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INDONESIA
Jurnal Etika Respons
Published by Universitas Katolik Indonesia Atma Jaya
ISSN : 08528639     EISSN : -     DOI : -
Core Subject : Social,
Social Sciences
Arjuna Subject : -
Articles 79 Documents
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Politik, Kekuasaan, dan Kekerasan Perspektif Hannah Arendt Stanislaus Nugroho
Respons: Jurnal Etika Sosial Vol 14, No 01 (2009): Respons
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Abstract

Abstract: Politics is not a simple word. Aristotle identifies it with human togetherness. In line with this identification, Hannah Arendt suggests that politics is not a kind of dominating actions, but the way in which the human beings promote freedom of actions in the public sector. The essence of politics, then, is communication. In this line of thought, power can be understood as one’s ability to act/behave with and within others/in togetherness with others on base of a given mandate. Violence is nothing else but an anti-political stance of togetherness.Kata Kunci: Politik, kekuasaan, kekerasan, kebebasan, komunikasi
Sjahrir Pemimpin Merdeka, Rakyat Merdeka, Dalam Negara Merdeka Benyamin Molan
Respons: Jurnal Etika Sosial Vol 17, No 02 (2012)
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Abstract

Abstraksi: Merdeka tidak hanya diartikan secara negatif sebagai tidak terjajah, melainkan juga secara positif sebagai aktif melakukan tindakan-tindakan sebagai manusiamerdeka. Negara, pemimpin, rakyat, harus merdeka dari penindasan, kemiskinan,kebodohan, keterbelakangan, feodalisme, demagogi, dan memiliki hak untuk menentukan nasib sendiri. Di sini, rakyat dan pemimpin berkontribusi aktif dalam membangun bangsa dan pribadi yang mandiri, mampu mengambil keputusan sendiri,dengan pertimbangan-pertimbangan yang berwawasan. Dan rakyat sendiri, tidak boleh menjadi obyek manipulasi bangsa lain, atau malah menjadi obyek manipulasi pemimpin bangsanya sendiri. Di negeri yang merdeka ini, pemimpin dan rakyatnya harus sama-sama merdeka. Pemimpin yang dirasuk oleh nafsu kekuasaan, sebenarnya masih terbelenggu dan tidak pantas untuk memimpin dan memerdekakan rakyat. Sosialisme,nasionalisme, dan demokrasi akan menjamin negeri ini meraih kemerdekaan bagi pemimpin dan rakyatnya.Kata Kunci: Sjahrir, kemerdekaan, sosialisme, nasionalisme, demokrasi, rakyat, pemimpin.Abstract: Freedom is not only negatively defined as not colonized, but also positively defined as independently acting in freedom. Country, the leader, the people, should be free from oppression, poverty, ignorance, backwardness, feudalism,demagogy, and have the right to self-determination. Here, the people and leaders ought to contribute actively in building the nation and creating an independent person, capable of taking their own decisions, with insightful considerations.And the people themselves, should not be the object of manipulation of other nations, or even become the object of his own nation’s leaders. In this independent country, leaders and citizens must be equally free. Leaders who are possessed by the lust of power, still fettered and do not deserve to lead and liberatethe people. Socialism, nationalism, and democracy would ensure the country won independence for the leader and his people.Key Words : Sjahrir, independence, nationalism, democracy, people, leader.
Pendidikan Sebagai Pembelajaran Dan Pemberadaban: Belajar Dari Drijarkara Alois A. Nugroho
Respons: Jurnal Etika Sosial Volume 21, Nomor 02, Tahun 2016
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Abstract

Character building is the focal point in Driyarkara’s philosophy of education. He has published his thought in various forms of writing and speech. Sukarno did the same thing about education as the process of nation and character building. Both Drijarkara and Sukarno underlined in their thoughts and speeches the wholeness of man in his/her culture which is now facing globalization as “the runaway world”. For this reason, development of a nation-state must be directed to strengthen people’s national identity.Education, character building, nation building, national identity, and integration.Pendidikan watak atau pendidikan kepribadian merupakan fokus pemikiran Drijarkara tentang pendidikan. Ia sudah menampilkan pemikiran tersebut dalam berbagai tulisan dan pembicaraan. Sukarno membicarakan pendidikan watak yang dianggapnya penting untuk membentuk rasa berbangsa dan bernegara. Demikian halnya Drijarkara, ia membicarakan pendidikan watak dengan memberi penekanan pada keutuhan manusia dalam budayanya menghadapi globalisasi. Atas dasar itulah pembangunan negara-bangsa diarahkan kepada penguatan identitas nasional manusia.Pendidikan, pembentukan watak, pembentukan rasa kebangsaan, dan integrasi
Menyoal Perasaan sebagai Dasar Tindakan Moral Yeremias Jena
Respons: Jurnal Etika Sosial Vol 20, No 01 (2015): Respons
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Abstract

