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""Few books address the sensitive issue of Islamic education with empathy as well as critical distance as Joseph C. Liow's Islam, Education, and Reform in Southern Thailand. He examines global networks of religious learning within a local Thai as well as regional Asian context by brilliantly revealing the intersections between religion, politics and modernity in an accessible and illuminating manner. Traditional educational institutions rarely receive such sensitive and balanced treatment. Liow's book is a tour de force and mandatory reading for policy-makers, academics and all of those interested in current affairs." - Ebrahim Moosa, Associate Professor of Islamic Studies, Department of Religion, Associate Director, Duke Islamic Studies Center (DISC), Duke University, USA"

"Saudi Vision 2030 yang digagas oleh Pangeran Muhammad bin Salman (MBS) merupakan inisiatif yang sangat menarik perhatian, karena ambisi dan skala transformasinya yang sangat besar. Implementasi Saudi Vision 2030 berimplikasi kepada keterbukaan Arab Saudi dan keberpisahan dari Wahhabisme untuk membawa Saudi kepada Islam Moderat yang dicita-citakan oleh MBS. Reformasi kurikulum pendidikan Islam merupakan salah satu transformasi Saudi Vision 2030. Penelitian ini menganalisis bagaimana proses reformasi kurikulum pendidikan Islam tersebut dilakukan dan bagaimana strategi penerapannya. Dengan menggunakan pendekatan kualitatif dan metode analisis teks, penelitian ini menganalisis materi buku ajar Dirasat Islamiyah (kajian Islam) yang mengandung tema terkait relasi antaragama dan inter-agama dalam masyarakat. Teori relasi kuasa Michael Foucault digunakan untuk menunjukkan adanya peran negara dalam memproduksi ilmu pengetahuan. Hasil dari penelitian ini menemukan bahwa relasi kuasa-pengetahuan beroperasi pada proses produksi kurikulum Pendidikan Arab Saudi. Kurikulum Pendidikan Arab Saudi berupaya mengkonstruksi dan menginternalisasi ideologi generasi muda Saudi agar sejalan dengan agenda Islam Moderat pemerintahan MBS menuju Saudi Vision 2030.

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Saudi Vision 2030, conceived by His Royal Highness Prince Muhammad bin Salman (MBS), is a highly captivating initiative due to its ambitiousness and the vast scale of its transformation. The implementation of Saudi Vision 2030 implies Saudi Arabia’s openness and disengagement from Wahhabism to bring about the moderate Islam envisioned by MBS. The reform of the Islamic education curriculum is one of the transformations under Saudi Vision 2030. This research analyzes how the process of Islamic education curriculum reform is carried out and the strategies for its implementation. Using a qualitative approach and text analysis method, this study examines the content of Dirasat Islamiyah (Islamic studies) textbooks that contain themes related to inter-religious and intra-religious relations in society. Michael Foucault's theory of power relations is employed to demonstrate the state's role in producing knowledge. The results of this study find that power-knowledge relations operate in the process of the production of the Saudi Arabian education curriculum. The Saudi Arabian education curriculum seeks to construct and internalize the ideology of the young Saudi generation to align with the moderate Islam agenda of MBS’s government towards Saudi Vision 2030."

"ABSTRAKPenelitian ini membahas tentang gagasan pendidikan Islam Hamka dalam Yayasan Pesantren Islam. Penelitian ini bertujuan untuk mengetahui penerapan gagasan pendidikan Islam Hamka di Yayasan Pesantren Islam dengan menggunakan metode penelitian sejarah. Data-data penelitian ini bersumber dari sumber primer maupun sumber sekunder yang didapatkan melalui studi pustaka di berbagai perpustakaan seperti Perpustakaan Universitas Indonesia, Perpustakaan UIN Syarif Hidayatullah dan perpustakaan lain yang penulis kunjungi. Adanya pendidikan Islam yang masih bersifat tradisional, membuat Hamka berpikir perlunya pendidikan yang modern untuk mengatasi ketertinggalan umat Islam. Menurut Hamka, Manusia dapat dikatakan taat dan mulia ketika mereka mampu memberikan manfaat kepada seluruh umat serta senantiasa mendekatkan diri pada Penciptanya. Kebutuhan akan pendidikan Islam yang berkualitas juga membuat pengurus Yayasan Pesantren Islam berpendapat perlu dibentuknya sebuah pendidikan formal yang memenuhi kebutuhan tersebut. Dengan adanya kesamaan tujuan, Hamka dan Yayasan Pesantren Islam bertemu dalam sebuah perwujudan cita-cita yaitu pendidikan formal yang berkualitas dengan pengajaran ilmu agama dan Ilmu umum yang seimbang. Oleh karena itu, Gagasan pendidikan Islam Hamka diterapkan dalam pendidikan Yayasan Pesantren Islam untuk pembaharuan pendidikan Islam.

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ABSTRACTThis research discusses Islamic education ideas Hamka in Yayasan Pesantren Islam. This research aimed to know the application of Islamic education ideas Hamka in Yayasan Pesantren Islam by using historical research mehod. Research datas is sourced from primary sources and secondary sources were obtained through literature in few libraries such as the Library of the University of Indonesia, Syarif Hidayatullah State Islamic Library and other libraries that the author visited. The presence of Islamic education that still traditional, made Hamka think the need for modern education to overcome the backwardness of Muslims. According to Hamka, people can be said obedient and noble when they are able to provide benefits to the whole people and always closer to the Creator.The need for quality Islamic education also made management of the Islamic schools may consider necessary the creation of a formal education that meets those needs. With the same goal, Hamka and Yayasan Pesantren Islam met in an embodiment of the ideals that quality of formal education with the teaching of religious knowledge and general science are balanced. Therefore, the idea of Islamic education Hamka applied in Islamic education of Yayasan Pesantren Islam for the reform of Islamic education. "

"The present collection focuses on the Kyoto School in three unique ways. First, it concentrates on the School’s distinctive account of human becoming. Second, it examines the way that, in the work of its principal exponents, diverse traditions of thought in philosophy and education are encountered and fused. Third, and with a broader canvas, it considers why the rich implications of the Kyoto School for for philosophy and education have not been more widely appreciated, and it seeks to remedy this.The first part of the book introduces the historical and philosophical background of the Kyoto School, illustrating its importance especially for aesthetic education, while the second part looks beyond this to explore the convergence of relevant streams of philosophy, East and West, ranging from the Noh play and Buddhist practices to American transcendentalism and post-structuralism."

"Beginning by defining key terms such as ‘self-transformation’, Kwak sketches the contemporary debates between Jürgen Habermas and Charles Taylor on the status of religious language in the public domain, and its relationship to secular language. This allows her to contextualize her book’s central questions: how can philosophical practice reduce the experiential rift between knowledge and wisdom? How can the essay form be developed so that it facilitates, as praxis, pedagogical self-transformation? Kwak develops her answers by working through ideas of George Lukács and Stanley Cavell, of Hans Blumenberg and Søren Kierkegaard. Kwak’s work provides templates for new forms of educational writing, new approaches to teaching educators, and new ways of writing methodology for educational researchers. "