Prophetic : An Epistemological Offer for Legal Studies

Purpose of the study:This article aims to define Prophetic (Islamic demystification/Islamic scholarship) which is a concept offered by Kuntowijoyo to integrate science and religion. Unlike western epistemology, prophetic includes revelation and the heart as part of the ontology. From the aspect of prophetic epistemology, it is based on synthetic and analytic approaches with transcendental structural methods, while from axiological aspects, justice with prophetic ethical values are humanization, liberation, and transcendence, becomes the goal and values.


INTRODUCTION
One of the leading challenges faced by humans today, according to Syed Muhammad Naquib al-Attas, is modern science that is not neutral, which comes from the reflection of Western human consciousness and experience 1 . Epistemology imperialism, according to Ziauddin Sardar, mentions the emergence of the epistemology of western civilization as a dominant way of searching and thinking, ignoring other alternative ways of knowing, 2 and has shifted the role of philosophy and religion in the development of science. 3 Correspondingly, Wan Mohd Nor Wan Daud, stated that: one of the sources of the crisis of modern human civilization today is a crisis in science and thought. Also, the core of this crisis in science and thought is rooted in the epistemological crisis; this is because the concept of science developed in the west eliminates revelation as a source of knowledge, and separates knowledge from religion. 4 In Golshani's assessment, ignoring the limitations of science and denying the role of philosophy and religion in science are a naive understanding. For him, science cannot be separated from values completely; many scientific works are filled with philosophical and religious estimates. The metaphysical aspect plays a significant role in almost all levels of scientific activity. Strictly speaking, according to Golshani, it is too simple to think that philosophical and ideological commitments will never enter the structure of science. 5 1 Therefore, it is necessary to carry out an "epistemological revolution" to answer the challenge of the hegemony of westernization of this science. 6 The starting point of the revolution began to be seen as the opinion of Giancarlo Bosetti, who stated that at this time, there had been a turning point in the relationship between religion and community life. The classic version of the history of the secularization process which says that secession from religion occurs parallel to the development of secularization increasingly seems inaccurate and has been abandoned, both by postmodernist intellectuals and by militant believers. 7 The opinions and understandings above, henceforth raise awareness for some scientists in the West, to think and formulate the relationship between science and religion more carefully 8 , accompanied by efforts to reduce the belief in scientism which has been dominating.
In such a context, there are at least three groups of opinions that have arisen among western scientists, in response to the relationship between science and religion. In the first group, figures appear as supporters of post-modernism 9 , which is dominated by the doctrine of nihilism, pluralism relativism. therefore values have no meaning. A concept about anything is no longer based on something metaphysical, religious, or contains divine elements. It means that the philosophy of Nihilism aims to examine and then abolish all claims made by traditional metaphysical thought. Metaphysics, where the concept of God is the foundation of thought and value, is eliminated or eliminated. Since Nietzsche stated when metaphysics had reached a point, where the truth has been considered like God, in fact, it is nothing more than subjective values, which may be wrong as other people's beliefs and opinions. According to him, there is no difference between right and wrong; both are just false beliefs (delusory) that (both) are not reliable. Therefore if we reject mistakes, we must also reject the truth. Throwing away one means people must also throw the other (to do away with one is to do away with others too). This attack on the doctrine of nihilism against metaphysics shows clearly as an attack on religion, which is the principle of morality. 10 The second group is scientists, who suggest the need for dialogue between science and religion and recognize the contribution that religion can make in science, but still place religion in an inferior position before science.
