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<![CDATA[MENILIK IMPLEMENTASI KEWAJIBAN MORAL NATURAL NEGARA UNTUK MENGAKUI, MENGHORMATI MASYARAKAT ADAT SEBAGAI ENTITAS DASAR DARI TERBENTUKNYA ENTITAS NEGARA ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ Law Review Volume XIX, No. 2 - November 2019 ]]>
Publisher : <![CDATA[Fakultas Hukum, Universitas Pelita Harapan | Lippo Karawaci, Tangerang ]]>
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DOI: 10.19166/lr.v0i2.1861
<![CDATA[AbstractThe state began primarily from the most modest legal society and then evolved into a large and modern entity. These entities are anthropological primordial communities that have a continuity that has been carried on until the history of civilization has disappeared. When a primordial entity becomes a large entity (the State), the state (a large entity) has a morally natural obligation to recognize and respect by issuing legal institutions that do not reduce or do not even distort the primordial entity. This research aims to describe how the state implements its natural moral obligations as a representation of citizens. This research finally provides an answer to the discourse that the state is considered negligent to recognize, respect and fulfill the rights of indigenous peoples. Furthermore, this research is normative legal research (library research) with a statutory approach (statue approach).]]>
<![CDATA[REKONSTRUKSI ASAS LEGALITAS DALAM HUKUM PIDANA BERDASARKAN PRINSIP KEADILAN ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ Refleksi Hukum: Jurnal Ilmu Hukum Vol 1 No 1 (2016): Refleksi Hukum: Jurnal Ilmu Hukum ]]>
Publisher : <![CDATA[Universitas Kristen Satya Wacana ]]>
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DOI: 10.24246/jrh.2016.v1.i1.p1-14
<![CDATA[AbstrakSalah satu prinsip penting dalam hukum pidana terdapat di dalam asas legalitas yangmenyatakan bahwa, “tidak ada suatu perbuatan yang dapat dipidana kecuali atas kekuatanundang-undang pidana yang ada sebelum perbuatan itu dilakukan.” Asas legalitasmerupakan manifestasi sisi negatif dari hukum itu sendiri. Asas Legalitas tidak pada posisisebagai bagian dari hukum yang sebenarnya (sisi positif) di mana hukum bukanlah sekedarperkara undang-undang atau daftar peraturan melainkan sesuatu yang tertanam padajiwa manusia, sesuatu yang merupakanbagian integral dari pengalaman manusia. Asaslegalitas lahir sebagai klimaks perjuangan manusia yang menghendaki adanya hukumpidana yang tertulis dalam bentuk undang-undang, untuk membatasi kesewenanganpenguasa dan hakim yang menetapkan hukum menurut perasaan mereka sendiri. Penelitianini merupakan penelitian hukum (legal research) yang menawarkan pengubahan sisi negatifdari asas legalitas dengan merekonstruksi rumusanya menjadi “tiada perbuatan pidanatanpa pidana menurut perundang-undangan pidana dan hukum yang hidup dalammasyarakat (the living law)”.AbstractOne of the key principles of criminal law contained in the principle of legality, which assertsthat “there is no punishable crime without any criminal law that existed before the act wascommitted.” The principle of legality is a manifestation of the negative side of the law itself. The principle of legality is not in the position as part of the actual law (positive side) where the law is not just contained in written law and regulations, but rather embedded in the human spirit and as an integral part of the human experience. The principle of legality emerged as the climax of human struggle that requires the existence of written criminal law in the form of legislation, to limit the abuse of authority and the judge who establishes the law according to their own belief. This research is a legal research that offers the alteration of the negative side of the principle of legality by reconstructing its formulation that “there is no punishable crime without any crime previously formulated in the criminal law and the laws that live in the community (the living law)”.]]>
<![CDATA[Kontra antara Legem dan Ius pada Peristiwa Bom Bali I ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ Jurnal Hukum Positum Vol. 5 No. 1 (2020): Jurnal Hukum Positum ]]>
Publisher : <![CDATA[Prodi Magister Ilmu Hukum Fakultas Hukum Universitas Singaperbangsa Karawang ]]>
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DOI: 10.35706/positum.v5i1.3521
<![CDATA[Sejatinya hukum itu adalah manusia sendiri. Jika peradaban manusia mengalami perubahan secara otomatis hukum juga mengikutinya. Noumenalitas hukum adalah Ius (adil) bukan Legem (undang-undang). Legem hanya artikulasi nilai dari Ius. Penelitian ini hendak mendeskripsikan dasar ambruknya primaritas Legem (Asas Legalitas Hukum Pidana) pada peristiwa tindak pidana terorisme Bom Bali I. Bom Bali I bukan merupakan Mala Prohibita tetapi Crimina Extra Ordinaria. Hal tersebut menyebabkan munculnya pro dan kontra bahwa Bom Bali I tidak boleh dituntut dengan menderogasi/ retro aktif Legem, disisi lain wajib dituntut dengan menderogasi Legem atas dasar Ius dan pertimbangan kemanusiaan (HAM). Penelitian ini merupakan penelitin hukum normatif/ doktrinal (library research) menggunakan pendekatan filsafat dan undang-undang. Sifat penelitian ini adalah deskriptif analitis. Hasil penelitian menemukan bahwa ambruknya Legem disebabkan Legem memiliki kelemahan fundamental secara ontologi dan teleologis. Sehingga Ius tampil sebagai pemenang mengantar Criminal Extra Ordinaria Boom Bali I menjadi Mala Prohibita.]]>
