suro diro joyo jayaningrat lebur dening pangastuti artinya

SuraDira Jaya Jayaningrat, Lebur Dening Pangastuti Segala Sifat Keras Hati, Picik, Angkara Murka, 05:55 min 320 kbps 8.13 MB Downlod Now Kisruhlahan sengketa antara warga Batu Ampar dengan Pemkab Buleleng dimasa kepemimpinan Putu Agus Suradnyana, semakin melebar, saat puluhan Keduasahabat merangkap mahaguru saya itu mengingatkan saya kepada untaian pitutur kalimat mutiara berbahasa Jawa halus: “Sura Dira Jayaningrat, Lebur Dening Pangastuti†(setiap kebencian, kemarahan, kekerasan hati akan luluh oleh kelembutan, kebijaksanaan, dan kesabaran). Secara terpisah , sang mahaguru Kejawen saya yang satu lagi SuroDiro Joyo Jayaningrat, Lebur Dening Pangastuti (segala sifat keras hati, picik, angkara murka, hanya bisa dikalahkan dgn sikap bijak, lembut hati dan sabar) Datan Serik Lamun Ketaman, Datan Susah Lamun Kelangan (Jangan gampang sakit hati manakala musibah menimpa diri; Jangan sedih manakala kehilangan sesuatu). 87likes, 0 comments - psht_rayon_buring on September 6, 2020: "" Suro Diro Joyo Jayaningrat, Lebur Dening Pangastuti " Artinya : Segala sifat keras hati, picik," PSHT RAYON BURING on Instagram: "" Suro Diro Joyo Jayaningrat, Lebur Dening Pangastuti " Artinya : Segala sifat keras hati, picik, angkara-murka, hanya bisa dikalahkan dengan sikap Frau Sucht Mann Sie Meint Es Ernst. O termo surrão origina-se da palavra francesa sarrau, e foi por longo tempo a alcunha utilizada para que se fizesse referência às sobre-cotas nas documentações medievais. Tal termo apresenta ainda corruptelas como çurame. Não obstante isto, o mesmo o objeto recebeu outros nomes ao longo de seu uso, tais como balandrau. O surrão era um item de armadura medieval responsável pela proteção do corpo; o surrão era constituído de uma larga chapa forjada em ferro, que devia ser sobreposta no peito por cima de outra armadura, no caso a lóriga de malha. O surgimento do surrão na indumentária cavaleiresca foi de certa forma uma retomada, com imperfeições e modificações, da antiga couraça Discover the world's research25+ million members160+ million publication billion citationsJoin for free Sura Dira Jayaningrat Lebur Dening Pangastuti A Key Principle to Achieve Success Nyong Eka Teguh Iman Santosa, Kumara Adji Kusuma, and Isna Fitria Agustina Universitas Muhammadiyah Sidoarjo, Jl. Mojopahit 666 B, Sidoarjo, Indonesia {peziarah, adji, isnaagustina} Keywords Success, patience, philosophy, jayaningrat, pangastuti. Abstract The Javanese people have a traditional philosophy of life which is commonly expressed in the form of idioms. This paper explores the meaning of sura dira jayaningrat lebur dening pangastuti, one of Javanese popular idioms. It briefly means the wrathful nature can be defeated by gentleness and patient attitude. Philosophical analysis is applied to understand the meaning of the idiom. Further elaboration will be done by juxtaposing it with Islamic perspective especially in conceptualizing the meaning of patience and its relation to the attainment of individual success. The result of this paper can contribute to the revitalization of local wisdom and its promotion to global society. 1 INTRODUCTION The Javanese culture is rich of philosophical concepts that become practical references in the daily life of its people. One of them is sura dira jayaningrat lebur dening pangastuti. This javanese idiom literally means wild anger can be exterminated by gentleness or kindheartedness. A peaceful righteousness is able to defeat a violent evil. Hence, sura dira jayaningrat lebur dening pangastuti is a concept that emphasizes on the value of patience and toughness in the face of extreme situations. A successful result is possible to be attained through maintaining the attitude of softness rather than harshness. This value is obviously urgent and relevant in our contemporary context shadowed by hatred and violence, not only at the local levels but also the global. Here, sura dira jayaningrat lebur dening pangastuti may represent a principle of success for those who desire their life prevailed. This article is presented to reintroduce sura dira jayaningrat lebur dening pangastuti as a cultural heritage of human civilization that still has its vital impetus for humans to achieve success while discovering their meaningfulness in life. Inspite of this idiom originally comes from Javanese culture, one of living cultures in Indonesia, it can inspire people globally. Sura dira jayaningrat lebur dening pangastuti is substantially universal. The world today is in need of wisdoms that elevate common awareness of the necessity of upholding love and peace with patience and persistence. Being success in the perspective of sura dira jayaningrat lebur dening pangastuti will only achieve its fullness if it is obtained by avoiding anger and rage. This lesson will be argued in the following descriptions. 