penting dalam Sufisme dan Syi’isme, menempati status mendasar dalam seluruh struktur doktrin metafisik mereka. <em>Walāyah </em>merupakan ide tentang kelanjutan otoritas spiritual Nabi Muhammad kepada otoritas tertentu setelah beliau mangkat. Berangkat dari sumber-sumber agama yang sama, kedua pihak tampaknya mengembangkan konsep yang sama tentang <em>walāyah </em>dan karakteristik mereka yang layak atas otoritas rohani, meskipun mereka mengartikulasikan konsep tersebut dalam terminologi dan fungsi yang berbeda.</p><p><strong>K</strong><strong>ata-kata Kunci: </strong><em>Sufisme</em><em>, </em><em>Syi’isme, walāyah, </em><em>manusia sempurna, keimaman (imāmah), penutup para nabi, risalah.</em></p><p><em><br /></em></p><p><strong>Abstract : </strong>This paper tries to examine the concept of <em>walāyah </em>in Sufism and Shi’ism. <em>Walāyah </em>is one of the most important principles in both Sufism and Shi’ism, occupying such a fundamental status within the whole structure of their metaphysical doctrines. <em>Walāyah </em>constitutes the idea on the necessary continuation of the spiritual authority of the Prophet Muhammad to particular authorities after the prophet’s death. Drawing from the same religious sources, both parties seem to develop the same concept of what constitutes <em>walāyah </em>and what the characteristics of those who deserve that spiritual authority, although they articulated the concept in different terminologies and functions.</p><div class="WordSection1"><p><strong>Ke</strong><strong>ywords</strong><em>:</em><em> </em><em>Sufism, Shi’ism, walāyah, perfect man, Imāmate, seal of the prophets, risālat.</em><strong><em><br /></em></strong></p></div>
How to Apply Controlled Mud Level Systems in Deep Water Drilling
Authors: Godhavn John-Morten , Gaassand Sturle 
Published: February 2016

Abstract
Based on experiences with the Controlled Mud Level (CML) system ECD-Management (ECD-M) in the Gulf of Mexico (GoM) in 2014 and 2015, this paper outlines how the reduced riser level was applied to improve kick detection and to reduce drilling risks associated with downhole pressure constraints. CML is a Managed Pressure Drilling (MPD) technology, but it is not only about Constant Bottom Hole Pressure (CBHP). The paper will cover the authors' learning curve from the first to the 4th well. The main focus during the first well was to make everything work and to train the personnel on the rig. The riser level was only reduced by about 150 feet and the ECD-M system was mainly used for improved kick detection by using the riser as a trip tank. Several kick drills were performed with good results showing how the drill crew was able to detect influxes even earlier with the new CML parameters. The use in the second well was extended by mitigating salt creep in the salt section, CBHP during salt exit and reducing hydrostatic head during a cement operation. Further experiences were gained during the last two wells, even though one major new component failed during commissioning. Other potential applications will also be described. The paper will describe the planning of riser levels and controller modes together with the usual drilling parameters mud weight, flow rate, ROP, etc. using hydraulic simulations and pore and fracture gradients taking the different constraints and risk into consideration.
Managed Pressure Drilling (MPD) Technology Applied to a High Potential Oil/Gas Producing Well Enabled Operator to Drill to Planned Target Depth in an Area of South Texas Where Conventional Drilling Has Been Unsuccessful – a Case History
Authors: Epps Steve , Pellegrini Thomas , Valecillos Juan C. , Craig Hunter , Arnone Maurizio 
Published: February 2016

Abstract
Multiple operators had attempted to conventionally drill wells in an area of south Texas targeting an over pressurized sand. A majority of them were unsuccessful showing a history of lost time events and poor well results related to kicks and losses. Information suggests little was known about the pore and fracture pressure gradients, and that uncertainties regarding real stratigraphic distribution were present, resulting in improper casing points and mud trends not in accordance with actual wells requirements. For these reasons, one operator decided to implement Managed Pressure Drilling (MPD) technology in order to safely and efficiently drill a well to the pay zone.
The scope of the operation was a re-entry sidetrack on a vertical well that originally encountered well control and multiple mud losses events. The first interval was an 8-1/2 inch intermediate section to be cased with a 7 inch liner. The liner shoe was to be set approximately 80 feet above the over pressurized target sand. The second interval was a 6-1/8 inch production section targeting the well pay zone, to be cased with a 4-1/2 inch production casing. Both intervals were considered critical, the first one having depleted zones interbedded with gas bearing formations with a final depth immediate to abnormal gas pressures, and the second demanding accurate ECD management to avoid well control events, losses and formation damage, this of cardinal interest for the operator.
The implementation of MPD enabled both intervals to be drilled to the planned target in a constant bottom hole pressure (CBHP) state safely and efficiently. The well was drilled near balanced to improve drilling efficiency and increase the ability to identify pore pressures. The annular pressure profile was adjusted instantly as the well dictated by means of MPD surface equipment avoiding kicks and losses. Continuous evaluation and monitoring of well behavior in real time allowed for pore pressure predictions, which were later used to plan proper kill mud weights, tripping/stripping procedures, and managed pressure cementing operations. Implementing MPD techniques and technology proved successful in enhancing safety and drilling efficiency on a well with many uncertainties and potential hazards.
This paper will describe the planning and execution of a successful drilling operation on a high potential oil/gas producer well using MPD techniques in an area where others were unsuccessful.
Health, Safety and Environment – A Comparison: What Should Be the Priority for Upstream Oil Industry in Pakistan?
Authors: Subhani Naaem Ahmad , Khan Muhammad Mehmood 
Published: February 2016

Abstract
There is need to compare mandatory requirements and expectations in Health, Safety and Environment compliance to set priority for the upstream oil industry of Pakistan address both issues equally. Expectations of regulators in environment compliance are far above than in health and safety. Matter to be discussed in detail and suggestions made to treat both issues fairly with due attention paid to both.
Meanings, concept, perception, and scope of Health, Safety & Environment need to be described in detail for the understanding of audience.
Study will also cover if regulators in Safety & Environment field act as Policemen or facilitators and if they have practical or operational/process knowledge about the industry to facilitate the industry.
Violation of safety rules might have serious consequences which may results in to loss of lives, disabilities, human sufferings, asset losses where companies may go out of business. Companies may not go out of business due to violation of environmental rules. It is strange that more attention is being paid to environment.
Mines Act 1923 governs the upstream oil industry in Pakistan through safety regulations 1974 which have gone outdated. Environmental laws and regulations in Pakistan are up to date and compatible with international standards. There is need to update safety regulations to cope with technological changes.
Doctoral level programs are being offered in environment field in Pakistan. Government also gives foreign scholarships in this area. Safety is not being taught in universities in Pakistan. Scholarship not found offered in safety. Certificate level programs however are being offered at low profile.
Competence, resourcefulness and authority of regulators also differs in safety and environment fields. Job opportunities are more in environment than in safety. Consultants are available in the field of environment and rewarded more than in safety.
Role of multinational oil companies, NGOs, PPEPCA and SPE shall be highlighted in promoting and developing HSE culture in Pakistan. Suggestions shall be made to strengthen safety related institutions.