Sebuah Ikhtiar Hermeneutika bersama Zygmunt Bauman
Disampaikan dalam kesempatan sharing Filsafat bersama mahasiswa Semester VII, STT Bethel Indonesia
pada Senin, 12 September 2022, pukul 19.50 – 21.30 WIB, secara daring
atas undangan yang disampaikan oleh dosen pengampu kuliah Filsafat & Teologi, Sdr. Yulius Aris, M. Fil.
Tiga pertanyaan pemantik diskusi:
1) Benarkah fenomena kematian massal & global dikarenakan Covid-19 banalitas kematian membentuk sikap apatis (sebodo amat) terhadap kematian?
2) Sudahkah kita bertambah bijaksana dalam menyikapi fenomena kematian?
3) Kerangka berpikir seperti apa yang dapat membantu kita untuk memahami “fenomena kematian” dengan lebih “seimbang”?
When Death seems so familiar, but is that so?
What is “familiarly known” is not properly known, just for the reason that it is “familiar”. When engaged in the process of knowing, it is the commonest form of self-deception, and a deception of other people as well, to assume something to be familiar and give assent to it on that very account.
[GWF Hegel, The Phenomenology of Mind, PREFACE, On scientific knowledge, par. 31]
Quotation source: https://www.marxists.org/reference/archive/hegel/works/ph/phprefac.htm)
Das Bekannte überhaupt ist darum, weil es bekannt ist, nicht erkannt. Es ist die gewöhnlichste Selbsttäuschung wie Täuschung anderer, beim Erkennen etwas als bekannt vorauszusetzen, und es sich ebenso gefallen zu lassen; mit allem Hin- und Herreden kommt solches Wissen, ohne zu wissen, wie ihm geschieht, nicht von der Stelle.
(GWF Hegel, Phänomenologie des Geistes, 1807; Vorrede, par. 31)
“When repeated often enough, things tend to become familiar and the familiar becomes self-explanatory; it enables us to navigate our ways through the world, presents no problems and so may arouse little curiosity. Questions are not asked if people are satisfied that “things are as they are” for reasons that are not open to scrutiny and, should they be questioned, resistance to such intrusion may easily follow.
To this extent, familiarity, and inquisitiveness can be in tension. The familiar world has the power to confirm established beliefs leaving sociology viewed as an irritant whose credibility is then to be questioned…defamiliarization has benefits. It opens up new and previously unsuspected possibilities of living one’s life with more self-awareness, understanding of others, and comprehension of our surroundings in terms of greater knowledge and, with that, perhaps more freedom and control.”
(Bauman & May, Thinking Sociologically, 3rd Ed., 2019: 8-9)
Simpulan sementara:
1) Memahami fenomena “kematian” dalam konteks Pandemi Covid-19: sedemikian “luarbiasa” sehingga kita menjadi tergagap dan tergugup. Masihkah artikulasi rasio berperan mengurai kekusutan pemahaman?
2) Protokolisasi kematian, medikalisasi kematian dan numerikalisasi/stratifikasi kematian >> contoh2 penerapan Strategi Modernitas untuk “menahan” laju ‘Kematian’ sebagai “Yang Besar, Magna Mortalitas, yang tak terpahami dan tidak dapat ditundukkan.”
3) Ikhtiar di atas menyisakan gugus pencarian makna: apakah kembali ke tradisi (Agama, Budaya), Rasio (Filsafat & Ilmu-ilmu lainnya, termasuk SAINS), affective turn (lewat sentimentalisme yg ditawarkan social media), komunitas terdekat (keluarga, persahabatan), atau justru non-rational practices?
4) The COVID-19 challenges to public policies: lockdown, 3T (testing, tracing, treatment), vaccination & infodemics, trust in government, public health system, global poverty, the future of work & education post-Pandemic, etc.