2 METHODOLOGY This paper tries to understand the meaning of sura dira jayaningrat lebur dening pangastuti philosophically. The concept will be analyzed through its constituent parts and then elaborated in order to gain a better understanding contextually. In doing so, some popular perspectives on success and Islamic perspective on patience are taken here to enrich the analysis. At last, this paper is hoped to provide a logical interpretation with respect to the actual world, not solely depends on its analytical meanings Kripke, 2001; Zalta, 1988; Soames, 2003a; Soames, 2003b. Its contribution is highlighted through an adequate description about the cultural wisdom radiated from the concept sura dira jayaningrat lebur dening pangastuti and its significance for global society. 470Santosa, N., Kusuma, K. and Agustina, Dira Jayaningrat Lebur Dening Pangastuti - A Key Principle to Achieve Proceedings of the Annual Conference on Social Sciences and Humanities ANCOSH 2018 - Revitalization of Local Wisdom in Global and Competitive Era, pages 470-474ISBN 978-989-758-343-8Copyright ©2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved 3 RESULTS Sura dira jayaningrat lebur dening pangastuti is part of one stanza in Serat Witaradya written by Raden Ngabehi Ranggawarsita 1802-1873, a great poet of the royal palace Pakubuwana Surakarta Simuh, 1999. It means that the idiom is basically part of a poetic work in Javanese literature. This kind of work however is able to describe and contain the values of human life. Literature can play a role in influencing the perspective and behavior of its readers. It can also serve as a social control with the moral messages it carries Jupriono, 2011. In Javanese literature there are terms of Serat, Babad, and Suluk. Serat is a literary work that contains teachings piwulang or pitutur that can be used as a guide and role model for human beings. Babad usually contains about events or experiences that had been occurred in the past. Suluk basically consists of Islamic teachings particularly Islamic Sufism which is then interpreted as wandering or traveling in search for the meaning of life Purwadi, 2008; Widayat, 2011. The discussed idiom belongs to the first type namely Serat Witaradya. This work is categorized as one of Pustakaraja Madya texts which are epic, romantic, didactic, chronic, and supported by elements of myth, legend, symbolism, hagiography, dream, love, karma, power struggles, law, and so forth. The texts also talk about governance, economics, philosophy, environmental preservation, customs, social community, war strategy, heroism, espionage, and doctrines for leaders and servants of the state Tedjowirawan, 2001. Serat Witaradya tells the story of Prince Citrasoma, the son of King Ajipamasa in Witaradya country. Ajipamasa was formerly known as Kusumawicitra, King of Kediri. He took a new name after moving to Pengging because Kediri was damaged by volcanic mud flood Tedjowirawan, 2014. The Serat portrays Citrasoma as a prince who is falling in love with a wife of Tumenggung Suralathi, a regent under his father kingdom. The woman is called Nyai Pamekas. Citrasoma who is blinded by love uses his power and influences to entice and seduce the woman to give herself completely to him. She refuses it indirectly for her position is nothing before him. She is trying politely to awaken the prince from his bad intentions. Finally, the tenderness and patience of this woman are able to neutralize and conquer the rage threatening her Sudarma, 2016. This Ranggawarsita’s work represents the typical mode of thinking in his time. It was heavily influenced by the Islamic as well as Javanese literatures. It reflects the blend of Javanese mind with the teachings of Islam Karomi, 2013. This syncretic character shows a mutualism or symbiotic relationship in which each of the traditions benefits Utomo, 2007. Note, it seems through this work Ranggawarsita also intended to mythologize Pengging in order to uplift and place it as the center of power in Java, though in fact it is not so. It could be driven by his love and respect for his ancestors who came from this area Tedjowirawan, 2006. The Meaning of Sura Dira Jayaningrat Lebur Dening Pangastuti Sura dira jayaningrat lebur dening pangastuti is found in this following stanza Jagra angkara winangun; Sudira marjayeng westhi; Puwara kasub kawasa; Sastraning jro Wedha muni; Sura dira jayaningrat; Lebur dening pangastuti. Sudarma 2016, by referring to Poerwadarminta 1939, explains the analitycal meanings of the stanza. 