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Sartre, Foucault, Derrida on Zionism

The question of how the French philosophers regarded the issue of Palestine and zionists is often a source of disillusionment. Sartre, Foucault, and Derrida, three figures hailed for their intellectual audacity, revealed positions that were anything but uniform, and at times disappointing. All three carried the burden of European history: holocaust, antisemitism, colonialism; yet each worked through that burden in different and contradictory ways sometimes.

Sartre used to be the icon of anti-colonialism, fierce in his denunciation of France’s role in Algeria and outspoken against the Vietnam War, but paralysed when confronted with the issue of Palestine. In 1967, Les Temps Modernes, under his direction, published a major dossier on the Arab–Zionist conflict. Although he included Maxime Rodinson’s essay describing Israel as a “fait colonial”, Sartre’s own introduction insisted on foregrounding Jewish suffering in the wake of the holocaust. Palestinian political rights were acknowledged only obliquely. When Sartre and Beauvoir travelled to Cairo and Jerusalem that same year, Sartre’s reputation in the Arab world collapsed overnight.

In his final years, weakened by illness and reliant on others to record his words, Sartre, under Benny Lévy’s influence, spoke of judaic messianism. Beauvoir, outraged, dismissed these remarks as inconsistent with his lifelong values, denouncing them in La Cérémonie des Adieux as nothing more than hypocrisy: “Il ne croyait pas en Dieu. Il s’était laissé aller à employer ce mot: hypocrite.” A few years later, he accepted an honorary doctorate from the Hebrew University, a gesture impossible to read as anything but political. And when Edward Said finally met Sartre in 1979, he left bitterly disappointed: Sartre would speak only of “terror and repression on both sides”, refusing to affirm the Palestinians as a people with the right to nationhood. His universalism, so celebrated elsewhere, faltered here, caught in the gravity of the Shoah and aligned with the liberal zionism of the 1960s and 1970s.

Foucault presents a different face: the eloquence of silence. He wrote virtually nothing on Palestine issue. His political focus was elsewhere: on Iran, sexuality, prisons, and the disciplinary machinery of the modern state. Yet his silence still spoke. During 1967–68, while teaching in Tunis, he witnessed anti-zionism riots charged with antisemitism. The experience left its mark and perhaps explains his caution. But when he sat at the same table with Sartre and Said in 1979, he simply refused to speak on the Middle East. Said read this silence as tacit sympathy with the zionists. Within the contours of Foucault’s thought, his refusal of “grand narratives” was consistent. Yet the irony is brutal: in a context where silence translates into complicity, his reluctance appeared as consent to the status quo.

Derrida followed another trajectory altogether. As a jew from Algeria, he was acutely sensitive to antisemitism, his closeness to Emmanuel Levinas reinforcing that sensibility. But he did not blind himself to Palestine. On visiting Jerusalem in 1988, Derrida spoke openly of Palestinian self-determination as an ethical imperative. In 1998, he went further, denouncing the occupation, calling for zionists withdrawal, while still affirming their right to security. By the early 2000s, he was even questioning the two-state solution itself, offering instead an alternative horizon inspired by South Africa: a post-apartheid democracy, rejecting ethnic hierarchy and embracing plurality. With the consistency of his deconstruction, Derrida dismantled the false binary of “pro-zionist” versus “pro-Palestine” and demanded a political horizon that exceeded stale diplomatic formulas.

Placed side by side, their stances reveal both failure and hope. Sartre longed for universality, yet remained entrapped by Europe’s own history, incapable of naming Palestinian nationhood, neglecting the obvious crimes of the zionism movement. Foucault retreated into ambiguity, refusing to be ensnared by grand narratives, but thereby appearing to condone injustice. Derrida, by contrast, pushed beyond binaries, opening a radical horizon that demanded justice for both. Said, who was bitterly disappointed by Sartre, found greater resonance with Derrida: both were critics of European humanism, both attentive to the Other, and both unwilling to endorse exclusivist identity politics.

Today, as the Palestinian tragedy deepens, the legacy of these philosophers still hangs unresolved. Sartre reminds us that even an ex anti-colonial icon may falter when shackled by his own trauma. Foucault reminds us that silence too is political, leaving traces of its own. Derrida, without offering a ready-made map, shows the courage of imagination: to conceive of a future beyond ethnic exclusivism, where justice is shared. Their divergent positions remain a mirror: do we dare to look with clarity, or do we continue to hide behind our histories?

Architecting Digital Transformation

I got this books a couple years ago: Architecting the Digital Transformation, edited by Zimmermann, Schmidt, and Jain. DOI: 10.1007/978-3-030-49640-1. It is interesting to find insights on digital transformation at an enterprise scale with emphasis on architecture-driven agility, the evolution of enterprise architecture roles, and the systemic cultural and organisational shifts necessary to support sustainable, adaptive transformation. Digital transformation has emerged as a critical undertaking for large organisations striving to remain competitive amidst rapid technological and societal change. Success at enterprise scale requires more than the adoption of new technologies — it demands a reimagining of business architecture, organisational culture, and governance mechanisms.

