Profesi itu Komunitas Moral

In the 19th century Max Weber, a German sociologist, predicted that the future of modern society would be determined by the development of the profession. In such a society, every type of job / position will ensure itself as a profession equipped with technical scientific skills and service specialties. These demands and hopes do not occur much in traditional societies. He acknowledged that the concept of a profession already exists in traditional societies, but is still very, very limited. Among them we know the professions of lawyers, doctors and priests. To obtain these three positions, a person apart from undergoing a long education must also express loyalty to the professional position. These two conditions are highly emphasized because the profession has a special task, namely to provide specific services that are needed by the community.Pada abad ke-19 Max Weber, seorang sosiolog Jerman, meramalkan bahwa masa depan masyarakat modern ditentukan oleh perkembangan profesi. Dalam masyarakat seperti ini, setiap jenis pekerjaan/jabatan akan memastikan dirinya sebagai profesi dilengkapi oleh ketrampilan teknis ilmiah dan spesialisasi layanan. Tuntutan dan harapan tersebut tidak banyak terjadi dalam masyarakat tradisional. Ia mengakui bahwa konsep profesi sudah ada pada masyarakat tradisional, namun masih amat sangat terbatas. Di antaranya kita mengenal profesi pengacara, dokter, dan pastor. Untuk memperoleh ketiga jabatan tersebut, seseorang selain menjalani pendidikan yang panjang juga harus mengucapkan kesetiaan pada jabatan profesi tersebut. Kedua syarat tersebut amat ditekankan k arena profesi menyandang tugas khusus yaitu memberikan layanan spesifi k yang dibutuhkan masyarakat

The Tacit Dimension inKnowledge Management: The Implications of the Epistemology of Michael Polanyi

Socio-economists such as Peter Drucker and Alvin Toffler have called our attention to the importance of knowledge as a management resource and as power. This issue, however, raises question of how knowledge can be creative, or better, how knowledge creation can be produced in a company? This article is intended to provide a philosophical analysis of the creative dimension of human knowledge. Following the  thought of Michael Polanyi who proposes the thesis that all knowledge is based on personal or tacit elements, this article suggests the idea that business is not a neutral and objective activity. To be creative, it must be arranged as a social activity that has a relationship to cultural tradition. From the perspective of tacit knowing, business is our way of being. We still always dwell in our cultural tradition in doing business

Dromological Speed and its relationship to Democracy and Human Rights

Technology does not only help humans to overcome natural challenges, but also has a dromological function in terms of channelling, communicating, connecting goods, information and messages, anonymous masses, and the needs from one pole to another, from one region to another, and even from one organ to another. In treating this phenomenon, Paul Virilio is fascinated by the accident which is assessed as value and danger of technologies. This article, then, aims to deal with the problem of dromological technology and its ethical implications for democracy and human rights

Teaching Philosophy as Basic Course a Personal Reflection

Abstrak: Mengajar flsafat sebagai sebuah mata kuliah dasar di sebuah Universitas merupakan sebuah pengalaman yang khas yang tidak dimiliki oleh para dosen yang sudah in line dengan pengembangan keilmuannya. Tulisan ini mencoba mengungkapkan pengalaman penulis tentang keterlibatannya dalam menangani flsafat ilmu pengetahuan, etika dan flsafat yang menyentuh masalah keilmuan dan kebudayaan. Dalam rangka peneerdasan kehidupan bangsa, flsafat memiliki target-target yang jarang diperhatikan oleh pengelolah ilmu pengetahuan. Melalui mata kuliah tersebut di atas, flsafat dapat membantu pengembangan nalar keilmuan, membawa ilmuwan bergumul dengan masalah moral dan kebudayaan. Dan yang paling penting, flsafat dapat membuka mata setiap orang untuk membangun peradaban yang lebih demokratis dengan nalarnya yang kritis.Kata Kunci: Filsafat, ilmu pengetahuan, kesadaran moral, demokrasi, Pusat Pengembangan Etika Atma Jaya, Panca Sila.Abstract: Teaching philosophy as basic subject for students of different schools of the same university aims to prepare them with the discipline of abstract but universal and correct thinking. Te experience about the job by philosophy teachers is quite different from theachers who do teach science according to their specialities in different schools of the same university. Tis essay reflects a personal experience of the writer in teaching philosophy of science, ethics, and other branch of philosophy according to the specifc requirement of different schools in the same university. In connection with the end of a university formation, philosophy is granted to prepare students with both intellectual and moral expertise but often philosophical design for this end is not incorporated in science. Te discrepancy between philosophy and science has become the concern of philosophy teacher to attract multidisciplinary curriculum design to keep university faithful to its main goal which is to make society becomes more rational and democratic.Key Words: Philosophy, science, moral consciousness, democracy, Atma Jaya Center for Philosophy and Ethics, Pancasil