1 jagra rise in the sense of "waking up"; angkara evil or wrath; winangun embodied wangun being. 2 sudira very brave; marjayeng or jaya ing winning in ...; westhi distress; 3 puwara finally; kasub famous; kawasa powerful. 4 sastra writings, letters, books; jro or jero inside; Wedha science, books of knowledge; muni speaking. 5 sura brave; dira brave, sturdy; jaya win; ningrat nobles; ning in; rat the world. 6 lebur crushed; dening by; pangastuti compliment, appreciation, devotion, observance. Its free meanings are more or less as follows Row 1 to 3 Showing people who are ultimately drowned in the seduction of power because seeing theirself as invincible with the courage and supernatural power they owned. Row 4 to 6 Explaining that the nature of wrath or wild anger, according to the books of knowledge, can be defeated by tenderness. Sura Dira Jayaningrat Lebur Dening Pangastuti - A Key Principle to Achieve Success471 In short, sura dira jayaningrat lebur dening pangastuti by using the above analytical meanings empashizes on tenderness, modesty, good manners, and humbleness in facing extreme situations which are not comparable in strength or power to oppose. Sura dira jayaningrat lebur dening pangastuti should be taken as a hybrid cultural concept. It is a mixture of Javanese and Islamic values. To understand the meaning of this idiom therefore cannot be done without paying serious attention to both cultural ingredients. First of all, it must be recognized how the Javanese people comprehend their life. They are essentially seeking harmony within. They love harmony in which their life with its differences is able to flow in a harmonious and peaceful state. This Javanese culture does not only display aesthetic values, but this culture prioritizes the values of tolerance and balance in their everyday life. Moreover, Javanese culture tends to uplift the values of simplicity and modesty Rahayu, 2018. This character is seemingly that plays a role in integrating between Islamic and Javanese cultural values as represented by the works of Javanese Muslim Intellectual in the period of Islamic sultanate Kasunanan Surakarta, Ranggawarsita. Here we need to get a closer look to the Islamic perspective particularly on patience. The book of Ibn Qayyim al-Jawziyah 1989 will taken to do this goal. His book is entitled Uddat al-Ṣābirīn wa Dhakīrat al-Shākirīn. Patience ṣabr is seen in Islam as a half of true faith īmān. The other one is gratitude shukr. A believer mu’min has to keep both attitudes and attributes to achieve success in this worldly life and also in the hereafter. God loves those who have patience in sincere obedience. They are patient in obeying God’s commands and avoiding His prohibitions. Patience itself has at least three literally meanings. First, it means al-ḥabs or al-man’u, refusing, detaining, or refraining. Second, it means al-shiddah or al-quwwah, being strong or sturdy. Third, it means al-jam’u or al-ḍammu, being solid or integral. Shortly, it refers to the ability to face any situations including the extreme uncomfortable ones in calm and steadfast. Patience is along with those who are not losing control of their selves in distress and disaster. They are on an even keel. It is said that al-naṣr ma’a l-ṣabr meaning the triumph belongs to those who are patient Jawziyah. 