It can be seen in part from the opinions of Jürgen Habermas and Joseph Ratzinger, 11 based on his personal reflection reinterpreted how the relationship between "faith" and knowledge should be, through a concept that came to be known as the postsecular society. 12 Habermas responds to the current secularization process by asking questions that can be reconstructed in the form of affirmative tests: a. To be stable, a plural society is not enough to live in vivendi mode alone, but requires a basic consensus that is not merely based on abstract principles and formal procedures; b. In reality, the structure of a liberal society depends on the solidarity of its citizens, while this solidarity is born from spontaneous sources that are pre-political in nature; c. The sources of solidarity can become dry due to secularization that comes out of the tracks (Entgleisung der Saekularisierung), but religious defenders also cannot be considered as having more value; 10 Hamid FahmyZarkasyi, 2010, Ikhtiar Rebuilding a Dignified Islamic Civilization, Op. Cit, pp. 47-49. (Hamid FahmyZarkasyi, 2010 11 Dialogue between Jürgen Habermas and Joseph Ratzinger, seen in the subject of their discussion about Postsecularization took place at the initiative and invitation of Katholische Akademie in Munich Bvaria on January 19, 2004. 12 Giancarlo Bosetti,Op. Cit,p. 6. d. In the field of culture and social secularization, thereare two-ways, namely the process of mutual learning between reason and religion, by reflecting on each other's weaknesses; e. In a post-secular society, there is a need for cognitive assumptions and normative expectations that can be shared by the group of believers, as well as by those who do not believe. 13 The relation of reason with religion is seen by Habermas in terms of the interests of knowledge on the one hand and the interests of a liberal state on the other. In relation to knowledge, Habermas emphasizes that each religion or even each cultural group poses a cognitive challenge to philosophy precisely because each religion and cultural groups each has their epistemic position. The epistemic peculiarity can be a correction and criticism of philosophy itself. In relation to epistemic sources outside of philosophy, it can be said here that philosophy needs to consider the epistemic position of religion and various cultural groups in order to save cognitive content from alternative sources , thus redeeming the weaknesses of philosophy itself. However, even so, if there is a protracted conflict between faith and knowledge, according to Habermas, it is necessary to think rationally. 14 With respect to it, Habermas wants to underline the urgent need today for a "double learning" process that involves secular knowledge and religious traditions. It presents three layers of epistemic challenges to the community of religious people: First, religious awareness must face cognitive dissonance born of encounters with other religions and beliefs, including those who have no religious beliefs at all. Second, the religious community must also learn to adjust to the authority of science as a monopoly holder of secular knowledge. Moreover, thirdly, the religious community must also agree on the basic premises of the constitutional state which are based on non-religious morality. 15  The term post-secular is often misunderstood. The "post" addiction should not be interpreted as a further step, as if the postsecular society is a society that has surpassed secularity (or is no longer secular), but instead is a society where the process of secularization is still ongoing (an ongoing secularization) , and even deeper. What is shifting with the "post" affix there is, as Habermas asserted, a change in awareness and acceptance of the fact that religious communities and all their traditions still survive and even play an active role in secularized society. 14 Jürgen Habermas, 2009 New post-secular awareness ---Habermas calls it "post-metaphysical thinking" which is "agnostic, but not reductionistic" ---seeks to restore that dialogue, which has been interrupted by the influence of scientism and its naturalistic worldview. So this dialogue addresses two directions: as a criticism of the confidence of the secularists who think that religion should be discarded, and philosophy fully merged into science; as well as the affirmation of boundaries that distinguish (not separate!) between faith and knowledge. 17 On the other hand, the theological reflection from Ratzinger contains a description of the latest developments of the present world, which can be summarized in the following e. Both religion and reason can be trapped in their respective pathologies, and therefore a constant dialogue between religion and reason is needed so that each can see and monitor the weaknesses that exist in him; f. Widespread doubts about the claims about the universality of an ethical system are now exacerbated by the fallibility of positive law, due to the human error of the people who compose it; g. Positive law must ultimately rely on natural laws that originate from nature and human nature and precede reason. 18 In this case, the dialogue between reason and faith and the exchange of opinions between religion and science is always useful, because both religion and philosophy and science can fall into its pathology. Theologically translated, both religion and philosophy and science must be freed from the tendency to their respective weaknesses. Both religion and philosophy and science require redemption from their sins and possible sins. The redemption can occur if in the meeting and dialogue, each party, by reflecting on the other party, can see and realize each other's weaknesses, including weaknesses that arise because the advantages of each party are not monitored by criticism that has a clear ethical basis. 19 According to Josef Kreimi, existing analyzes show that the Pope believes that there are dangerous pathologies in religion that require us to understand the divine light in mind as a means of control, with which religion can help purified. However, it is also clear, that there are pathologies of reason or conceit of the mind which because of their potential efficiency (atomic bomb, a human being as a product) pose a greater threat than pathologies in religion. Therefore reason must be aware of its limits and publicly declare its willingness to hear in dealing with the religious traditions of humanity. 20 The third group is scientists, who focus their attention on the possibility of integration between science and religion (or at least spiritual aspects, mysticism or metaphysical aspects To do that all changes need to be made, not only in the practical operational level but ---and more importantly ---at the paradigm level or world view, 27 as part of efforts to build a civilization. One alternative that can be chosen to carry out the epistemological reconstruction is to base it on the prophetic paradigm offered by Kuntowijoyo, who

RESEARCH METHODOLOGY
This research was based on a philosophical approach because it was intended to explore the epistemological building of the prophetic paradigm offered by Kuntowijoyo. The main sources of information in the form of Kuntowijoyo's writings and thoughts about the prophetic paradigm were collected through library studies. The data that have been processed were analyzed using descriptive analysis, interpretation, hermeneutics, and heuristics.