Abstrak: Apakah nalar dapat menggerakkan tindakan, termasuk tindakan moral? Tradisi etika klasik sejak Aristoteles mengafrmasi hal ini, bahwa nalar memang dapat menggerakkan tindakan moral. Pengetahuan akan yang baik dan buruk mendorong manusia untuk membiasakan diri melaksanakan apa yang baik dan menghindari halhal yang buruk. Hal ini dilakukan karena manusia mau mencapai kebahagiaan, dan salah satu cara adalah dengan menjadi orang yang bermoral. Posisi moral semacam ini ditolak oleh David Hume. Bagi dia, tindakan moral manusia ditentukan semata-mata oleh perasaan (passion), bahwa tidak ada tujuan tertinggi yang ingin dicapai selain seseorang bertindak mengikuti dorongan perasaannya dalam ruang dan waktu tertentu. Kajian komparatif dengan pemikiran-pemikiran etika semisal etika pengembangan diri atau etika kewajiban akan semakin mengingatkan kita bahwa tindakan moral tidak pernah bisa dilepaskan dari baik perasaan moral maupun pertimbangan nalar. Paper ini akan menegaskan sekali lagi posisi tradisi etika yang disebutkan terakhir tersebut.Kata Kunci: perasaan moral, nalar, kehendak, kebebasan, kausalitas, prinsip moralAbstract: Can human action be driven by reason, including moral action? Ethical tradition since Aristotle indicated that reason can indeed drive moral action. Knowledge of good or bad will encourage people to carry out what is good and avoid doing bad things. Te reason why people do that is that because they want to be happy, and one way to achieve this is to be a moral person. However, this kind of moral position was rejected by David Hume.For him, moral action is determined solely by passion, never by reason. He argued that there is no highest goal to be achieved other than acting aroused by passion in a given time and space. By comparing the thoughts of David Hume to the ethics of self-realization or ethics of duty, we are reminded that moral action can never be separated from passion as well as moral reasoning. Tis position will be defended by this paper.Key words: Moral sense,reason,will, freedom, causality, moral principles, David Hume
Etika Dalam Pengajaran Etika di Masyarakat Majemuk Gunardi Endro
Respons: Jurnal Etika Sosial Vol 22, No 01 (2017): Respons
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Abstract