1989. In Islam, patience has many others names in accordance with the situations it is applied. “If patience consists of restraining sexual desire, it is called honour, the opposite of which is adultery and promiscuity. If it consists of controlling one’s stomach, it is called self-control, the opposite of which is greed. It if consists of keeping quiet about that which is not fit to disclose, it is called discretion, the opposite of which is disclosing secrets, lying, slander or libel. If it consists of being content with what is sufficient for one’s needs, it is called abstemiousness, the opposite of which is covetousness. If it consists of controlling one’s anger, then it is called forbearance, the opposite of which is impulsiveness and hasty reaction. If it consists of refraining from haste, then it called gracefulness and steadiness, the opposite of which is to be hotheaded. If it consists of refraining from running away, then it is called courage, the opposite of which is cowardice. If it consists of refraining from taking revenge, then it is called forgiveness, the opposite of which is revenge. If it consists of refraining from being stingy, then it is called generosity, the opposite of which is miserliness. If it consists of refraining from being lazy and helpless, then it is called dynamism and initiative. If it consists of refraining from blaming and accusing other people, then it is called chivalry muru’ah literally “manliness”. Different names may be applied to patience in different situations, but all are covered by the idea of patience. This shows that Islâm in its totality is based on patience” Jawziyah, 1997. At this point, sura dira jayaningrat lebur dening pangastuti has its foundation strongly within Islam. According to Islam life is not empty from temptations and difficulties. Therefore, human beings have to be prepared to deal with. Whosoever want to be success have to comprehend this fact well. Their success depends on how they manage and maintain themselves in front of any circumstances. They are required willingly or unwillingly to make choices. Every step they took will influence their next steps. Success is no easy task. Patience is needed. Painstaking is a must. Perseverance or persistence is a call. Sura dira jayaningrat lebur dening pangastuti is then a principle that cannot be neglected and ignored in achieving success. The Principle of Success In Islam, patience is obligatory. It is definitely also a key principle of the success story of Muhammad in his prophetic mission. The Prophet’s life was a portrait of true patience how did he practice steadfastness in preaching Islam. He had proven it by keeping perseverance in facing the hostility of the Quraysh and his other adversaries Santosa, 2018. Ranggawarsita as a Muslim was highly assumed to recognize this principle closely. He then brought the story of Nyai Pamekas and Raden Citrasoma to convey this noble teaching of patience and ANCOSH 2018 - Annual Conference on Social Sciences and Humanities472 perseverance in his work Serat Witaradya. The idiom sura dira jayaningrat lebur dening pangastuti was a crystallization of his thought which was a mixture of Islamic and Javanese traditional culture. Seeking of harmony among differences and prioritizing peace or non violent ways in approaching conflicts are easily perceived as the result of a combination of the two cultural elements. This kind of peaceful paradigm has actually its momentum for today’s world Santosa, 2017. Nyai Pamekas is probably just a fictional figure, but she is presented by Ranggawarsita as the story of success. Although the definition of success may vary among people and “there is no unique path to success” Bostock, 2014, her story can inspire a universal success story. She represents a survivor. Instead of being a victim, she chose to refuse surrender. She reversed the unfavorable to be supportive for her by practicing sudira marjayeng westhi, being very brave against the danger. She was able to keep herself solid and sturdy in the process of struggle. She prefers to have patience at the time of difficulty rather than showing complaint. The story of Nyai Pamekas in facing the threat from Raden Citrasoma is very exemplary. How she did cultivate its strength in the position and situation that placed her as the weak to neutralize the supposed strong and finally win the case. It can be imagined how fear Nyai Pamekas of herself, but she was able to subdue it. The successful persons are not individuals who do not have a fear. They do have it, but the fear is not able to crush them. They feel and experience the fear and take action anyway Canfield & Switzer, 2007; Jeffers, 2006. They do focus on their strengths, not their weakness Canfield, Hansen, and Hewitt, 2001. Sura dira jayaningrat lebur dening pangastuti teaches people how to be brave and keep courage afore any obstacles. Nyai Pamekas is also portrayed by Ranggawarsita in his work as the symbol of patience and persistence. Sura dira jayaningrat lebur dening pangastuti is the result of her struggle by keeping her eye on