In an effort to explore the depth of meaning, Masykur employs Michael Hauskeller\u2019s aesthetic philosophy as an analytical framework, which maps out sixteen positions on art from Plato to Danto\u2014demonstrating that the definition of art has evolved beyond mimesis (imitation) toward art as meaning, symbol, critique, and context. He also integrates the perspectives of Mudji Sutrisno and Christ Verhaak, who assert that aesthetic experience is grounded, embodied, and culturally embedded.<\/p>\n\n\n\n
The beauty of Banten literature, he continued, lies not merely in its form, but in its ability to reveal the sacred through rhythm, sound, and symbols.<\/p>\n\n\n\n
Three Forms of Banten Spiritual Literature<\/strong> Complex Interfaith Relations<\/strong> Meanwhile, the second speaker, Lukman Hakim, MA, enriched the discussion with perspectives on comparative religion and living philosophy, encouraging participants to read classical texts from the Nusantara region as a bridge for interfaith dialogue that is alive in everyday practice, rather than merely theological discourse on paper.<\/p>\n\n\n\n This interactive webinar was also attended by dozens of participants from various backgrounds, including academics, students, and cultural activists. ASAFI hopes that similar events will continue to strengthen an inclusive yet critical understanding of Islam, making literature a fertile ground for the development of spirituality and philosophical thought in Indonesia.<\/p>\n\n\n\n You can watch a replay of this event on the ASAFI & Graha Kebijaksanaan YouTube channels.<\/p>\n\n\n\n Jakarta, 10 Agustus 2026 \u2013 Asosiasi Akidah dan Filsafat Islam se-Indonesia (ASAFI), melalui program Sekolah Akidah & Filsafat Islam sukses […]<\/p>","protected":false},"author":1,"featured_media":10865,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"cybocfi_hide_featured_image":"yes","footnotes":""},"categories":[1],"tags":[],"class_list":["post-10864","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-berita"],"yoast_head":"\n
Masykur categorizes Banten\u2019s literary heritage into three major modes. First, the Cosmological mode, as depicted in the Baduy Pantun and Sajarah Banten, where literature establishes a harmonious relationship between humans, nature, ancestors, and the Almighty. Second, the Hagiographic-Metaphysical mode, found in *Wawacan Seh* and *Mash\u0101hid al-N\u0101sik*, where the texts serve to draw readers closer to the blessings of the saints and spiritual experiences (tajall\u012b) through poetry and evocative imagery. Third, the Prophetic-Ethical tradition, represented in *Max Havelaar*, *Balada Si Roy*, and the works of Toto ST Radik, where literature serves as a social critique that sharply condemns colonial injustice, poverty, and ecological destruction.<\/p>\n\n\n\n
Regarding interfaith relations, Masykur points out that the Banten literary corpus reveals relationships that go beyond a simple narrative of harmony. It encompasses translation, assimilation, boundaries of identity, tensions, and even negotiations regarding the sacred. Without straying from the Islamic creed rooted in tawhid, literature expands the ethical imagination to understand how others experience holiness and suffering. This aligns with the ethical foundation of Quran 49:13 regarding ta\u2019\u0101ruf (getting to know one another), as well as Quran 5:48 and 2:256, which contain the principles of freedom and diversity.<\/p>\n\n\n\n
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