Pancasila dalam Pusaran Diskursus Liberalisme versus Komunitarisme

Abstract: This paper attempts to show that a democratic order is not built on the procedural ethics as assumed by liberals, but it is required a substantive ethical foundation. The reason is the democratic system is not contained of atomistic individuals without social relations. A democratic process always moves in a society characterized by social relations and the various formation pro- cesses of complex communities. Democracy is built on formal yet fragile collective identity. In the context of Indonesia, Pancasila is an expression of the collective identity. As a collective identity, Pancasila has no ends and always in the process of being and find themselves in a new way. At the end of the paper, two methods; deliberative and agonistic democracy method are pre- sented. These methods are offered by contemporary political philosophy in resolving conflicts of value in the middle of pluralism

Disruptions and Corporate Human Rights Responsibility

This article aims to examine the question of how and to what extent business entities can balance the necessities of making business profits and performing social responsibilities in spite of various disruptions encountered in a pandemic. How and to what extent should their social and human rights responsibilities be managed during the COVID-19 pandemic or a similar crisis? The relevance of these questions arises from the fact that while the main purpose of business is to make profits while providing goods, services, jobs, and sources of income to many people, various disruptions arising from policy responses to the COVID-19 pandemic have been posing very serious challenges to business management practices, profitability, and sustainability. These challenges may force businesses to compromise on their social and human rights responsibilities to affected stakeholders for the sake of preserving their commercial responsibilities to their shareholders. This article argues that efforts to ensure effective performance for a balanced approach between commercial responsibilities and human rights responsibilities require a corporate organizational culture that takes human rights risks as seriously as commercial risks. This means there must be an organizational attitude that maintains an unwavering commitment to respect human rights while doing business. In practice, this organizational attitude should be manifested through a clear indicator of its commitment to both “know and “show” human rights responsibilities by way of embedding human rights policy and due diligence procedures into corporate culture.      Keywords: Corporate human rights due diligence, disruptions, COVID-19, Pandemic, Business dilemm

Slavoj Zizek’s Criticism of Neoliberalism and Radical Political Subjects

Neoliberalism strongly endorses private property rights, free markets, and free trade. In the neoliberal economic system, the role of the state is to create and protect the existence of the market. This article aims to discuss Zizek’s critique of neoliberalism and his account of the radical subject. In this article we try to show that neoliberalism has negative impacts on developing countries, among which are the ecological crisis, economic crisis, and the privatization of national assets. We further elaborate on Zizek’s conviction that the presence of radical subjects can solve this problem by breaking through neoliberalism as The Big Other. The post-liberal ideology that he sees as an alternative for creating people’s welfare is “new communism,” which is different from the old communism proposed by Lenin. This communism emphasizes global solidarity in dealing with global problems and reinvigorates the role of the state as a facilitator to support the national economy.     

Constructing Modern Indonesia Based on Pancasila in Dialogue with the Political Concepts Underlying the Idea of Human Rights

This article aims to describe the role of Pancasila as an ideological basis and collective identity for the multicultural society of Indonesia. Pancasila has historically been proven to be able to unite Indonesia’s diverse peoples and cultures. Pancasila means five principles that construct the ethical basis for one common home, i.e. Indonesia. The principles are belief in one God, humanity, Indonesia’s national unity, representative democracy, and social justice for all Indonesian citizens. This article argues that in the midst of democratisation and the openness to globalisation, Pancasila needs to be re-interpreted and given a place in contemporary political discourse. It proposes that Pancasila should be read in the light of the contemporary political discourse between communitarianism and liberalism. Such a dialogue is fundamental to coping with the dogmatisation of Pancasila, which can result in the loss of its political relevance as a collective identity. Furthermore, liberalism and communitarianism are the two fundamental philosophical pillars beside socialism upon which the concept of human rights is developed. Therefore, combining Pancasila with the two philosophical concepts is very important to strengthen the role of Pancasila in promoting the idea and practices of human rights politics in Indonesia