the prize which is her own safe from a critical threat. Canfield & Switzer 2007 say, “Persistence is probably the single most common quality of high achievers. They simply refuse to give up. The longer you hang in there, the greater the chance that something will happen in your favor. No matter how hard it seems, the longer you persist the more likely your success.” It is in tune with the phrase mentioned by Jawziyah 1989 in Uddat al-Ṣābirīn wa Dhakīrat al-Shākirīn that the triumph belongs to those who are patient, al-naṣr ma’a l-ṣabr. 4 CONCLUSIONS Sura dira jayaningrat lebur dening pangastuti is a local in origin but global in perspective. It has a noble message that inspires people to become successful global citizens while maintaining their unique cultural character. This principle also teaches us to uphold incessantly any efforts to create peaceful world where differences can live side by side in harmony and empathy, caring to each other. Sura dira jayaningrat lebur dening pangastuti is breathable with principles that are universally recognized as the keys of success in life. The principle is being patient, painstaking, and persevering in undergoing a process of achieving a goal. This principle calls individuals to become a tough, resilient, and never-hopeless person in various situations. Even in the situations that are highly uncomfortable, the principle will guide to deal with it in restrained measures and avoid any counterproductive ways of violence. Sura dira jayaningrat lebur dening pangastuti keeps people to never give up in fighting for their dreams. Success is in need of this principle to be embodied in reality. REFERENCES Bostock, J. 2014. The meaning of success Insights form women at Cambridge. Cambridge University Press. Canfield, J., Hansen, Hewitt, L. 2001. The power of focus. Health Communication Inc. Canfield, J., Switzer, J. 2007. The success principlesHow to get from where you are to where you want to be. Perfectbound. Jawziyah. 1989. Uddat al-ṣābirīn wa dhakīrat al-shākirīn. Dar Ibn Kathir. Jawziyah. 1997. Patience and gratitude An abridgement of “uddat as-sabireen wa dhakirat ash-shakireen”. Translated by Nasiruddin al-Khattab. Ta-Ha Publishers Ltd. Jeffers, S. 2006. Feel the fear ... and do it anyway. Ballantine Books. Jupriono, D., Marsih, L. 2011. Pesan moral Ranggawarsita dalam Kalatidha dan Serat Jaka Lodhang. In Parafrase, Vol. 11, Februari 2011, pp. 17-28. Karomi, K. 2013. Tuhan dalam mistik Islam Kejawen Kajian atas pemikiran Raden Ngabehi Ranggawarsita. In Jurnal Kalimah, Vol. II, September 2013, pp. 187-304. Kripke, 2001. Naming and Necessity. Harvard University Press. Poerwadarminta, 1939. Baoesastra Djawa. Wolters. Purwadi. 2008. Sejarah Sastra Jawa Klasik. Panji Pustaka. Rahayu, Z., Joebagio, H., Mulyoto. 2018. Javanese asceticism in Serat Kalatidha. In International Journal Sura Dira Jayaningrat Lebur Dening Pangastuti - A Key Principle to Achieve Success473 of Multicultural and Multireligious Understanding, Vol. 5, February 2018. Santosa, N. E. T. I. 2017. Today's Muslims and the Voice of the Future. Santosa, N. E. T. I. 2018. Foundations of the Society of Mercy Trust, Justice, and Ethics. Simuh. 1999. Sufisme Jawa Transformasi Islam Klasik ke Mistik Jawa. Yayasan Bentang Budaya. Soames, S. 2003a. Philosophical Analysis in the Twentieth Century, Vol. 1, The Dawn of Analysis. Princeton University Press. Soames, S. 2003a. Philosophical Analysis in the Twentieth Century, Vol. 2, The Age of Meaning. Princeton University Press. Sudarma, 2016. Kelembutan mampu menguasai jagad. Http// Tedjowirawan, A. 2001. Unsur-unsur ajaran pemimpin negara dan abdi negara di dalam teks-teks Pustakaraja Madya karya R. Ng. Ranggawarsita, relevansinya dengan kepemimpinan masa sekarang. In Humaniora, Vol. XIII, No. 2, 2001. Tedjowirawan, A. 2006. Geneologi dalam rangka penciptaan Serat Darmasarana karya R. Ng. Ranggawarsita. In Humaniora, Vol. 18, Juni 2006, pp. 125-138. Tedjowirawan, A. 2014. Keteladanan kepemimpinan Kusumawicitra dari kerajaan Kadiri – Pengging berdasarkan Serat Ajipamasa tahun 1862 M. In Jumantara, Vol. 5, April 2014. Utomo, 2007. Konsepsi tasawuf dalam beberapa karya Raden Ngabehi Ranggawarsita. In Litera, Vol. 6, Januari 2007. Widayat, E. 2011. Teori Sastra Jawa. Kanwa Publisher. Zalta, 1988. Logical and analytic truths that are not necessary. In the Journal of Philosophy, 85/2 February 1988 57-74. ANCOSH 2018 - Annual Conference on Social Sciences and