<![CDATA[PEMBERONTAKAN MARTABAT MANUSIA SEBAGAI DASAR HAM TERHADAP PENINDASAN KAPITALISME DALAM DIMENSI FILSAFAT KARL MARX ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ JURNAL TRANSFORMATIF UNKRISWINA SUMBA Vol 9 No 1 (2019): Vol IX No 1 Nov 2019 ]]>
Publisher : <![CDATA[Universitas Kristen Wira Wacana Sumba ]]>
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<![CDATA[The extreme demarcation line between humans and animals is dignity. Dignity is only inherently inherent in humans since humans are in the mother's womb, whereas animals have no dignity. That dignity is what drives other human beings morally socially obliged to respect other human beings without conditions. Recognition and respect for human beings is actually recognized as an inherent right that cannot be separated. This understanding becomes the entry point of this writing to position humans as dignified creatures. This paper aims to describe the Marxian philosophy of human freedom (dignity) deconstructed by capitalism. History records that capitalism is a disaster of human civilization. Capitalism has re-identified humans. This paper is a library research writing using the philosophical approach. The nature of this paper is descriptive-analytical. The issue of dignity as the basis of human rights in this paper is not described in the framework of legal norms (Law). At the end of this paper the author concludes the alienation that causes humans to fight for their dignity by the suppression of capitalism.]]>
<![CDATA[TELAAH PENGANDAIAN FILOSOFIS RELASI INTEGRASI IUS (MATERIL) DAN FORMAL (LEGES) DALAM HUKUM, SEPERTI RELASI JIWA DAN RAGA ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ JURNAL TRANSFORMATIF UNKRISWINA SUMBA Vol 8 No 1 (2018): Vol VIII No 1, November 2018 ]]>
Publisher : <![CDATA[Universitas Kristen Wira Wacana Sumba ]]>
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<![CDATA[Material (Ius) is a reality that does not appear in law while Formal (Leges) is a realitythat appears in law. These two elements one form a unite called law, cannot beseparated. The reality of materia and form in law is also identicaly with the integrationof mind and body that exist in human integrity as a person. This study describes therelations between these two realities philosophically way. This research is a legalresearch based on library research and uses a philosophical approach.]]>
<![CDATA[Diskursus Urgensi Sosiologi Hukum ]]>
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ JURNAL TRANSFORMATIF UNKRISWINA SUMBA Vol 10 No 2 (2021): Vol X No 2 (November) 2021 ]]>
Publisher : <![CDATA[Universitas Kristen Wira Wacana Sumba ]]>
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DOI: 10.58300/transformatif.v10i2.215
<![CDATA[Dimana ada masyarakat disitu ada hukum. Pameo ini bermakna hukum itu ada karena manusia, bukan hukum yang mengadakan manusia. Dan eksistensi hukum mengikuti perkembangan masyarakat. Karena hukum itu sesuatu yang dinamis mengikuti alterasi masyarakat. Dalam kajian hukum, isu efektitifitas keberlakuan hukum adalah isu yang penting untuk ditelaah karena bagaimanapun hukum adalah sebuah instrumen praktis yang hanya akan memiliki nilai jika ia bisa bekerja memenuhi fungsinya, atau dengan kata lain dapat efektif berlaku di masyarakat. Mengingat bahwa hukum diterapkan pada masyarakat, maka bagaimana kondisi alterasi masyarakat tersebut akan sangat menentukan bagaimana hukum tersebut bekerja di masyarakat yang bersangkutan dalam interakasi kehidupanya. Itulah sosiologi hukum. Penelitian ini bertujuan mendeskripsikan sejauh mana urgensi sosiologi hukum. Lebih lanjut penelitian ini tidak menggunakan bahan hukum primer, tetapi bahan hukum sekunder (library research).]]>
<![CDATA[KAJIAN YURIDIS KERUGIAN KEUNGAN NEGARA AKIBAT KORUPSI DAN KORELASINYA DENGAN HAK WARGA NEGARA ]]>
<![CDATA[Anderson Umbu Yawang]]>;
<![CDATA[Fransiskus Saverius Nurdin]]>;
<![CDATA[Ernalinda Ndakularak]]>
<![CDATA[ SUPREMASI HUKUM Vol 19 No 01 (2023): Supremasi Hukum ]]>
Publisher : <![CDATA[Fakultas Hukum Universitas Islam Syekh Yusuf ]]>
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DOI: 10.33592/jsh.v19i1.3296
