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Konsep Fairness John Rawls, Kritik dan Relevansinya Sunaryo Sunaryo
Jurnal Konstitusi Vol 19, No 1 (2022)
Publisher : The Constitutional Court of the Republic of Indonesia

Justice is very fundamental in a pluralistic society. Rawls's view of justice, which is understood as fairness, tries to offer how we organize a pluralistic society fairly. This view is crucial to be considered. The concept of fairness is understood as the ability to act that is acceptable and supported reciprocally. In Rawls's view, the existence of mutual acceptance and support from free and equal citizens without intimidation and pressure signifies that the agreement is fair. He called this kind of attitude reasonableness. In a just society, people must be able to act reasonably. With this capacity, they will agree on the principles of justice, which will be the basis of their social unity. The concept of fairness is essential for a pluralistic society like Indonesia. If we fail to bring justice in a pluralistic society, then our unity as a society will be under serious threat.

Kritik Amartya Sen atas Teori Keadilan John Rawls: Kritik Pendekatan Komparatif atas Pendekatan Institusionalisme Sunaryo Hasan
Respons: Jurnal Etika Sosial Vol 23, No 01 (2018): Respons
Publisher : Respons: Jurnal Etika Sosial

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (136.541 KB)

ABSTRACT: This article shows Amartya Sen’s criticism to John Rawls’ theory of justice. The main criticism is Rawls’ institutionalism approach in his theory of justice. This approach, Sen traces, is based on contractarian paradigm. By this paradigm, perspective of justice is limitted in citizenship contract. A person deserves justice as far as he is citizen. In this perspective, collective decision is only based on those which are citizen. Sen called this paradigm closed impartiality, not open impartiality. Whereas his idea of justice is much broader and beyond the limit of citizenship. If we think about justice, it is not only just for those who are bound in citizenship contract, but also for those who are not. His other criticism is about asumption in theory of justice, which is perfect justice. Sen say that comparative justice does not try to make a perfect justice in this world. What the term is trying is to make life of people less unjust than before. KEYWORDS: Institusionalisme, komparatif, hal-hal pokok, perilaku aktual, niti, nyaya, less unjust

Meninjau Kembali Hubungan Agama dan Politik dalam Kerangka Demokrasi dan Keadilan Sunaryo Sunaryo
Dialogia Vol 18, No 2 (2020): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v18i2.2032

Abstract: Through this article, I try to revisit the relationship between religion and politics. There are three main ideas I propose here. First, about the nature and function of religion for human beings. Once, many scholars have predicted that religion would disappear from human life that was increasingly modernized and rationalized. But in fact, religion has not really disappeared. The prediction is wrong because it is not based on the nature of human beings who always have a desire for the Transcendent. Secondly, in the history of secularization in Europe that has been going on for several centuries, it did not completely nullify religion from public life. Religion is still present in forms that have been adjusted to democratic values. Some religious symbols are also still used. Third, I don’t argue that religion needs to be incorporated into politics. What I want to deliver here is that we need to see the relationship proportionately. Religious groups have the right to propose their religious views in the public sphere. But at the same time, they need to develop reasonable arguments. They should translate their religious values to be compatible with the values of democracy and justice in a pluralistic society.

Konsep Fairness John Rawls, Kritik dan Relevansinya Sunaryo Sunaryo
Jurnal Konstitusi Vol. 19 No. 1 (2022)
Publisher : Constitutional Court of the Republic of Indonesia, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31078/jk1911

Justice is very fundamental in a pluralistic society. Rawls's view of justice, which is understood as fairness, tries to offer how we organize a pluralistic society fairly. This view is crucial to be considered. The concept of fairness is understood as the ability to act that is acceptable and supported reciprocally. In Rawls's view, the existence of mutual acceptance and support from free and equal citizens without intimidation and pressure signifies that the agreement is fair. He called this kind of attitude reasonableness. In a just society, people must be able to act reasonably. With this capacity, they will agree on the principles of justice, which will be the basis of their social unity. The concept of fairness is essential for a pluralistic society like Indonesia. If we fail to bring justice in a pluralistic society, then our unity as a society will be under serious threat.

Natural Resource Policy Through Capability Approach: Case of Coal Mining and Palm Oil Industry in Indonesia Sunaryo Sunaryo; Ika Karlina
International Journal of Management, Entrepreneurship, Social Science and Humanities Vol. 2 No. 2 (2019): December 2019
Publisher : Research Synergy Foundation

This article can be seen as a ‘moral’ evaluation to the most important of natural resource sectors in Indonesia, namely the coal mining sector and palm oil plantations through the capability approach as formulated by Amartya Sen and Martha Nussbaum. These two sectors are important because they have a large contribution to state revenue, but unfortunately, at the same time, both also have a large contribution to the destruction of the environment, health and conflict in society, which are very important to support the quality of human life. Through this approach, I hold that for coal mining, even though it makes a large contribution to state revenue, the losses received related to the things that support the quality of human life are far greater. Therefore, for this sector, it is a good thing for the government to make a significant reduction by developing the mining process which is environmentally friendly and does not damage the quality of the healthy life of the people in the area. While the palm oil industry is basically not as bad as coal mining. But this industry has contributed to deforestation in Indonesia and damaged biodiversity. In this sector, the government also needs to look for the development of the palm oil plantation industry that is more environmentally friendly.