ABSTRAK: Dalam perspektif pendidikan akhlak/moral, pengajaran etika di masyarakatmajemuk yang peserta didiknya memeluk agama dan menghayati kebudayaanlokal yang berbeda-beda memiliki suatu tantangan yang tidak ringan. Misi daripendidikan akhlak/moral secara singkat dapat dirumuskan sebagai suatu upayauntuk meningkatkan kemauan dan kemampuan peserta didik untuk berbuat baik.Masalahnya, etika sebagai refleksi kritis-filosofis seringkali dianggap menawarkanalternatif standar moral ideologis yang bersaing dengan standar moral yang sudahterlebih dahulu diyakini peserta didik melalui penghayatan agama dan kebudayaanlokalnya. Disini diajukan argumen bahwa, meskipun pengajaran etika diperlukanuntuk membuat pendidikan akhlak/moral efektif mencapai tujuannya, peranetika sebaiknya tidak mengambil alih peran agama dan kebudayaan lokal dalampendidikan akhlak/moral. Peran etika dan peran agama dan kebudayaan lokalseharusnya saling melengkapi. Peran etika lebih pada pengembangankemampuanpeserta didik untuk berbuat baik, sementara peran agama dan kebudayaanlokallebih pada penguatan kemauan peserta didik untuk berbuat baik. Dengan adanyaketerbatasan peran etika itu, pengajaran etika di masyarakat majemuk memerlukanetika tersendiri untuk menjaga sinergi antar peran sehingga pendidikan akhlak/moral efektif mencapai tujuannya. Enam prinsip etika diajukan disini sebagaipegangan dalam mengajarkan etika, yaitu otonomi, tanggung jawab, transparansi,keadilan, kepedulian, dan profesionalisme.KATA KUNCI: pendidikan moral, pengajaran etika, agama, kebudayaan lokal, etika pengajaranABSTRACT: In the perspective of moral education, teaching of ethics in a pluralistic society whose learners embrace various different religions and live up to various different localcultures has a serious challenge. Te mission of moral education can briefly be definedas an effort to develop the will and the ability of learners to do good. Te problem isthat ethics as a critical-philosophical reflection is often perceived to offer an alternativeideological moralstandard in competition with moral standards which have been firstlybelieved by thelearners through appreciation of their religions and local cultures. This paper provides an argument that, though teaching of ethics is indeed required to makemoral education effectively achieve its objective, the role of ethics ought not to take overthe role of religions and local cultures within the framework of moral education. Ethics,religion, and local culture should complement each other. Te role of ethics should bemore on developing the learners’ ability to do good, while the role of religions and localcultures should be more on strengthening the will of the learners to do good. Given thelimited role of ethics, teaching of ethics in a pluralistic society requires ethics of its own tomaintain a synergy between the two roles so that moral education effectively achieves itsobjective. Six ethical principles are here proposed as a guide in teaching ethics, namely:autonomy, responsibility, transparency, justice, caring, and professionalism.KEY WORDS: moral education, teaching of ethics, religion, local culture, ethics ofteaching
Kekerasan Dalam PendidikanSebuah Survei atas Praktek Pendidikan di Flores NTT Rianto Adi
Respons: Jurnal Etika Sosial Vol 14, No 02 (2009): Respons
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Abstract

Violence is a real fact that can be described into many forms: physical, emotional,sexual. This article describes the way the people of Flores think about it and justify it intoeducational action. The survey considers that although violence can be tolerated, the people ofFlores implicitly refused violence for the sake of their future generation. 
Pendidikan Keutamaan dengan Model Peran di Sekolah Kedokteran Sintak Gunawan
Respons: Jurnal Etika Sosial Vol 13, No 01 (2008): Respons
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Abstract

Abstract: How does one become a good doctor? Can good character be taught?  This questions should be asked through the learning process in medical education. The purpose of medical education is to transmit the knowledge, train the skills, and instill values, good characters, and behaviours. Medical schools have traditionally depended on good role models as part of an informal curriculum to inculcate professional values, attitudes, and behaviours in students and young doctors. I would like to explore the concept of role models in medical education, and taking compassion as an example of model.Kata Kunci: Dokter, pendidikan kedokteran, karakter, keutamaan, belaskasihan 
Antara Dasein dan Caritas Pemikiran Hannah Arendt mengenai Kekuasaan Alex Seran
Respons: Jurnal Etika Sosial Vol 14, No 01 (2009): Respons
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Abstract: The rediscovery of Arendt’s 1929 dissertation, Der Liebesbegriff bei Augustin, forces a modification of the standard of interpretation of Arendt’s relationship both to the Christian philosophic tradition and to Martin Heidegger. The dissertation is an extended encounter with Heidegger’s Dasein  through an inquiry of St Augustine’s thought of caritas. Arendt’s thought on Existenz was methodologically focused on a turn from death and committed to test Heidegger’s phenomenology of Being-towards-death. Although contingency is central to Arendt’s Existenz, she insisted on invalidating determinism at every opportunity which allowed her to transform the fact of birth into a miraculous exemplar of natality to begin her own “turn” away from Heidegger’s gridlock of givennes. For Arendt, birth regenerates the power of contingency of individual person inserted into a community, i.e., the existing web of conflicting wills and intentions. The study of Arendt’s dissertation is significant because all her later works can be read as footnotes to it, as Jean Elshtain termed it.Kata Kunci: Dasein, existenz, waktu, natalitas
Nasionalisme Soekarno dan Relevansinya Dengan Penguatan Identitas Bangsa Era Reformasi Agnes Sri Poerbasari
Respons: Jurnal Etika Sosial Vol 17, No 02 (2012)
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Abstract