This book offers a research-based perspective on navigating this complexity. A key concept introduced is perpetual evolution—a modular and flexible architectural model that enables continuous innovation. Systems are designed so that components can be independently upgraded or replaced, allowing quick integration of new technologies while avoiding the constraints of monolithic infrastructure.

Complementing this architectural agility is the bimodal IT strategy, which combines a stable core system with a more experimental, agile layer. This setup enables organisations to innovate rapidly without compromising operational stability, bridging legacy systems with modern digital initiatives.

A recurring theme is the alignment between agile teams and enterprise architects. These roles have traditionally been at odds—agile valuing speed and adaptability, while architecture focuses on structure and governance. However, case studies in the book show that collaboration between the two improves both solution integrity and delivery speed. Architects are repositioned not as distant planners, but as facilitators embedded within teams.

To reinforce architectural discipline without imposing rigid control, the authors introduce lightweight governance and social incentives. The Architecture Belt, for example, is a gamified ranking system that encourages adherence to architectural principles in a positive, participatory way. This proves especially effective in large-scale agile environments where consistency must coexist with autonomy.

Cultural change is equally vital. Organisations must build digital dexterity—a culture of fast learning, experimentation, and team autonomy. Successful transformation often comes from empowered cross-functional teams that are free to explore, prototype, and iterate. In this paradigm, enterprise architects become active contributors to the digital ecosystem, supporting communities, sharing knowledge, and offering hands-on technical guidance.

The book also examines the shift in Enterprise Architecture Management (EAM). Traditional, centralised models are no longer compatible with agile and DevOps practices. Instead, Agile EAM is iterative, collaborative, and closely integrated with delivery teams, enabling organisations to respond more effectively to technological and market changes.

Finally, the authors present Service-Dominant Design (SDD) as a practical framework for creating digital services through co-creation. Rather than building solutions in isolation, SDD emphasises contextual understanding, stakeholder collaboration, and iterative development—ensuring outcomes that are both technically sound and meaningfully relevant.

In essence, the role of enterprise architecture is being redefined. The most effective digital transformations are those where architects take a hands-on role in shaping platforms, facilitating cross-team collaboration, and ensuring coherence across the digital ecosystem. By embracing both structure and agility, architecture becomes a living framework that evolves in step with the business.

BOD Convo: BRI & Telkom

As a part of Synergy team of Telkom Group, sometimes we are requested to facilitate meetings between or among SOEs. This week we got involved in a meeting between the Vice CEO of BRI (Catur Budi Harto), IT Director of BRI (Arga Mahanana Nugraha), Group Business Development Director of Telkom (Honesti Basyir), and CEO of Admedika (Dwi Sulistiani) as one of the subsidiary of Telkom. BRI & Telkom are two of the greatest SOE in Indonesia with strong roles & commitments to enhance ecosystem-based national economy through transformations in technology and business: BRI as the top bank in Indonesia, and Telkom surely as the top telco in Indonesia.

Streamlining among SOEs business developments is always necessary, including technological aspects. As a commitment, BRI will cease its satellite initiatives and return instead to use Telkom satellites (or other providers in compliance to regulatory and business norms). Alignments in the use of data centres are under consideration too. National economic development programs will be managed in alignment with competencies and business. An establishment of BRI-Pegadaian-PNM holding to grow MSME and ultra-micro economy is a good example for that, as well as other holdings and strategic alliances among SOEs. Doors for cross investment could also be opened, for example in healthcare ecosystem.

Wagner’s Last Operas

And now, since the end is near :), I want to write a bit about the last Wagner’s operas: Der Ring des Nibelungen and Parsifal. Surely, we understand that in Der Ring, Wagner critiques the gods and rulers who perpetuate cycles of oppression and greed, reflecting his anarchist ideals; while in Parsifal, the knights’ spiritual decay mirrors the moral failure of religious and political institutions, tying to Wagner’s later disillusionment with worldly systems of power. But there are also ethical and philosophical relationships between Der Ring and Parsifal that charts Wagner’s evolution from anarchist-revolutionary to Schopenhauerian-mystic.