RESULTS AND DISCUSSION
According to Kuntowijoyo, there are 2 patterns: integrating science and religion.
First is the Islamization of science. This idea from the outset distinguished explicitly between secular social science and Islamic social science. The Islamization of knowledge strives so that Muslims do not merely imitate methods from outside (the west), and return knowledge to its center, namely monotheism. This monotheism will lead to 3 types of unity, namely: the unity of knowledge (knowledge must lead to one truth), the unity of life (erasing the difference between value-laden science and value-free science) and historical unity (knowledge must serve the people and humans.According to scientists who offer this model, as long as Muslims do not have their methodology, Muslims will always be in danger, because the anthropocentric secular science methodology eliminates religion as one source of knowledge, Islamization of knowledge seeks to return knowledge to monotheism so that there is coherence between context and text and science is inseparable from the faith. 28

Second, Islamic Science (prophetic/demystified). The demystification movement is
intended as an intellectual movement to reconnect texts with context, resulting in correspondence Kedua, Pengilmuan Islam (prophetic/demystification). 29 It is mainly due to the process of mystification of reality, so religion has lost contact with reality, with reality, with actuality, with life. In other words the text loses context.
When examined more deeply, the rejection of most scientists of the idea to include religion as an integral part of tacit science is actually normative as well. They believe that the only valid truth in science is empirical truth or rational truth, the truth that comes from sensible facts or truths that can be understood by human ratios. This attitude is tantamount to an exclusive normative attitude, rejecting the possibility of other truths. 28 Kuntowijoyo, Islam Sebagai Ilmu... Ibid,Hal. 8. 29 Ibid. 27 Therefore it is crucial to ease tensions between the two parties' an integral part of social science -given the importance of this to the future of humanity -must also take into account the possibility of carrying a normative approach that has so far been proven to be unable to do anything what, when dealing with reality.
There is a weakness in positivism that empowers empirical truth and its quantitative nature, as well as criticism of interpretive social science -although at some level it will agree on its interpretative nature -in its spirit that is free of values, understands reality and leaves it as it is, impartial. Encourage some people to display social science that has alignments with humanitarian goals as critical theory, so that social science does not only serve the interests of the social status quo behind its value-free claims but something more than that.
It is just that even so critical social science does not mean it does not contain criticism. Criticism of social science is mainly focused on the situation, where he never talked about religious values as an essential part of scientific work building theory. It is as if religion cannot contribute anything in constructing theoretical buildings of emancipatory social science.
Based on the background of the problem, Kuntowijoyo put forth his big idea that seemed quite promising, namely prophetic social science. This idea has similarities with critical theory, only that Kuntowijoyo has more offers because he also carries transcendence as an important part of the pillars of social science in addition to humanization and liberation.
Herein lies the difference between Islamic scholarship and the Islamization of science. Islamic scholarship is not a form of reaction to scientific buildings that have manifested and are in conflict with Islamic values. The methodology used in the "Islamic science" movement not only deals with scientific issues but also attempts to contextualize religious texts (trying to link religion to reality). Another term that can be used here is "grounding Islam," and the reality of life is the context of diversity. 30 Prophetic social science, for Kuntowijoyo, is basically also transformative social science, that is, knowledge based on the results of "the elaboration of religious teachings into the form of social theory." The main goal is "engineering for social transformation.
Therefore the scope is not on normative aspects that are permanent as in theology, but on aspects that are empirical, historical, and temporal. Transformative social science "does not stop just to explain social phenomena but also seeks to transform them". The problem then is, "in what direction was the transformation carried out, for what and by whom? To these questions, transformative social science does not provide an explanation. Therefore, Kuntowijoyo then proposed the existence of prophetic social sciences, namely social sciences "which not only explained and changed social phenomena, but also gave directions in which direction the transformation was carried out, for what and by whom. Prophetic social science does not merely change for the sake of change, but changes based on prophetic ethical ideals. 31 For this reason, according to Kuntowijoyo, epistemological reconstruction is needed.
