Jul 2026· SMARATUNGGA JURNAL OF EDUCATION AND BUDDHIST STUDIES· Vol 6, pp. 41-62· 0 citations· 32 references
Abstract
This study aims to analyze the relevance of Jacques Attali’s concept of devenir soi (becoming oneself) in responding to global social transformations during the 2015–2025 period. This inquiry is important because the last decade has been marked by interconnected crises, including the COVID-19 pandemic, geopolitical conflicts, climate change, and the rise of digital alienation that has influenced individual processes of self-formation. The study employs a qualitative approach using a critical philosophical inquiry design and a critical literature review method. The data consist of Jacques Attali’s works, literature on Buddhist philosophy, and contemporary studies on polycrisis and social media. The findings indicate that the challenge of becoming oneself in 2025 is significantly more complex than it was in 2015. These challenges emerge in two primary dimensions: external obstacles in the form of pandemics, geopolitical conflicts, and climate change that generate various forms of structural alienation, and internal obstacles in the form of digital identity performativity, technological addiction, attention fragmentation, and dependence on external validation. The study further finds that key Buddhist principles, particularly pratītyasamutpāda (interdependence), karuṇā (compassion), and anātman (non-self), provide relevant ethical and psychological frameworks for responding to these forms of alienation. The implications of this study suggest that self-realization in the age of polycrisis requires relational awareness, ethical responsibility, and reflective capacity rather than individual freedom alone. The originality of this study lies in its critical reinterpretation of devenir soi through a synthesis of Jacques Attali’s thought and Buddhist philosophy to explain self-realization in the context of contemporary polycrisis and digital alienation
It is concluded that voluntary servitude should be understood as an analytical category for explaining subjective acceptance of digital exploitation structures and its implications require digital communication studies to strengthen critical digital literacy, protect digital workers, improve transparency in algorithmic governance, and democratize platform infrastructure.
Grace Heidy Jane Amanda Wattimena, Andre Ikhsano, Frengki Napitupulu· SIGn Journal of Social Scien...· 0 citations
The concept of ukhuwah (brotherhood) is one of the fundamental teachings of Islam that serves as the basis for social solidarity and harmony. However, the development of contemporary society, characterized by identity plurality, social polarization, and digital communication transformation, requires a reinterpretation of the concept to maintain its relevance. This study aims to analyze the construction of the meaning of ukhuwah in QS. al-Ḥujurāt [49]:10, identify its transformation within the exegetical tradition, and recontextualize it through a socio-humanistic perspective. This research employs a qualitative library research method. Primary data were obtained from QS. al-Ḥujurāt [49]:10 and classical as well as contemporary Qur’anic exegeses, while secondary data were collected from books, journal articles, and related studies. Data were analyzed using descriptive-analytical methods through thematic interpretation (tafsīr mawḍū‘ī) and a socio-humanistic approach. The findings reveal that the concept of ukhuwah has evolved from a normative-theological paradigm to a socio-humanistic paradigm. Classical exegetes generally understood ukhuwah as a faith-based bond aimed at maintaining internal Muslim unity, whereas contemporary interpretations expand its meaning as an instrument of social cohesion capable of strengthening solidarity, social trust, and conflict resolution in plural societies. The study further demonstrates that the recontextualization of ukhuwah makes QS. al-Ḥujurāt [49]:10 relevant as a foundation for social ethics and communication in the digital era. Therefore, ukhuwah functions not only as a religious identity but also as a social paradigm that supports the creation of an inclusive, harmonious, and civilized society.