<![CDATA[The practice of criminal acts of corruption in Indonesia is getting more and more apprehensive day by day. This thesis is supported by data 2019 to 2021 released by ICW that corruption practices have increased significantly, causing state financial losses reaching up to IDR 51.928 trillion. The problem of this study is how the correlation of state financial losses due to the practice of criminal acts of corruption by corruptors with the fulfillment of citizens' rights as constitusional rigts but not human rights. This research is a doctrinal legal research with a statutory and conceptual approach. This study concludes that there is an absolute correlation between state financial losses and the non-fulfillment of citizen rights such as work and a decent living. Keywords: Corruption; State Financial Losses; the Citizen’s Right.]]>
<![CDATA[Rekonstruksi Pasal 119 Huruf b Undang-Undang No. 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup Berbasis Utilitarianisme ]]>
<![CDATA[Victor Apriano R. Lazarus]]>;
<![CDATA[Fransiskus Saverius Nurdin]]>
<![CDATA[ Jurnal Hukum IUS QUIA IUSTUM Vol. 30 No. 2: MEI 2023 ]]>
Publisher : <![CDATA[Fakultas Hukum Universitas Islam Indonesia ]]>
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DOI: 10.20885/iustum.vol30.iss2.art10
<![CDATA[Article 119 section b of Law No. 32 of 2009 on Environmental Protection and Management stipulates that "Corporations or business entities may be subject to additional criminal or disciplinary measures in the form of shutting down their places of business and/or activities entirely or partially. The logical consequence of this article is that corporations or business entities will have their operations suspended when they carry out a factumm delictum. This juridical action did not solve the problem, but instead it created the new ones. To answer this fundamental problem, this study intends to teleologically discuss the philosophy of utilitarianism and its weaknesses of the a quo article so that it is deemed necessary for its reconstruction based on the utilitarianism. This is a normative legal research with a philosophical approach. This research concludes that the true law must be fair and bring maximum social happiness to the society without exception. The implication is that the formulation of the Article a quo is reconstructed into "Corporations or business entities may be subject to additional punishment or disciplinary action in the form of temporary or partial closure of their place of business and/or activities".Keywords: Article 119 Letter b Law No. 32 of 2009; Reconstruction; Pragmatic Utilitarianism AbstrakPasal 119 huruf b UU No Nomor 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan hidup menentukan bahwa “Korporasi atau badan usaha dapat dikenakan pidana tambahan atau tindakan tata tertib berupa penutupan seluruh atau sebagian tempat usaha dan/atau kegiatannya. Konsekunesi logis pasal tersebut maka korporasi atau badan usaha akan dibekukan pengoperasiannya ketika melakukan factumm delictum. Tindakan yuridis tersebut tidak menyelesaikan persoalan, tetapi justru menimbulkan persoalan baru. Untuk menjawab masalah fundamental tersebut maka penelitian ini bermaksud membahas filosofis utilitarianisme serta kelemahan pasal a quo secara teleologis sehingga dipandang perlu direkonstruksi berbasis utilitarianisme. Penelitian ini merupakan penelitian hukum normatif dengan pendekatan filsafat. Adapun penelitian ini menyimpulkan hukum sejatinya wajib adil serta membawa kebahagiaan sosial sebesar-besarnya untuk masyarakat tanpa terkecuali. Implikasinya formulasi Pasal a quo direkonstruksi menjadi “Korporasi atau badan usaha dapat dikenakan pidana tambahan atau tindakan tata tertib berupa penutupan sementara atau sebagian tempat usaha dan/atau kegiatannya”.Kata-kata Kunci: Pasal 119 Huruf b UU No. 32 Tahun 2009; Rekonstruksi; Pragmatic Utilitarianism]]>
<![CDATA[JURIDICAL STUDY OF THE APPLICATION OF LAW NUMBER 18 OF 2012 CONCERNING FOOD (STUDY: TRADITIONAL ALCOHOLIC BEVERAGE BUSINESS ACTORS IN KAMBANIRU VILLAGE, EAST SUMBA-NTT REGENCY) ]]>
<![CDATA[Huky Leba , Hendro]]>;
<![CDATA[Saverius Nurdin, Fransiskus]]>
<![CDATA[ International Journal of Islamic Education, Research and Multiculturalism (IJIERM) Vol 5 No 3 (2023) ]]>
Publisher : <![CDATA[The Islamic Education and Multiculturalism Foundation ]]>
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DOI: 10.47006/ijierm.v5i3.266
<![CDATA[This study aims to analyze the extent to which the effectiveness of the application of Law No. 18 of 2012 concerning Food to business actors producing traditional alcoholic beverages in Kambaniru Village. The type of research used is empirical normative the analytical-descriptive research uses a statutory approach and a conceptual approach. The results of the study show that Law number 18 of 2012 concerning Food is not implemented by business actors producing traditional alcoholic beverages in the Kambaniru village because production business actors do not know the A quo law and the manufacturing process is still a simple way and the equipment is not following the provisions normative rules.]]>
