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Menguak Posisi dan Tujuan Otentik Ekonomi Telaah Etika Bersama Karl Polanyi dan Aristoteles Andre Ata Ujan
Respons: Jurnal Etika Sosial Vol 15 No 01 (2010): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v15i01.559

Ekonomi harus dimengerti sebagai kegiatan yang bersifat sosial, karenaekonomi merupakan bagian dari dan tertanam dalam peraturan yang berlaku dalammasyarakat. Sifat sosial ekonomi mengisyaratkan bahwa tujuan otentik ekonomiadalah untuk mewujudkan kesejahteraan itu bersama. Tujuan ini mengimplikasikanbahwa nilai-nilai moral merupakan bagian yang terpisahkan dari prinsip dasardalam aktivitas ekonomis. Pada zaman sekarang para ahli ekonomi tak membuatdefinisi bahwa ekonomi hanya bersifat individual, karena tujuan ekonomi dilihathanya untuk memperkaya diri dengan perolehan keuntungan sebesar-besarnya.Dengan demikian tujuan ekonomi hanyalah untuk mewujudkan kepentingan dirisendiri, bahkan mengungkapkan egoisme yang absolut. Dalam pandangan inimoralitas tidak lagi diletakkan sebagai dasar dalam kegiatan ekonomi. Praktikseperti ini sebagaimana ditegaskan oleh Aristoteles dan Karl Polanyi telahmematikan otentisitas ekonomi. Dengan praktik seperti ini ekonomi tidak lagimensejahterakan masyarakat, melainkan menyengsarakannya. Economy is essentially a social activity. It is a part of and embedded in social rulesof game. This character signifies that the main purpose of economical activites is to promote thecommon good for all people. This principle however is overlooked by many economist. In theperspective of new capitalism, economy is understood as the sole instrument to getting profit asmuch as possible. Egoism becomes the basic motive of economical activity. Instead of promotingcommon good, economy fences itself into profit maximalization principle. In the context of thisambition, moral principles are eliminated from economic activities. According to Karl Polanyi andAristoteles, this motive drives economy to the wrong orientation.

PROFESI: SEBUAH TINJAUAN ETIS Andre Ata Ujan
Studia Philosophica et Theologica Vol 7 No 2 (2007)
Publisher : Litbang STFT Widya Sasana Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35312/spet.v7i2.104

Profession as a social role in essence requires social responsibility because its actualization is prone to the conflict of interests. This simply means that profession by nature is value laden. Knowledge of ethical values and understanding of moral maxims concerning professional activities are, therefore, of highly significant for every professional for such professional quality can help a professional to serve his/her clients and society at large responsibly. However, such knowledge and understanding may not viable enough to encourage moral conducts. What is required most for a professional to be met is moral integrity, that is, a quality of moral personality that enables him/her to be consistent in behaving ethically. To this extent, the capacity to internalize moral values and to make them to be one’s own moral character is indispensable. Virtue ethics at this point can help a lot to build such a character.

TANGGUNG JAWAB MORAL: URAT NADI BISNIS YANG SEHAT Andre Ata Ujan
Jurnal Ledalero Vol 13, No 2 (2014): Gerakan Sosial untuk Perubahan Sosial
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Business is a social entity which inevitably effects the quality of human life. Its success in supporting human life in general and, particularly, the long-term economic prospects it aims to achieve, require the real commitment of its agents to take moral values seriously in doing business. Instead of moral minimalism, a good and healthy business necessitates every businessman/woman to act beyond economic and legal interests to embrace “the genius of AND” as the ideal approach in doing business. Real commitment on seriously taking into account moral considerations in the process of business decision-making would in turn, in the long term, bring greater economic opportunities and, hence, enhance the prospect of business. At the centre of a good and healthy business is its agents’ commitment on taking all stakeholders’ interests to be their own. Doing justice to all stakeholders and to the public at large is, therefore, the life-blood of good and healthy businesses. A moral culture in business requires moral models to flourish and be shared commonly among all business agents. Kata-kata kunci: Tanggung jawab ekonomi; tanggung jawab hukum; tanggung jawab moral; intangible values; stakeholders; model moral.

