Humanisme dan Sesudahnya : Meninjau Ulang Gagasan Besar Tentang Manusia
Penulis : Muh. Arif Setia Budi
Judul Buku: Humanisme dan Sesudahnya: Meninjau Ulang Gagasan Besar tentang Manusia
Nama Penulis: F. Budi Hardiman
Penyunting Buku: Christina M. Udiani
Perancang Sampul: Leopold Adi Surya
Penataletak: B. Esti W.U dan Pinahayu Parvati
Penerbit Buku: KPG ( Kepustakaan Populer Gramedia)
Tahun Terbit: Juni 2012
Cetakan: Kedua,Februari 2020
ISBN: 978-602-481-346-8
Ketebalan Buku: ix + 115 halaman
Cakrawalaide.com- Sebelum membaca buku Humanisme penulis membuka dengan kutipan dari Blaise Pascal, “Apakah manusia itu?…”
Seolah-olah penulis membuat kita berpikir bagaimana manusia sebenarnya. Penulis lulusan Hochschule fúr Philosophie Múnchen, Jerman yang sekarang mengajar filsafat di Universitas Pelita Harapan dalam bukunya ini mengajak kita untuk mendengarkan bagaimana ulasannya tentang Humanisme.
Buku kecil ini yang berukuran 13cm x 19cm, mengurai dengan jernih pengertian humanisme, perkembangannya, dan berbagai kritik terhadap humanisme. Tidak berhenti disitu, penulis juga menawarkan tafsir baru atas paham tersebut, yang disebutnya sebagai “Humanisme Lentur.
Dengan genre buku yang bertema filsafat, bahasa yang digunakan dalam buku lumayan agak berat, banyak istilah-istilah yang perlu dicari di internet agar paham maksud istilahnya. Jadi, saat membaca buku ini perlu alat bantu berupa smartphone laptop untuk digunakan mencari istilah-istilah yang dalam buku ini sebagai bahan acuan untuk memahami maksud yang ingin disampaikan penulis dalam buku ini.
Setelah saya membaca buku ini, saya sangat merekomendasikan kalian untuk membaca buku ini jika tertarik dengan hal-hal yang berbau filsafat. terakhir untuk catatan, sebaiknya sebelum membaca buku ini, bacalah buku tentang dasar-dasar filsafat terlebih dahulu.
Sinopsis
Lahirnya Kemanusiaan
Humanisme kritis dimulai dengan gerakan umanisti pada zaman Renaisans abad ke-14 sampai ke-16 dan memuncak pada humanisme pencerahan Eropa abad ke-18. Kekristenan abad pertengahan, lewat agustinus dari hippo, memang telah menambahkan aspek adikodrati pada pemahaman tentang manusia yang berkembang di zaman kuno. Namun, sebagaimana diketahui lewat sejarah, tafsir religio-politis itu pada gilirannya mendominasi masyarakat sehingga manusia dan kemanusiaannya dialenasi dari keduniawiannya yang otentik.
Kaum humanis ditandai oleh pendekatan rasional mereka terhadap manusia yang tidak terburu-buru melakukan “hubungan singkat” dengan otoritas wahyu ilahi, melainkan lebih dahulu lewat penelitian yang cermat atas ciri keduniawian dan alamiah manusia. Perhatian ditumpuhkan pada antara lain toleransi, vitalitas jiwa, keelokan raga, persahabatan.
Di atas tanah humanisme sekular itu tumbuh berbagai pengetahuan, teknologi, industri, birokrasi, profesi, dan konsumsi yang sampai hari ini memberi kita suatu keyakinan yang makin besar bahwa kehidupan di dunia ini penting dan dalam kendali kita manusia. Kebahagiaan pun tidak lagi perlu ditunggu sampai hari pengadilan terakhir, melainkan diupayakan sekarang dan didunia-sini lewat sistem pengetahuan dan pengaturan masyarakat yang rasional.
“Le bonheur est une idee newe en Europe” (kebahagiaan adalah sebuah gagasan baru di Eropa), perkataan yang meluncur dari Saint-Just di zaman pencerahan ini mengungkap optimisme zaman itu terhadap cahaya nalar yang dianggap mampu mengusir kegelisahan manusia terhadap dunia di balik kubur dan memusatkan diri pada pencapaian-pencapaian kesejahteraan di dunia ini.
Para Pembunuh Tuhan.
Menurut diskursus humanisme masa itu yang diwakili oleh filsuf jerman Immanuel Kant, kesalahan kerumunan “saleh” pada abad pertengahan adalah ketidakberanian mereka untuk berpikir sendiri di luar tuntutan dogmatisme agama dan otoritas yang menjaganya. Tidak ada sumber otoritas yang begitu menghasilkan kepatuhan dan kesediaan berkorban seperti aturan-aturan politis yang dibenarkan dengan nama Allah. Mempertanyakan aturan-aturan sakral seperti itu tidak hanya berisiko kematian di dunia ini, melainkan juga diyakini berisiko kematian di dunia ini, melainkan juga diyakini berisiko dijebloskan ke neraka jahanam. Karena itu tidak ada teror yang lebih efektif daripada teror atas nama Allah yang menyembul ke luar dari doktrin-doktrin agama yang memusuhi kehidupan duniawi.
Kemanusiaan yang sepenuhnya otentik yang dicari para humanis dirumuskan secara metafisis oleh filsuf Prancis abad ke-20, Jean-Paul Sarte (1905-80), dengan ungkapannya yang termasyhur “eksistensi mendahului esinsi”. Menurutnya manusia bereksistensi dulu, yakni berada di dunia ini, dan baru kemudian bisa didefinisikan esensinya, yakni setelah ia mati.
Eksistensi mendahului esensi berarti suatu kebebasan manusia yang mutlak tanpa tuhan yang memberi tujuan-tujuan kepada hidupnya. Manusia yang bertuhan menemukan makna hidupnya jika hidupnya merupakan realisasi destiny atau takdirnya. Namun, menurut sarte destiny atau tujuan yang ditetapkan oleh Tuhan sejak awal mula justru merupakan sesuatu yang memasung kebebasan manusia untuk merealisasikan diri dan kebebasannya. Jadi, tidak ada destiny dari luar diri manusia. Satu-satunya destiny manusia adalah kebebasannya. Karena itu dalam peradaban humanistis kita akan menghargai manusia bukan karena kesesuaiannya dengan standar-standar kemanusiaan tertentu yang ditetapkan lebih dahulu, entah secara metafisis ataupun teologis, melainkan karena manusia adalah kebebasan itu sendiri.
Di dalam sejarah humanisme Barat, tidak ada pemikir yang begitu radikal menekankan kebebasan manusia seperti filsuf prancis ini. Darinya kita dapat melihat bagaimana humanisme tidak sekadar merupakan suatu antrosentrisme yang sudah dimulai sejak Descartes, melainkan juga sesuatu yang hanya mungkin bila Tuhan disingkirkan. Seperti para humanis ateistis pendahulunya, alasan penyingkiran Tuhan itu jelas, dia dianggap menghalangi kebebasan dan terealisasi bakat-bakat besar manusia.
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