Kuntowijoyo's offer of integration between science and religion is based on a crisis, 32 that does not just happen in knowledge, 33 but also crisis in society. 34  A science (activity) is said to have a crisis, not only if the science (activity) is no longer able to fulfill its objectives, but also no longer able to formulate what will be fulfilled with the activity to be done. In this case the autonomy of science and research activities no longer exist, because of the enormous dependence on something that is outside him (being in a helpless state). A situation is said to be a crisis, when a person finds that subjectively he is no longer able to overcome the objective situation at hand, and is temporarily out of his ability to control his own power. methodologies. 36 Objectification is a process to make Islamic values in the Qur'an acceptable to humankind regardless of their origin. The prophetic paradigm offered by Kuntowijoyo has the following characteristics: First, prophetic has three important values as its foundation, namely humanization, liberation, and transcendence. These three values, in addition to functioning criticism will also give direction, field or field of research; Second, epistemologically, prophetic sociology holds that there are three sources of knowledge, namely empirical reality, ratios, and revelation. It is contrary to positivism, which sees revelation as part of a myth. Third, prophetically methodologically clearly standing in a position vis-a-vis positivism. Prophetic reject positivist claims such as valuefree claims and claims that what is legitimate as a source of knowledge are sensed facts.
Prophetic also reject the tendency of social science only to explain or understand reality and then forgive it. Prophetic not only understand but also have transformative ideals (liberation, humanization, and transcendence). In this sense prophetic sociology is closer to the methodology of critical sociology (critical theory). Through liberation and humanization prophetic sociology is aligned with the emancipatory interests of critical sociology. The difference is prophetic also carries transcendence as one of its goal values and becomes the basis of liberation and humanization. Fourth, Prophetic has an ethical alignment that consciousness (superstructure) determines the material base (structure).
The prophetic paradigm offered by Kuntowijoyo has a big agenda: epistemological reconstruction. Namely: first, it must be able to dismantle the roots of the revelation from the realm of science and then prove that the real revelation can legitimately become part of the epistemology of social science. Second, through the Qur'anic paradigm, epistemological reconstruction must also be able to provide methodological foundations to be able to bring revelation into the social science arena. For this purpose, the theological-normative approach that has been so hegemonic must be changed to an empirical-factual approach. 36 This objective word is not objectivity meant by positivism. Positivism states that to achieve the objectivity of a social scientist must free himself from the perceptions, pre-conceptions, pre-conceptions or values in his scientific activities. See M. Fahmi, 2005, Islam Transendental (Menelusuri jejak-jejak Pemikiran Islam Kuntowijoyo), Yogyakarta: Pilar Media, p. 270. (M. Fahmi, 2005, Islam Transendental (Menelusuri jejak-jejak Pemikiran Islam Kuntowijoyo), Yogyakarta: Pilar Media, Hal. 270.) What he refers to as objectification is nothing but the translation of religious subjective values in objective categories that can be understood by everyone without the need to understand the original values (religion) and can be agreed by anyone without having to agree on the origin values. Objectification is a method for presenting religion more scientifically, not ideologically normative. In objectification, the objective values of all religions, ideologies, beliefs or philosophical streams can communicate with each other, apart from their ideological egocentrism and then transformed into consciousness based on science rather than ideology or myth. To be able to do this, the religious teachings or values must first be changed to be objective. To be able to do this, it is necessary to shift the paradigm of Islamic teaching that emphasizes individual piety, becomes an objective which emphasizes social piety and leads to morality. Objectification is a process to make Islamic values in the Qur'an acceptable to mankind regardless of their origin. See more Kuntowijoyo, Muslim Without Mosque, Op. Cit, Hal. 373;Kuntowijoyo, Political Identity of Muslims, Bandung: Mizan, 1997, Pg. 158 (Kuntowijoyo, Muslim Tanpa Masjid , Op. Cit, Hal. 373;Kuntowijoyo, Identitas Politik Umat Islam, Bandung: Mizan, 1997, Hal. 158).