We might think that Der Ring and Parsifal are polar opposites in Wagner’s moral universe. The Ring is a story of power, will, and desire, where the ethical conflict revolves around the corrupting nature of power (embodied by the ring itself) and the human compulsion to control nature and fate. Alberich’s Promethean spirit of control and domination, and Wotan’s pursuit of divine order complicated by his own law and ambition, leading to a cycle of betrayal and ruin. On the other hand, Parsifal represents a spiritual counterpoint. Its mysticism emphasises grace, compassion, and redemptive purity. While Der Ring charts a descent into chaos through greed and power-lust, Parsifal seeks salvation through self-abnegation and the renunciation of worldly desire. Parsifal as the “the fool” achieves wisdom through innocence, not knowledge or power. This evolution actually resulted from Wagner’s discovery of Schopenhauer’s doctrine that true liberation comes not through the assertion of will, but through its negation.

Wagner’s anarchist phase (influenced by figures like Bakunin and the revolutionary spirit of 1848) infused his early concept of the Ring with ideas of liberation from tyranny and critique of power. Wotan is, in a sense, the ultimate “failed anarchist” — his efforts to create order (through laws and contracts) lead to his own entrapment, mirroring the anarchist critique of the state as a mechanism that inevitably becomes self-perpetuating. Wotan’s despair reflects Wagner’s recognition of the cyclical nature of power and the impossibility of genuine freedom within systems of control.

However, after Wagner’s discovery of Schopenhauer, his concept of ethical heroism shifted. Schopenhauer’s pessimism argued that life is suffering, driven by blind will, and the only escape is through the negation of that will. This had profound consequences for Wagner’s art. The Ring concludes not with liberation (as early anarchist Wagner might have imagined) but with Götterdämmerung — a total collapse of the system, not a revolution but an apocalypse. In Parsifal, however, Wagner envisions a more Schopenhauerian “redemption through compassion.” Amfortas’s suffering is finally healed not through heroic deeds, but through Mitleid (compassion) — a key Schopenhauerian virtue. This shift from heroic rebellion (Ring) to quiet renunciation (Parsifal) mirrors Wagner’s philosophical evolution.

The anarchism of Wotan’s rebellion gives way to the Schopenhauerian submission of Parsifal. Where once Wagner celebrated the Sturm und Drang (storm and stress) of the world, by the time of Parsifal, he embraced an otherworldly quietude.

Now about the theme of innocence. The figure of the innocent hero reoccurs across Siegfried, Parsifal, and even Lohengrin. Siegfried, as the wild child raised by Mime, embodies natural, untamed innocence. He is fearless, unburdened by history, and initially untainted by the corrupting influence of power or love. However, Siegfried’s innocence does not lead to wisdom but to his destruction. His ignorance of deception (betrayal by Hagen and even Brünnhilde’s eventual disillusionment) seals his tragic fate. Parsifal, by contrast, follows an explicitly spiritual and redemptive arc. Described as der reine Tor (the pure fool), Parsifal’s innocence allows him to overcome the forces of desire and temptation. It is a form of “higher innocence” — a purity that remains even after worldly trials. Unlike Siegfried, who succumbs to deceit, Parsifal achieves higher wisdom precisely because of his innocence. This innocence allows him to perceive the hidden suffering of Amfortas and ultimately to heal the King and restore the Grail. Wagner seems to suggest that innocence, when preserved as a form of higher insight (as in Parsifal), allows for salvation; while innocence that remains mere ignorance (as with Siegfried) or innocence that succumbs to doubt (as with Elsa) leads only to tragedy.

Inexplicable

A short visit doday to Bunda Heart Centre in the central part of Jakarta to discuss some inexplicable discomfort in my internal circulation — a part of internal supply chain strategic operation.

Playing with the electronic devices, I was reminded to my jokes on the complexity theory in my past lecture in Udayana University, when I jokingly asked that if I got a heart seizure on the very time, I didn’t think any people might help me in that room, even when they know that heart is composed by cells composed by molecules composed by atoms composed by protons and electrons etc, and the room was full with experts in electrons and protons.

Well, I will not tell you the result here. Not here, for sure.

IEEE Lecture at Udayana University

As a part of the IEEE Indonesia Excom & Adcom coordinative meeting in Bali, we also visit Udayana University, to see the Advanced Research Laboratories, and also to carry out some sharing session to the academician and students.

Surely, first we had to meet the famous Prof Linawati, Dean of the Faculty of Technology, Udayana University. With Prof Lina, we established the IEEE Udayana University Student Branch 10 years ago, in my serving time as the Chairman of the IEEE Indonesia Section at that time, after a discussion at Fortech in Bandung.

This is a weekend lecture, so I just briefly discussed about the development of digital platforms as the core in current technology and business ecosystems.

And surely I spent a couple minutes to — again — make an introduction to the Complexity Theory. It’s always fun to tell people about this attractive thing. You can read more about this at the other part of this blog: [URL]

Indonesian Solidarity for Palestine

Our solidarity for Palestine is unquestionable. Our commitment for freedom, sovereignty, peace, and justice for Palestinian started decades ago after learning the apparent injustice that we naively expected to fade, aligned with the advancement of science, information, global partnership, etc etc. We were obviously wrong: the colonialism, injustice, inhumanity, crimes agains humanity etc are still here, leading the so-called civilised world.