RELIGION-BASED-VIOLENCE AND THE MORAL FOUNDATION OF HUMAN RIGHTS

The relation between religion and human rights has becomes ambiguous. In the past, religion had inspired the idea of human rights. Most religions acknowledge that human rights are the rights that a person has due to his status as a human entity created by God. This identity was substantial for his dignity as an individual and his ethical obligations as a member of a community. But after religion was suppressed or replaced by modernity and ideologicalregimes, the idea of human rights began to be based upon the concept of the good life, the common good, or human flourishing. With this disconnect, human rights needs to be re-evaluated according to different religious traditions. This paper deals with the complexities of the ethical question concerning the ideal of good life under the norms of human rights. It proposes the idea that secular societies should take into account the historical role of religion in shapingthe idea of the human to provide a moral foundation. But since religion cannot break away completely from fundamentalism, a new moral foundation inspired by religion but beyond religion is needed. The paper, then, will deal with the problem into three stages: the religious roots of human rights, religion-based-violence, and suggestions for a moral foundation of human rights beyond religion

Technology and the Problems of Freedom: Phenomenological Reflecttions of Martin Heidegger

Inspired by the impact of science and technology on Western society, many Eastern leaders requested their societies to learn and live in by logic of science and technology. In this instrumentalist point of view, we control technology, or technology, as tool, can be controled to serve human interests. The article, however, wishes to suggest that our existence can be technologically textured (with respect to the rhythms and spaces of our daily life), or that technology controls us. This article, following the phenomenological reflections of Martin Heidegger, proposes a thesis that the relationship between technology and humans are ambiguous. On the one hand, technology can become a stock which is ready to use for our interests, but on the other hand, it can enframe human beings according to its created systems. In such a situation, the thinking or questioning, of this essence of technology, can be seen as a way towards human freedom and salvation

Nilai Inti Universitas Katolik di Indonesia: Pengembangan Budaya Organisasi Berdasarkan Moral Exemplars

To develop organizational culture in Catholic universities in Indonesia by applying core values raises the question of its eff ectiveness. Departing from Richard P. Nielson’s theory of cultural learning action and phenomenological refl ection on the results of the Focus Group Discussion (FGD) and KII this article explains that the organizational culture of Catholic university in Indonesia is based on a Catholic spirituality which is supported by hierarchical leadership. Th e development of an organizational culture that relies on the participation of community members still relies on such hierarchical leadership as moral exemplars.Pengembangan budaya organisasi di Universitas Katolik di Indonesia dengan strategi penerapan nilai inti memunculkan pertanyaan, seberapa jauh efektivitas penerapan nilai inti tersebut bagi budaya organisasi universitas? Bertolak dari teori aksi belajar budaya Richard P. Nielson dan refl eksi fenomenologis atas hasil Focus Group Discussion (FGD) dan Key Informan Interview (KII) artikel ini menjelaskan bahwa budaya organisasi universitas Katolik memiliki basis spiritualitas Katolik dalam dukungan kepemimpinan yang hirarkis yang menjaga spiritualitas tersebut. Pengembangan budaya organisasi yang mengandalkan peran serta anggota komunitas masih bergantung pada kepemimpinan yang hirarkis tersebut sebagai moral exemplars

Pendidikan Etika: Professi, Politik dan Agama

Good life is the final purpose of all men. Since Aristotle, ethics is supposed to achieve this purpose. It is a reflection of how to get good life. According to this philosophical assumption, being wealthy and briliant never guarantee the quality of human person. This article talks about a good life in its relation with man as individual, and social being.Kata Kunci: Etika, Kehidupan yang baik, persoalan sosial dewasa in

Editorial

Juli 2016 HIDESI (Himpunan Dosen Etika Seluruh Indonesia)menyenggarakan Konferensi Tahunan yang ke-26 di Universitas CiputraSurabaya bertemakan etika dan pendidikan. Konferensi yang dihadiri olehahli-ahli etika seperti Franz Magnis Suseno, K. Bertens, A. Agus Nugroho,dan Achmad Charris Zubair menatap secara luas dan mendalam masalahpendidikan mulai dari masalah sekitar cita-cita “mencerdaskan kehidupanbangsa” hinggakenyataan rendahnya mutu pendidikan kita akibat praktekpraktek pendidikan yang tidaketis seperti: jual beli ijazah, kurikulum yangtidak mencerdaskan dan memerdekakan,ketimpangan fasilitas pendidikandesa dan kota, korupsi yang menyebabkan minimnya fasilitas pendidikan