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All Journal ILMU USHULUDDIN Jurnal Etika Respons Jurnal Konstitusi Jurnal Filsafat Dialogia: Jurnal Studi Islam dan Sosial Jurnal Konstitusi Jurnal Dekonstruksi ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin DISKURSUS Jurnal Filsafat dan Teologi International Journal of Management, Entrepreneurship, Social Science and Humanities (IJMESH) Jurnal Peradaban (Filsafat, Etika, dan Agama)
Hasan, Sunaryo
Department Philosophy And Religion Studies, Paramadina University
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (382.032 KB) | DOI: 10.31078/jk1911

Abstract

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

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

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

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (192.897 KB) | DOI: 10.31098/ijmesh.v2i2.15

Abstract

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.
(Inter-) Relasi Kekuasaan dan Kebenaran Menurut Michel Foucault Sunaryo
Dekonstruksi Vol. 9 No. 03 (2023): Jurnal Dekonstruksi Vol 9.3
Publisher : Gerakan Indonesia Kita

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54154/dekonstruksi.v9i03.164

Abstract

Apakah ada hubungan antara kebenaran dan kekuasaan? Dalam pandangan Michel Foucault, filsuf Perancis (1926-1984): tentu saja ada! Kekuasaan di sini tidak hanya dimaknai dalam arti kekuasaan politik. Kekuasaan juga ada pada institusi-institusi pengetahuan yang kemudian disebut sebagai kekuasaan epistemik. Kekuasaan di sini lebih dimaknai sebagai kekuatan yang mengatur dan mendefinisikan kebenaran. Ia ada di mana-mana. Ia bisa datang dari luar (eksternal) dan juga bisa datang dari dalam (internal). Kehadiran kekuasaan yang ada di mana-mana ini, bagi Foucault, tidak perlu disangkal. Namun ia mengingatkan bahwa relasi kekuasaan dan kebenaran bukanlah relasi satu arah. Keduanya memiliki hubungan saling memengaruhi. Di sini, ia menekankan peran para intelektual dan kritikus dalam inter-relasi antara kekuasaan dan kebenaran. Menurutnya, kebenaran tidak boleh bersemayam hanya pada satu kekuasaan. Ragam kekuasaan perlu bertempur dalam mendefinisikan kebenaran (battle for truth). Pertempuran itu barangkali tidak akan pernah usai.
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

Abstract

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

Abstract

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.
Konsep Negara Utama Al-Farabi Dan Relevansinya Sunaryo
DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA Vol. 17 No. 1 (2018): Diskursus - Jurnal Filsafat dan Teologi STF Driyarkara
Publisher : STF Driyarkara - Diskursus

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (757.521 KB) | DOI: 10.36383/diskursus.v17i1.183

Abstract

Abstrak: Dalam artikel ini penulis mengeksplorasi gagasan kota utama yang diajukan oleh Abu Nashr al-Farabi (870-950 M), seorang filsuf Muslim di abad ke-10. Gagasan al-Farabi mengenai kota utama banyak penulis ambil dari karya utamanya yang sangat terkenal, Mabdi r Ahl al-Madinah al-Fdhilah yang secara harafiah berarti “Dasar-dasar Pandangan Warga Kota Utama.” Pandangan al-Farabi dalam karya ini banyak dipengaruhi oleh dua filsuf Yunani, yakni Plato dan Aristoteles. Kota utama adalah kota yang warganya mengerti hakikat kebenaran (teoritis) dan juga memiliki kemampuan bertindak secara moderat (tawassuth) dengan mempertimbangkan tempat, waktu, pelaku dan juga alasan mengapa hal itu perlu dilakukan (phronesis). Keutamaan ini bisa mengantarkan para warganya untuk mencapai kebahagiaan (al-sa’dah). Kebahagiaan adalah tujuan hidup yang paling utama dan paling tinggi bagi manusia. Bagi al-Farabi, dalam upaya mewujudkan kota utama, peran filsuf raja menjadi sangat penting karena dia yang akan mendidik para warga untuk mengerti dan bisa bertindak sesuai dengan nilai-nilai keutamaan. Kata-kata Kunci: Kota utama, kebahagiaan, emanasi, neoplatonisme, penyatuan, phronesis. Abstract: In this article I will explore al-Farabi’s idea of virtuous city. Abu Nashr Al-Farabi is a Muslim philosopher who lived in 870 to 950. The idea of virtuous city much refers to his master piece, Mabdi r Ahl al-Madnah al-Fdhilah, which literally means “the principles of the views of citizens in virtuous city.” Al-Farabi’s concept of virtuous city in this book is much influenced by two Greek philosophers, i.e. Plato and Aristoteles. The virtuous city is the city in which the virtuous citizens live. The virtuous citizens are those who understand the nature of truth and have virtuous character (phronesis). This virtue will carry the citizens to happiness (al-sa’ dah). The happiness is the ultimate goal for all human beings. According to al-Farabi, to make virtuous city happen, the role of philosopher-king is very important. He will teach and educate the people to understand the nature of truth and act in accordance with virtuous character. Keywords: Virtuous City, happiness, emanation, Neoplatonism, union, phronesis.
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

Abstract

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. 
Co-Authors Eko Yudi Prasetyo Hasan, Pipip A. Rifai Ika Karlina