With about a million people of Jakarta today, we attended a solidarity mob to show our commitment and solidarity for Palestine and Palestinian people. We delegitimate the existence of illegal criminal zionist entity currently occupying Palestine.

Like our founding father of Indonesia, we understand that the Palestinian people love peace, but they must fight for their freedom, dignity, and humanity. We must also fight the global misinformation and misleading discourses.

IEEE Presidential Roundtable on Climate Change

It is not a regular occasion of any serving IEEE President to visit Indonesia. In our official note, the first serving IEEE President to visit Indonesia was Prof Peter Staecker in 2013 — he visited Bali for an IEEE Educational Program awareness while I was only days starting my service as the IEEE Indonesia Section Chair. This year, Prof Saiful Rahman, the current IEEE President, is visiting Indonesia for a couple days. The visit is related to the IEEE campaigns in climate change; so it is also the theme of his visit. He is visiting Indonesia accompanied by the current IEEE Indonesia Section Chair, Prof Gamantyo, and the IEEE Malaysia Chair-Elect, Bernard Lim.

As one of the programs within his visit, the IEEE Indonesia Section co-organise with TVRI, an on-air discussion titled the IEEE ASEAN Roundtable on Climate Change. The event was carried out today in TVRI, with the IEEE President Prof Saifur Rahman as the main speaker, and teens of other speakers from the industry, universities, research centres, and government agencies as participants in round table discussion form — including yours truly, representing the IEEE Indonesia Section Advisory Committee, and the IEEE TEMS Regional Leadership Subcommittee. The organiser is TVRI, led by Dr Agnes Irwanti, a member of its Supervisory Board; and Mr Iman Brotoseno, the CEO.

I explored the opportunity of using currently available or currently developed technology to reduce and overcome the impact of the climate change. Climate change is always one of the motivations behind many collaborative innovations in the development of technology and technology-based business.

Since I work in telecommunications industry, I started by giving an example in mobile industry. The use of cognitive radio and dynamic spectrum access (CR/DSA) may optimise green technology by improving the efficiency and utilisation the spectrum by dynamic adaptation to changing network conditions and environmental factors. In urban areas with high network congestion, CR can switch to less crowded frequency bands, reducing power consumption and improving network performance; and it could also optimised to choose the most green-powered network infrastructure available. CR device can lower its power when communicating over shorter distances, conserving energy. CR also enables dynamic spectrum sharing among different technologies. For example, a cognitive radio network can share spectrum with existing cellular networks during peak traffic hours and switch to alternative bands during off-peak times. This optimises resource usage and reduces energy consumption in both networks. With the use of blockchain, spectrum may be shared among operators with easier accounting and cost-sharing.

In more applicative approach in the industry, the paradigm of of ecosystem-based business growth has motivated enterprises to share capabilities, resources, opportunities, so they can reduce the cost and risk, while also reduce the cost for the environment by many sharing methods used in business ecosystems, facilitated by massive digitalisation that enables process and capabilities to be modularised, reused, integrated, improved, and orchestrated among collaborative or event competitive businesses.

The use of technology like the AI and robotics play important roles in addressing climate change in various ways. Some examples:

  • The technology might be used for autonomous sensor-equipped robots, drones, and satellites to monitor and collect data on climate-related parameters such as temperature, humidity, carbon emissions, deforestation, and more. These technologies help in obtaining real-time and accurate data for climate analysis.
  • AI facilitates the analysis of huge amounts of climate data, helping researchers build more accurate climate models. These models are crucial for understanding climate change, its causes, and predicting future climate trends.
  • AI to optimise energy consumption in various sectors, including transportation, manufacturing, and buildings. Smart grids and energy management systems use AI to balance energy supply and demand, reduce wastage, and integrate renewable energy sources effectively.
  • AI-based integrated logistics management (4PL / 5PL) may orchestrate logistics services to share the logistics resources they have, with better supply chain model, supported by better demand and production prediction. It will also reduce the use of fuel and environmental cost to expand the transportation facilities.
  • AI to support agricultural practices, reducing greenhouse gas emissions and improving crop yields. Additionally, robots can assist in precision agriculture, reducing chemical usage and improving sustainability.

There are many more aspect of technology to be used to improve the environmental conditions, including the power management, traffic management, personalised education, etc. Other speakers also explored what we can do in the aspects of education, government policy, and others.

Even after the formal discussion, we still continue the discussion during the lunch session, after Friday-prayer session. I think it is also my first experience to accompany an IEEE President to a mosque to attend a Friday prayer session.

We closed the day with a more relaxing discussion during dinner at Plaza Senayan.

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