Habermas’ Concept of “Lebenswelt” and System and Its Implication for the Position of Religion in Public Life Sunaryo Sunaryo
Jurnal Filsafat "WISDOM" Vol 33, No 2 (2023)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.82237

The concept of “Lebenswelt” (the lifeworld) and the system are essential in Jürgen Habermas's thought. Habermas understands Lebenswelt as background knowledge that people take for granted naively. It becomes the horizon of their daily communication. He emphasizes the importance of coupling Lebenswelt and system. The uncoupling will make society get loss of meaning. Then we ask how he understands the position of religion in public life. How should we place religion as a part of Lebenswelt in making public law? To answer the question, we did the library research by exploring Habermas's works and his commentators. Then I conclude that Habermas offers accommodative participation to religion in public life through discourse. In the discourse, views inspired by religion can be put forward in the public sphere as far as they undergo a rationalization process. They should be openly discussed and tested instead of being taken for granted naively. Views inspired by religion will be accepted as long as they are rational. Discourse practice requires religious groups to be more mature and rational in formulating their ideas in the public sphere. Religious ideas are no longer positioned as closed and anti-criticism.

The Views of Saadia Gaon and al-Qāḍī Abd al-Jabbār on God's Justice and Their Relevance to Dialogue among Civilizations Hasan, Pipip A. Rifai; Sunaryo, Sunaryo
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 24 No. 2 (2023)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v24i2.5285

The surge in scholarly fervor across the Arab world following the Hellenistic resurgence instigated shifts in religious thought concerning theodicy. Saadia Gaon and al-Qāḍī Abd al-Jabbār, representing Jewish and Islamic scholars respectively, exemplify this evolving trend. This study endeavors to delve into Gaon and al-Qāḍī Abd al-Jabbār's perspectives on divine justice and its implications for human agency. Employing a qualitative approach with content analysis as the analytical tool, this research reveals a convergence of ideas between Gaon and al-Qāḍī regarding the manifestation of divine justice through human autonomy. This autonomy operates within the framework of revealed restrictions transmitted to the messenger of God. These limitations establish a moral framework delineating choices of good and evil, ultimately entrusted to human discretion guided by reason. The primacy of reason underscores moral rationality, guiding individuals towards virtuous conduct. Within the realm of human freedom, diverse actions unfold, contributing to cultural evolution and the advancement of civilization. Moral rationality emerges as a pivotal tool in religious comprehension, fostering dialogue between Abrahamic faiths and facilitating the pursuit of a more cohesive global society.

The Importance of Public Reason in Democratic Society and the Criticism of Rawls’s Concept of Unreasonableness Sunaryo Sunaryo
ILMU USHULUDDIN Vol. 10, No. 2, December 2023
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v10i2.39034

People everywhere always live in diversity. Sometimes, people express their values in ways incompatible with the principle of reciprocity or reasonableness. In John Rawls's view, they are categorized as unreasonable because their expression does not align with public reason. In this article, we need to ask, are they really unreasonable and a threat to democracy? Here, we state that public reason is essential to democracy. However, we also need to build a fairer public life and broader public reasoning that engages people from wider background cultures. Thus, Rawls’ understanding of unreasonableness is challenging. We cannot exclude people who have not applied public reason from public life. We neither categorize them as unreasonable because they do not necessarily attack public reason. We can identify them as “in-between” reasonable and unreasonable people, and they are not really a threat to democracy. We need to engage and endorse them to explore a just public life. In order to build a fairer public life, we need to engage people widely and make public reasoning a place for learning the meaning of justice.

Sinergi Hak Asasi Manusia, Agama, dan Sekularisme: Telaah Etis-Kultural atas Gagasan Abdullahi A. An-Na‘Im Eko Yudi Prasetyo; Sunaryo
Jurnal Peradaban Vol. 4 No. 1 (2024): Jurnal Peradaban
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat Universitas Paramadina

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51353/0ny6xv25

Penelitian ini mengkaji pemikiran Abdullahi A. An-Na‘im mengenai sinergi antara hak asasi manusia (HAM), agama, dan sekularisme dalam kerangka etika publik global. Berbeda dari pendekatan dikotomis yang memperhadapkan ketiganya secara konflik, An-Na‘im menawarkan paradigma sinergi dan interdependensi yang menekankan pentingnya penguatan timbal balik antara nilai-nilai universal HAM, prinsip keadilan agama, dan sekularisme sipil yang netral terhadap semua sistem kepercayaan. Dengan menggunakan metode kualitatif normatif-filosofis, penelitian ini menganalisis konstruksi etis yang ditawarkan An-Na‘im serta relevansinya terhadap konteks sosial-politik Indonesia. Hasil temuan menunjukkan bahwa pendekatan sinergis ini mampu menjadi alternatif untuk meredakan ketegangan antara hukum nasional, norma agama, dan kebebasan individu di masyarakat pluralistik. Diskursus ini diperkaya dengan gagasan sekularisasi sehat Nurcholish Madjid, prinsip overlapping consensus dari John Rawls, dan politik pengakuan dari Charles Taylor. Secara teoritis, penelitian ini memperluas wacana etika global dan filsafat agama; secara praktis, ia menawarkan model reformasi kebijakan publik berbasis pluralisme nilai. Penelitian ini merekomendasikan penguatan masyarakat sipil, reformasi tafsir keagamaan, dan pengembangan pendidikan publik inklusif sebagai langkah strategis dalam membangun masyarakat yang berkeadaban.

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