KEADILAN SOSIAL DALAM TANTANGAN EKONOMI PASAR. Mencermati Gagasan Keadilan Sosial Hayek Andre Ata Ujan
Jurnal Ledalero Vol 12, No 2 (2013): AGAMA DAN NEGARA
Publisher : Institut Filsafat dan Teknologi Kreatif Ledalero

Is social justice or economic justice a utopia? This would be one of the questions that anyone might immediately raise as he/she reads Friedrick August von Hayek’s position on the idea of social or economic justice. As a classic liberal thinker, Hayek believed that the free market is the ideal economic system for it in nature promotes freedom and equality in a free and open society. Is Hayek’s defence of the free martket economy sufficiently convincing to eliminate any room for social or economic justice to take place? There is actually no free market in a pure sense. The market is not totally free from selfish interests that might be developed by market players themselves in doing business. It is therefore not reasonable to see the market as a purely spontaneous and independent entity. And since it is in fact open to selfish interventions, its outcomes may be just or unjust. Free competition, prompted systematically by the free market system, therefore, could risk human life. For this reason, state intervention to a certain extent is necessary to prevent market competition from endangering citizens’ economic prospects. The state’s intervention is important, as it is necessary, to secure social or economic justice. Social or economic justice is of course an ideal but not necessarily a utopia in a radical sense. Taking the unfortunates’ quality of life as the benchmark in designing and enacting economic policies, social or economic justice might be, at least partially, realized. John Rawls’ idea of maximin rule or maximin strategy can pave the way for the realization of such an ideal that every civilized person or society is essentially craving for. Kata-kata Kunci: Kebebasan, pasar bebas, katalaksi, spontan, impersonal, hukum, keadilan sosial, ekonomi komando, regulasi, maximin rule.

Living under Economic Colonization: A Philosophical Remark on Arendt’s Human Condition Ujan, Andre Ata
MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 29 No. 2 (2013)
Publisher : Faculty of Philosophy, Parahyangan Catholic University, Bandung

The culture of economic colonization is at the background and yet at the center of Arendt’s Human Condition. This colonizing culture is perfectly actualized through work and labor under a rhythmic coordination of a pater familias. It is more than ever enslaving and alienating, since it excludes possibilities for self-emancipation and provides no room for individuality. Work and labor therefore stand on the opposite side to the political. The culture they offer is in nature contradictory to the one promoted by the political. Hence the political is believed to be the remedy of economic and political problems. It in essence promotes action, i.e., the culture necessary for human self-emancipation. Arendt’s position on the idea of the political, however, must not be taken for granted. Arendt’s insistence on direct participation in political life has reminded us that citizens must be able to take care of their own desires and interests. It would be naïve to uncritically entrust one’s destiny, life, and future to the political authority or to the state.

DUNIA SOSIAL POLITIK RIIL HEGELIAN: DOMAIN REKONSILIASI KEBAIKAN SUBYEKTIF DAN OBYEKTIF Ujan, Andre Ata
MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 23 No. 2 (2007)
Publisher : Faculty of Philosophy, Parahyangan Catholic University, Bandung

The old polarity between hyper-liberalism and hypercollectivism is in fact still very much alive until now. This article seeks to do justice to both poles by utilizing Hegel's “Philosophy of Mind”. The concept of 'worldconsciousness' is elaborated as Absolute Reason in which individual and society are united without losing themselves, without letting one be swallowed by the other.The ethical life developed by Hegel is a process in which individual comes to find her/himself through the dialectic between subjective and objective good. Society is viewed as an organism by which individual finds her/his dignityas a person.

Living under Economic Colonization: A Philosophical Remark on Arendt’s Human Condition Ujan, Andre Ata
MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 29 No. 2 (2013)
Publisher : Faculty of Philosophy, Parahyangan Catholic University, Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/mel.v29i2.892.121-143

The culture of economic colonization is at the background and yet at the center of Arendt’s Human Condition. This colonizing culture is perfectly actualized through work and labor under a rhythmic coordination of a pater familias. It is more than ever enslaving and alienating, since it excludes possibilities for self-emancipation and provides no room for individuality. Work and labor therefore stand on the opposite side to the political. The culture they offer is in nature contradictory to the one promoted by the political. Hence the political is believed to be the remedy of economic and political problems. It in essence promotes action, i.e., the culture necessary for human self-emancipation. Arendt’s position on the idea of the political, however, must not be taken for granted. Arendt’s insistence on direct participation in political life has reminded us that citizens must be able to take care of their own desires and interests. It would be naïve to uncritically entrust one’s destiny, life, and future to the political authority or to the state.

DUNIA SOSIAL POLITIK RIIL HEGELIAN: DOMAIN REKONSILIASI KEBAIKAN SUBYEKTIF DAN OBYEKTIF Ujan, Andre Ata
MELINTAS An International Journal of Philosophy and Religion (MIJPR) Vol. 23 No. 2 (2007)
Publisher : Faculty of Philosophy, Parahyangan Catholic University, Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/mel.v23i2.981.239-258

The old polarity between hyper-liberalism and hypercollectivism is in fact still very much alive until now. This article seeks to do justice to both poles by utilizing Hegel's “Philosophy of Mind”. The concept of 'worldconsciousness' is elaborated as Absolute Reason in which individual and society are united without losing themselves, without letting one be swallowed by the other.The ethical life developed by Hegel is a process in which individual comes to find her/himself through the dialectic between subjective and objective good. Society is viewed as an organism by which individual finds her/his dignityas a person.

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