The orientation of the text must be changed towards the orientation of reality. In the prophetic paradigm, besides mind, heart, and senses, transcendental revelation is used as a source of knowledge. Revelation acts as a guide in a person's thoughts and actions, and as such he becomes a constitutive element. 37 It is a priori knowledge as one of the constructors of (as a reference to interpret) reality. 38 To be able to obtain knowledge from its source, Kuntowijoto epistemologically offers a synthetic and analytic approach. Through a synthetic approach, a revelation in addition to acting as a constituent of values (psychological transformation), also acts as a constituent of theoretical constructs (social transformation). Values (psychological transformation) are formed when appreciation and subjective experience are synthesized with normative teachings, which then form individual ethical and moral perspectives.
Whereas theoretical constructs are used to operationalize normative concepts to be objective and empirical The analytical approach is used to make the main messages that are transcendental in the Qur'an, connected to the context. For this reason, Kuntowijoyo offers a method of transcendental structuralism. Through this method, the text (nash) al-Qur'an will be lifted from its context, namely by transcending the textual meaning of contextual interpretation along with its historical biases.
Through the structuralism approach will be identified and then determined, which part of the results of the synthesis approach to the ideal-type and archetype which plays as the strength forming structure, the structure below, and which is positioned at the empirical level, or surface. It also can be identified and determined which parts of the ideal-type and archetype are immutable, and which can be changed. Therefore it can be seen in which regions the transformation can and will be done. 37 Heddy Shri Ahimsa Putra, 2011, Prophetic Paradigm: Is It Possible -Is It Necessary, ... Loc. Cit. p. 43 (Heddy Shri Ahimsa Putra, 2011, ParadigmaProfetik: Mungkinkah -Perlukah,... Loc. Cit. Hal. 43) 38 Kuntowijoyo, Islam as Science, ... Ibid. p. 18. (Kuntowijoyo,Islam sebagaiIlmu,... Ibid. Hal. 18) Through transcendental, prophetic social science that tries to combine the critical abilities of social science and religious values in a whole and integral frame of the paradigm of science, makes conscious selection of directions. So that social science not only explains and changes social phenomena, but also gives clues to which direction the transformation is carried out, for what, and by whom. Prophetic social science thus not only excites transformation for the sake of change itself but bases its transformation based onparticular ethical and prophetic ideals namely, upholding the good, preventing munkar and believing in Allah SWT (humanization, liberation, and transcendence).
In axiology perspective, prophetic paradigm refers to QS, Ali Imran: 110. According to Kuntowijoyo there are four things implicit in the verse, one of which is about prophetic ethics that can be done by anyone. Prophetic ethics is an integral implementation of (1) ta'murunabilma'ruf = asking/inviting goodness; advocate or uphold virtue; (2) tanhauna 'anilmunkar = preventing from being disbelieved, and (3) tu'minunabillah = believing in Allah. The concepts in QS Ali Imran: 110 namely Amar ma'rufis translated into humanism, na'himunkar is translated into liberation, and tu'minunabillah becomes transcendence. This prophetic ethic is a source of value for the human in determining the benefits of science.
The first element is humanization. Humanization is a creative translation of amarma'ruf whose original meaning is to encourage or uphold virtue. In prophetic, humanization means humanizing humans, eliminating "material things," dependence, violence, and hatred from humans 39 . Humanization is in accordance with the spirit of Western liberalism. It needs to be added soon if Western civilization is born and rests on anthropocentric humanism; the concept of Kuntowijoyo's humanism is rooted in theocentric humanism. Therefore, humanization cannot be understood in its entirety without understanding the background concept of transcendence.
Western humanism was born from a rebellion against the dogmatic Church's authority in the Middle Ages. The anthropocentric view assumes that life is not centered on God but humans. The ethos is the spirit of respecting values built by humans themselves.
Anthropocentric civilizations use humans as benchmarks for truth and falsehood, to use humans as beauty criteria and to provide essential values to the parts of life that promise human power and pleasure. Anthropocentrism regards humans as the center of the world, and therefore feels sufficient about themselves. Anthropocentric man feels to be a ruler for 39 himself. Not only that, he also went; further, he wanted to be the ruler of others. The universe then becomes the target of its lust, which is increasingly out of control.