Pimpinan Abaik Simamora, Irfan Mansyur Simamora, Mardian Idris Harahap et al.· Al Muhafidz: Jurnal Ilmu Al-...· 0 citations
This research paper aims to explore the instrumental role of the ideas of Romantic nationalism, cosmopolitanism, synchronicity, and transcendentalism in identity formation and nationalist self-fashioning in selected songs by Bhupen Hazarika (8th September 1926- 5th November 2011) in the context of late twentieth-century India. Given the limited scope of this paper, two songs from his oeuvre, namely “Bistirno Dupare” (1952) and “Ami Ek Jajabor” (1968), have been selected for a postcolonial critical analysis. The methodology applied herein is a close reading of his selected songs, translated into Bengali by Shibdas Banerjee. Some elementary works have been done primarily on Hazarika’s influence on Assamese culture and literature through Marxist and thematic readings of transnationalism. However, this paper endeavours to contribute to the existing scholarship by situating Hazarika’s songs within the ideo-cultural context of late 20th-century India, arguing that, despite their transnational bent, they remain deeply rooted in the ideo-political context of the same period, as they attempt a romantic nationalist self-fashioning of the newly independent nation.
This research presents a comparative sociopolitical analysis of the works of Fatima Bhutto and Mohsin Hamid, exploring how their narratives reflect the fragmented realities of identity, resistance, and globalization in contemporary society. Rooted in the sociopolitical contexts of Pakistan while extending to global concerns, both authors delve into the intersections of personal and collective struggles under the pressures of political upheaval, economic disparity, and cultural dislocation. Bhutto’s The Shadow of the Crescent Moon highlights the experiences of marginalized voices in conflict-ridden regions, intertwining personal loss with systemic oppression. In contrast, Hamid’s The Reluctant Fundamentalist and Exit West critically engage with themes of migration, alienation, and the dissolution of both physical and psychological borders highlighting the intimate effects of globalization and post-9/11 politics. This study examines their shared focus on the tensions between belonging and displacement, resilience and submission, and the local and global. Through close textual analysis and the application of postcolonial and globalization theories, this research reveals how Bhutto and Hamid not only critique sociopolitical systems but also demonstrate literature’s potential to resist and reimagine power dynamics in an interconnected yet unequal world, underscoring the sociopolitical themes at the heart of this comparative study.
Mohammad Baset Dorrazahi, Farahnaz Yosefi, Seyyed Shahabeddin Sadati· Journal of Historical Resear...· 0 citations
The article investigates the extent to which the isolationist turn in global migration policy is expressed not only in the state management of national borders but also in digital and procedural borders that affect migrant workers’ access to Brazil’s Labor Justice system, especially following the centrality of PJe‑JT and the so-called digital jus postulandi. Starting from the debate between cosmopolitanism and parochialism, it draws on the contributions of Seyla Benhabib, Kwame Anthony Appiah, and the Kantian tradition of cosmopolitan right, articulating them with the notion of sense of place as a fertile functioning in De Shalit, as well as with Miller and Straehle on climate vulnerability and cultural loss.
It argues that the normative-technological design of PJe‑JT, together with regulatory fragmentation and the absence of an institutional policy of “procedural hospitality” for migrants, tends to produce legal displacement: even when physically present in the territory, many workers remain symbolically outside the “place” of Labor Justice. As the central hypothesis, it contends that a rooted cosmopolitan reading of Labor Justice—understood as an institution committed to the equal dignity of all workers, nationals and foreigners—requires rethinking service flows, language, digital accessibility, and the handling of evidence, so as to reconstruct Labor Justice as a space of belonging and recognition for people on the move.
Shusterman’s transformation of pragmatist philosophy of experience takes as its starting point the aesthetic quality of experience and the soma as the medium to the world. It therefore enables cooperation with phenomenology, hermeneutics, and philosophical anthropology. This transformation represents an integrative alternative to Rorty’s revival of old dualisms (private/public, body/linguistic mind). Dewey’s public inquiry can be regarded as the pragmatist model for a democratic interpenetration of modern divisions in the digital postmodernity (Lyotard), which is not identical with postmodernism. Such interpenetration integrates laypeople and experts to solve problems arising from indirect consequences for third parties who did not cause these consequences. Depending on the problem, participants are needed from regional and global, as well as lifeworld and functional forms of community. Somaesthetics holds the potential to open aesthetically and somatically up the habitus of separate roles for public interpenetration.