Abstraksi: Soekarno, selain seorang pejuang, juga dikenal sebagai salah satu Bapak Bangsa yang memiliki pemikiran yang komprehensif. Pemikirannya antara lain terwujuddalam nasionalisme, marhaenisme, Pancasila, doktrin Trisakti, dll. Dari pemikiran-pemikiran tersebut, nasionalisme menempati posisi yang cukup sentral. Penelitian-penelitiansebelumnya menunjukkan bahwa nasionalisme merupakan salah satu gagasan pokok yang mendasari gagasan-gagasan politik lainnya. Untuk itu nasionalisme diangkatsebagai tema dalam paper ini, dengan tujuan:1. memahami apa yang dimaksud dengan nasionalisme Soekarno dan 2. menjelaskan relevansinya terhadap kehidupan berbangsa di masa kini. Untuk menjawab tujuan tersebut, digunakan metode interpretasiterhadap 2 teks yang secara signifikan menampilkan pemikiran nasionalisme Soekarno, yakni: 1. ”Nasionalisme, Islamisme dan Marxisme” ditulis tahun 1926, 2. Pidato tentang Dasar Negara (Pancasila), dalam Rapat Badan Penyelidik Usaha PersiapanKemerdekaan, 1 Juni 1945. Dari interpretasi kedua teks tersebut menunjukkan bahwa ide persatuan merupakan unsur dasar pembentuk nasionalisme Soekarno. Selainitu, nasionalismenya juga disertai dengan kesadaran antikolonialisme, antiimperialismedan terarah pada upaya membangun tatanan sosial yang adil dan makmur.Kata Kunci: Antikolonialisme dan antiimperialisme, masyarakat adil dan makmur,nasionalisme, persatuanAbstract: Soekarno - in addition to a fighter - is also known as one of the Founding Fathers with comprehensive way of thinking. His ideas contained in concepts of nationalism,Marhaenism, Pancasila, the doctrine of Trisakti, etc. Nationalism occupies a fairly central position among Soekarno political views on Indonesia as the researchers reveal. This topic is discussed here in order (1) to understand Soekarno’s view of it and (2) to explain its relevance to the current condition of the nation. For this purpose the researcher made use the interpretation method by reading two texts which significantly illustrate Soekarno’s way of thinking (”Nasionalisme, Islamisme dan Marxisme” published in 1926 and Pidato tentang Dasar Negara (Pancasila) delivered in the meeting of the Committee
Etika Keutamaan dalam Arah Pendidikan Indonesia Kontemporer Johanis Ohoitimur
Respons: Jurnal Etika Sosial Volume 21, Nomor 02, Tahun 2016
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Abstract

Virtue ethics as developed by Aristotle focuses on self development in a sense that right or wrong will be measured by the virtue which is needed for the excellence of the human person. Tere are many virtues, but the most fundamental is phronesis. Every body who has phronesis will act according to rational judgement. It is based on what is good and what is right for the development of human beings. Tis article tries to explicate the thesis that the national system of education in elementary school and high school which focuses on the character building is in line with virtue ethics. In this afnity, knowledge and practical skill get their meaning in the frame of character building. As Aristotle convinced that both phronesis and character can be formed through habituation, it suggests that habituation is the only way to enhance the moral and value education.Character, education, phronesis, selft development, virtueEtika keutamaan, seperti yang menjadi pendirian Aristoteles, menekankan pengembangan diri. Manusia yang benar dan baik diukur menurut keutamaan yang dimiliki. Ada banyak keutamaan, tetapi yang terpokok ialah kebijaksanaan dalam arti phronēsis. Orang yang memiliki phronēsis bertindak menurut pertimbangan yang bijaksana dan berorientasi pada apa yang benar dan baik bagi manusia. Artikel ini berusaha melakukan eksplisitasi bahwa arah pendidikan nasional pada jenjang pendidikan dasar dan menengah menekankan dan fokus pada etika keutamaan, yaitu pembentukan karakter atau watak peserta didik. Pengetahuan (kognitif) dan keterampilan praktis (psikomotorik) mendapatkan coraknya dari karakter. Sama halnya dengan kebijaksanaan praktis (phronēsis) dalam ajaran Aristoteles, karakter hanya bisa dibentuk melalui pembiasaan bertindak atau berperilaku. Dalam konteks ini pendidikan nilai dan pendidikan moral menemukan jalannya.Etika keutamaan, pengembangan diri, phronesis, pendidikan, karakter

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