Human Rights and Views of the Catholic Church under Habermas Discourse Theory

This article aims to explain the views of the Catholic Church on human rights and put them into dialogue with the concept of human rights based on discourse theory as put forward by Jürgen Habermas. In the view of the Catholic Church, the ethical basis for the concept of human rights is the biblical view of human beings as being made in the image of God, which later became the forerunner to the birth of the concept of human dignity and the ethical basis for human rights. This article shows that the discourse theory rejects this theological model of justification for human rights. The criticism of the discourse theory as it relates to an absolute paradigm is that the absolute paradigm requires metaphysical premises. However, in a modern society characterized by a pluralism of worldviews and philosophical and religious beliefs, such metaphysical claims are no longer acceptable. Through the lens of discourse theory, the foundation of the notion of human rights cannot be based on the pre-political basis of religious values. This discourse theory grounding model is based on the conditions of contemporary post-metaphysical society, characterized by a plurality of comprehensive doctrines. However, Habermas emphasizes the role of religion in the public sphere in promoting human rights. He advocates for the reinvention of public reason by encouraging religious people to translate sacred terms into secular language when entering formal political spaces. According to Habermas’ theories, democratic decision-making must allow citizens the right to use religious terms in public debate. Furthermore, this article shows that discourse theory creates a roadmap for human rights by allowing religion, law, and politics to coexist. Only if we adhere to the principles of discourse theory can we guarantee the fair and just participation of both secular and religious members in a democratic constitutional state. Keywords: Human Rights, Catholic Church, Religion, Habermas’s Discourse Theor

PARADIGMA HOLISME HEGELIAN DAN KRITIK ATAS LIBERALISME

Liberal political ideology that promotes the democratization agenda and the implementation of human rights is seen as a normative goal of global political developments today. But liberalism does not actually escape from various critics. One radical criticism against liberalism derived from the communitarian camp that liberalism tends to privatize the concept of good life (religion, ideology) and put it in the private sphere. An important result or this is the lack of social solidarity. This paper tries to sharpen the criticism of the communitarian camp over liberalism with the knife of the Hegelian concept of holism. In liberal political theory, integralism or holism is criticized as the cause of totalitarian political systems. In this description will be shown that integralism or holism should not be contrary to the principles of individual rights. Holism or integralism suggests some fundamental criticisms of liberalism and proposes some solutions to overcome the problem of pathology of liberalism

Post-Secularism as a Basis of Dialogue between Philosophy and Religion

This article tackles the problem of religious radicalism. Religious radicalism is here interpreted as a protest against the pathology of secularism characterized by the privatization of religion. The privatization of religion is a process in which religion is regarded as an irrational and personal element, so that it cannot play a public role. In order to meet the pathology of privatization, this article offers the paradigm of post-secularism as proposed by Juergen Habermas that opens up the possibility for religion to actively participate in the public sphere. Furthermore, this writing argues that in post-secular society characterized by the public role of religion, it is essential to build a democratic and rational dialogue between religion and philosophy, faith and reason. A bridge that connects both is public reason. This article also shows that the post-secular condition opens up opportunities for theology to promote tolerance in a pluralistic society and to strengthen the public engagement of religion. This can avoid reducing religion to private piety without public responsibility while promoting the public engagement in religion in order to liberate the marginalized and oppressed

The Discoursive Perspective Of Liberalism Versus Multiculturalism

This paper aims to show the limitations of the liberal viewpoint vis-à-vis overcoming the conflict between freedom of religion and belief in Indonesia. The multi-ethnic and multi-religious condition, a unique feature of Indonesian society, demonstrates that the conventional liberal framework of the concept of freedom of religion and belief is insufficient. To complete this article, the writer employs the literature research method. This research can formulate many findings: freedom of religion and belief is not only concerned with the individual. And an individual right to choose his/her faith is strongly linked to how one legitimately expresses oneself in communities based on ethnicity and/or religion. Furthermore, plurality in a multicultural society presumes acknowledging a fundamental truth that can be expressed in many ways.