Humanities474 ResearchGate has not been able to resolve any citations for this publication. Nyong Eka Teguh Iman SantosaAs a pluralistic nation, diversity is always a pivotal issue for Indonesia. There are many religious traditions living inside its border. Within each tradition there are also various sub religious cultures to be taken into account. It definitely requires an emphatic and proportional approach to bind them in a single vision as one nation. The severe civil conflicts colored by religious sentiments in two decades ago have to be a living alarm to reminding Indonesian people not to slip away in the same path. Furthermore, the current emerging of radical religious movements has posed critical challenges toward the nation building. National unity would be in danger without internal solidity and solidarity. Hereon, a peaceful paradigm and moderate religious understanding are required to uphold the unity in diversity survived. The running of democracy imagining a positive relation among its members with various primordial backgrounds including religion must take a serious attention to develop proper approaches in dealing these issues. Here I see the current situations particularly of Islamic world can serve as a lens to comprehend the threatening crisis against any efforts to foster global peace and justice. Indonesia definitely has to contribute in facing it whether for national or common interest among the nations. By understanding this unease present reality and reflecting Islamic teaching on raḥmatan lī ʼl-ʻālamīn I argue for the need of managing diversities and fighting any abuses against humanity based on collective awareness of global solidarity in transforming actual problems for better human life in the KaromiMasyarakat Jawa yang terkenal masyarakat yang religious. Namun, di antara mereka terdapat golongan yang memiliki pandangan yang sinkretis. Dalam artian, bahwa mereka cenderung mengkompromikan hal-hal yang agak berbeda bahkan bertentangan dengan agama. Sinkretis juga berarti bahwa mereka cenderung berpandangan tidak mempersoalkan benar atau salah dalam beragama, murni atau tidaknya agama, sehingga semua agama dilihatnya benar. Raden Ngabehi Ranggawarsita adalah tokoh yang mewakili pandangan ini yang dibesarkan oleh proses akulturasi dua tradisi besar, tradisi keislaman dan tradisi kejawen. Tradisi keislaman diperoleh dari perjalanan hidupnya selama di pesantren dan tradisi kejawen diperoleh dari lingkungan Keraton Surakarta. Akulturasi dua tradisi pemikiran besar tersebut berkonsekuensi kepada pembentukan pemikirannya yang bercorak kejawen sekaligus bercorak keislaman. Maka, konsep ketuhanan yang digagas oleh Ranggawarsita pun tidak sepenuhnya mewakili nilai-nilai fundamental Islam, yaitu tauhid. Paham Manunggaling Kawula-Gusti yang digagas Ranggawarsita menunjukkan pandangannya yang sinkretis dan akulturis. Yaitu antara pandangannya sebagai seorang muslim dan pandangannya sebagai penganut kejawen atau kebatinan. Makalah ini akan melihat secara kritis pandangan ketuhanan Ranggawarsita A. KripkeI hope that some people see some connection between the two topics in the title. If not, anyway, such connections will be developed in the course of these talks. Furthermore, because of the use of tools involving reference and necessity in analytic philosophy today, our views on these topics really have wide-ranging implications for other problems in philosophy that traditionally might be thought far-removed, like arguments over the mind-body problem or the so-called identity thesis’. Materialism, in this form, often now gets involved in very intricate ways in questions about what is necessary or contingent in identity of properties — questions like that. So, it is really very important to philosophers who may want to work in many domains to get clear about these concepts. Maybe I will say something about the mind-body problem in the course of these talks. I want to talk also at some point I don’t know if I can get it in about substances and natural SoamesThis is a major, wide-ranging history of analytic philosophy since 1900, told by one of the tradition's leading contemporary figures. The first volume takes the story from 1900 to mid-century. The second brings the history up to Scott Soames tells it, the story of analytic philosophy is one of great but uneven progress, with leading thinkers making important advances toward solving the tradition's core problems. Though no broad philosophical