With ratios as weapons, anthropocentric humans begin the history of power and exploitation of nature without limits. Modernism, with its banner of rationalism, has proven to cause irreparable damage to nature and humans. Science is a science of war whose methods and tactics of war have been written very intelligently by Descartes through his motto "Cogito Ergo Sum". Through the science of Descartes war, modern civilization creates war machines against nature in the form of advanced technology to conquer and exploit nature without limits, as well as war machines against humans in the form of super modern sophisticated weapons, bombs, and even weapons of mass destruction. So, the ideals of anthropocentric humanism that were originally aimed at realizing humanization actually turned into a process of dehumanization.
The aim of liberation is on empirical reality, so liberation is very sensitive to the problem of oppression or structural domination. The phenomenon of poverty born from economic inequality is an essential part of the liberation project. Liberation places itself not on the field of abstract humanity morality, but on the empirical reality of humanity, which is concrete. Kuntowijoyo even considers avoidance from the concrete to the abstract is one of the characteristics of thinking based on myth.
Kuntowijoyo outlines four targets of liberation, namely the knowledge system, the social system, the economic system, and the political system that fetter humans so that they cannot actualize themselves as free and noble beings 43 . However, there is a fundamental difference that is that in Hegelian idealism, rational awareness (absolute spirit) is the driving force of human history, while in the paradigm of Prophetic Social Sciences, the consciousness that drives history is an awareness based on divine values 45 .
Social science has been oscillating between the two extremes of determinism.
Marxism embraces material determinism with the concept that structure determines superstructure, while Weberian sociology embraces determinism of consciousness. Weber believes that consciousness is independent of the material base; hence ideas can drive change.
Prophetic Social Sciences, at first glance, looks close to this concept of Weber.
However, this impression does not seem too right because Kuntowijoyo actually also recognizes material awareness. Material awareness is consciousness determined by its material base 46 .
The deterministic view, both material determinism, and determinism of consciousness are both a-historical and a priori towards reality. In Marxist logic, the structure is objective, in the sense of being independent of human will (subjectivity, consciousness). Therefore, human consciousness, will, and subjectivity (superstructure) becomes meaningless because structure determines superstructure. Human subjectivity is subordinated under material objectivity. In reality, there has never been a total submission.
Material objectivity is often very hegemonic, but subjectivity is never truly able to be subdued. There are always emancipatory spaces for the subjectivity of human consciousness to get out of material hegemony.
On the contrary, the logic of determinism of consciousness will state that subjectivity, ideas, and consciousness will determine the structure (material base) because superstructure determines structure. This view denies the reality that there are people whose consciousness is very materialistic. Material awareness is consciousness, which is strongly influenced by its material conditions. Therefore, both forms of determinism are equally problematic, because reality is actually dialectical, not deterministic. Social reality runs on dialectical tension between structure and superstructure, between the material base and consciousness, between material objectivity and human subjectivity. 45 HeruNugroho, "Looking for Academic Legitimacy of Prophetic Social Sciences", People's Sovereignty, (13 December 1997). (HeruNugroho, "MencariLegitimasiAkademikIlmuSosialProfetik", KedaulatanRakyat , (13 Desember 1997).) 46 Kuntowijoyo, Political Identity of the People, Op.Cit, p. 224. (Kuntowijoyo,IdentitasPolitikUmat,Op.Cit,Hal. 224.) In such contexts, prophetic social science is not trapped in deterministic logic, which is a priori towards reality. It means to determine whether the material dimension or awareness at that time is more influential, Prophetic Social Science bases itself on empirical observations of reality. Because reality is too complex to be explained through deterministic concepts. The deterministic view will actually force reality to follow the theory, whereas the theory should be based on reality, not vice versa.
Nevertheless, it is important for Prophetic Social Sciences to continue to have ethical alignments so that they can continue to play their critical functions in dealing with reality. In this context, we can agree with Kuntowijoyo's statement that consciousness is placed on a material basis because Islam idealizes the critical function of consciousness in the process of social transformation.

CONCLUSION
Prophetic can be used as one model to integrate science and religion, which is done by connecting the text with the context. Keywords that can be used as a guide to understanding the prophetic paradigm of Kuntowijoyo, are: (1) verses of qauliyah, verses of kauniyah and verses of nafsiyah; revelation, reason, heart, and sensesas a keyword in understanding aspects of ontology; (2) synthetic and analytic approaches with transcendental structural methods, as keywords in understanding epistemological aspects, and; (3) justice which is based on prophetic ethical values: humanization, liberation, and transcendence, as keywords in understanding the axiological aspects.