Determination of time-of-death is closely related to the mortality criteria. In prehistoric times, the criteria of death were narrated through the event of the body being evacuated from the spirit or soul leaving the human body. Along with the development of science in the modern era, scientists argue the criteria of biological death and clinical death. This study projected to critically philosophically analyze the time-of-death determination related to scientific criteria. The methods used in the data analysis stage were historical, hermeneutic, comparative, and critical reflection. The results showed that the scientific criteria of death were inadequate to be used in the determination of time-of-death. Time-of-death objectively existed as a separate reality outside of human beings and its existence was absolutely determined or influenced by the existence of other realities. Time-of-death ontologically meant the end of life; epistemologically signified the absence of life and had no mysterious nature; axiologically it was a symbol or metaphor of human powerlessness to judge and determine the continuity of life.

This research is aimed at explaining and analyzing the ontological status of semantical objects of religious language. This ontological status concern how every term in religious language refers to an object and how we interpret those terms, whether it represents the object itself or merely its sensual or constructive properties. This finding lies in the disputation between religious realism and non-realism. The results of this research are (1) every believer is exactly a realist because he or she has the ontological commitment to the object of the utterance, but (2) God exists independently from human thought and consciousness, (3) it is possible to put God as the object of intentional and semantic but only represents sensible qualities of the real object, and (4) the meaning of religious language depends on believer's ontological commitment on God's existence.

One of the three main problems facing the Indonesian people in the midst of the current swift of globalization and information is the problem of radicalism, intolerance and the crisis of national identity. The reason as written in the national development agenda is because the politics of uniformity has eroded the character of Indonesia as a warrior nation, fading solidarity and mutual cooperation, and marginalizing local culture. This study aims to find out and explain Pancasila as the foundation and goals of Indonesia's human development in the President Jokowi era. This study uses a qualitative-descriptive method with a literature review approach, by reviewing the 2014-2019 Medium-Term Development Plan (RPJMN) document which is the program implemented during one period of President Joko Widodo's administration. The results showed that the values of Pancasila as the philosophy of life of the Indonesian people had not yet been fully manifested, both at the level of concepts and in the implementation of national development programs. However, efforts to increase Indonesian human development which more 'Pancasila' have been included in the 2014-2019 RPJMN.

This study aims to find the human concept according to Driyarkara's metaphysical anthropological thinking, and to find its relationship with the development of Indonesian human identity. This research was a literature study in the field of philosophy which puts Driyakara’s works in the field of human philosophy as a material object and human philosophical works from other philosophers as a formal object. The research object used philosophical hermeneutic by implementing method steps, such as: analysis, verstehen, interpretation, description, heuristic, holistic. The results show: first, Driyarkara rests on the dynamics of human existential experience in its depth by using the phenomeno-logical method from loop to funcamental as the idea of man, namely the Pancasila man. Second, humans as an open-dynamic person develop life together by cooperating as a form of familial democracy to enhance each other's fellow human beings, because that's why humans are “becoming” not “being”. Third, Driyarakara’s human concepth an existential situation in a harmonious unity (harmony unity). Fourth, criticism of Driyarkara's fundamental human concept, and produce the identities of the human persona subject in the network of human existence. Fifth, Driyarkara's human concept remains actual and has theoretical and practical relevance for the development of Indonesian human identity. The Driyarkara’s human concept is worthy of being introduced in culture through education directed at the humanitarian process by developing cognitive, religious,and aesthetic talents so that humans are more autonomous and dignified, to be actual in real life practice.