position ever achieved lasting dominance, Soames argues that two methodological developments have, over time, remade the philosophical landscape. These are 1 analytic philosophers' hard-won success in understanding, and distinguishing the notions of logical truth, a priori truth, and necessary truth, and 2 gradual acceptance of the idea that philosophical speculation must be grounded in sound prephilosophical thought. Though Soames views this history in a positive light, he also illustrates the difficulties, false starts, and disappointments endured along the way. As he engages with the work of his predecessors and contemporaries-from Bertrand Russell and Ludwig Wittgenstein to Donald Davidson and Saul Kripke-he seeks to highlight their accomplishments while also pinpointing their shortcomings, especially where their perspectives were limited by an incomplete grasp of matters that have now become himself has been at the center of some of the tradition's most important debates, and throughout writes with exceptional ease about its often complex ideas. His gift for clear exposition makes the history as accessible to advanced undergraduates as it will be important to scholars. Despite its centrality to philosophy in the English-speaking world, the analytic tradition in philosophy has had very few synthetic histories. This will be the benchmark against which all future accounts will be meaning of success Insights form women at CambridgeJ BostockBostock, J. 2014. The meaning of success Insights form women at Cambridge. Cambridge University success principlesHow to get from where you are to where you want to beJ CanfieldJ SwitzerCanfield, J., Switzer, J. 2007. The success principlesHow to get from where you are to where you want to be. al-ṣābirīn wa dhakīrat al-shākirīnJawziyahJawziyah. 1989. 'Uddat al-ṣābirīn wa dhakīrat al-shākirīn. Dar Ibn and gratitude An abridgement of "uddat as-sabireen wa dhakirat ash-shakireen". Translated by Nasiruddin al-KhattabJawziyahJawziyah. 1997. Patience and gratitude An abridgement of "uddat as-sabireen wa dhakirat ash-shakireen". Translated by Nasiruddin al-Khattab. Ta-Ha Publishers the fear ... and do it anywayS JeffersJeffers, S. 2006. Feel the fear... and do it anyway. Ballantine Books. Oleh Dr Riyanto* Suro Diro Jayaningrat Lebur Dening Pangastuti Menurut Prof. Ario Santos, Jawa, Javana artinya Jawa, bebasan manuk Garuda ngekablak ngubengi jagat. Bagai burung Garuda mengembangkan sayap, mengitari dunia. Dalam pemahaman itu, orang Jawa, bisa jadi bukan pengemban nilai budaya Jawa. Mereka kebetulan lahir dan nunut hidup di pulau Jawa. Yuok Gwin Tong, Cwie Lan Theng, benar benar orang Jawa, jian blas ora Jawa. Sastro benar benar bukan Jawa. Meskipun Cwie Lan Theng lahir di China, Sastro lahir di Yogjakarto, bisa jadi Cwie Lan Theng lebih Jawa dari pada panjenenganipun Habib Lutfi Pekalongan. Dalam masalah agama, budaya Jawa mampu merengkuh semua agama. Di sela sela baju agama, kalau diintip, di dalamnya ada budaya Jawa. Bahkan Sultan Agung Hanyakrakusumo, menyambut agama Islam dengan rengkuhan, “tempuking syara’ lan ngelmu. Bertemunya syari’ah Islam dengan Kapitayan Jawa. Mengapa bulan Muharam di tempukkan dengan bulan Suro ? Orang Jawa itu, “sinamun ing samudana/ dibungkus kesamaran, sesadone adu manis/ semua masalah dihadapi dengan wajah manis. Kita mulai dari bulan “Rejeb, renyep, menanam. Waktunya manusia menanam kebaikan.“Ruwah, arwah, ruh. Mengarahkan jiwa-jiwa pada tiupan Allah yang disebut ruh. Hanya kebersamaan dengan ruh, manusia mampu menghadap ketentraman rasa, pasa. “Syawal, meningkat naik. Semakin kuat kepatuhan pada perintah Syawal, kehidupan manusia mulai longgar, “sela. Tidak ada kekhawatiran dan rasa benci pada sesama. Rejeb, Ruwah, Pasa, Syawal, Sela, dan berakhir pada “ penanggalah Hijriyah disebut “Dzulhijah, artinya kondisi hajji atau raja. Disini manusia disempurnakan oleh Allah, dan dipanggil keharibaan-Nya; Labbaik Allahhumma labbaik – Kula dateng minangkani dawuh Panjenengan ya Allah ……. Suro itu kehebatan, dan kejayaan dunia, sudah melebur dalam ruh jiwa-jiwa yang tenang/Suro Diro Jayaningrat Lebur Dening Pangastuti Bagaimana ritual wujud syukur ?Apa makna dibalik bubur putih, kuning. Juga lombok merah, cambah, tomat, dan ingkung ?Juga apa makna Suroboyo …..?? *Dr Riyanto Budayawan dan Akademisi Universitas Brawijaya Malang*Isi tulisan menjadi tanggung jawab sepenuhnya penulis.

suro diro joyo jayaningrat lebur dening pangastuti artinya