Respons: Jurnal Etika Sosial
Respons (p-ISSN 0853-8689/e-ISSN 2715-4769) is a bilingual (Indonesian and English language) and peer-reviewed journal published by Centre for Philosophy and Ethics of Atma Jaya Catholic University of Indonesia. Respons specializes in researched papers related to social ethics, philosophy, applied philosophy from interdisciplinary-methodological point of view. Respons welcomes ethical and philosophical contributions from scholars with various background of disciplines. This journal uses English and Indonesian Language. "Respons" is an open access journal whose papers published is freely downloaded.
Articles
143 Documents
<![CDATA[Persoalan ‘Jati Diri’ Moral ]]>
<![CDATA[A. Sudiarja]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 19 No 02 (2014): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v19i02.759
<![CDATA[Salah satu topik yang menjadi perdebatan filsafat di akhir abad 20 adalah persoalan ‘jatidiri’ (self). Sejalan dengan surutnya peran metafisika, hilangnya subjek, keraguan pada supremasi rasio, dan runtuhnya pengandaian-pengandaian dasar dalam filsafat, muncul pula kebimbangan mengenai arti ‘jatidiri’. Karangan ini hanya mencoba membuat skema kecil untuk menjelaskan dan membedakan konsep jati diri sebagai batasan yang berakibat pada pengayaan tuntutan perilaku etis.]]>
<![CDATA[Gugurnya Kumbakarna: Dharma dan Cinta ]]>
<![CDATA[Herminie Soemitro]]>;
<![CDATA[Nurul Amzy]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 19 No 02 (2014): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v19i02.760
<![CDATA[Istilah “kearifan lokal” dipahami dalam budaya Jawa sebagai mempraktikkan hubungan yang erat antara dharma dan kasih. Hanya orang yang memiliki dharma dan berlaku baik dan menghindarkan yang jahat dalam hubungan dengan sesame manusia. Dharma dinyatakan dalam kasih dan perhatian terhadap pentingnya persatuan Indonesia melalui berbicara dalam satu bahasa yang tidak berasal dari salah satu budaya lokal. Kearifan lokal dengan demikian memaksudkan penguatan rasa cinta tanah air sendiri sebagai dasar untuk mencntai orang dan bangsa lain.]]>
<![CDATA[Etika Komunikasi Global Melalui Kearifan Lokal Folklor Kuliner Indonesia ]]>
<![CDATA[Sri Utami]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 19 No 02 (2014): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v19i02.761
<![CDATA[Tulisan ini berupaya menunjukkan konsep kearifan lokal dalam folklore kuliner membentuk identitas budaya. Kecnederungan globalisasi menghilangkan hubungan antara kearifan lokal dengan caranya masyarakat merespon pengaruhpengaruh modern yang masuk melalui berbagai media. Untuk mengantisipasi dan mempertahankan kearifan lokal harus ada dialog antar kebudayaan untuk memperoleh saling pengertian dan rasa hormat terhadap perbedaan antar masyarakat. Pentingnya melakukan dialog antar budaya yang dilakukan lewat komunikasi etika global dapat menjelaskan kesamaan, keadilan, dan keberlanjutan pembangunan sebagai perhatian utama semua kebudayaan.]]>
<![CDATA[Melihat Ulang Peran Etika Religius Dalam Praksis Hidup Beragama Di Indonesia ]]>
<![CDATA[Hendrikus Endar]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 19 No 02 (2014): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v19i02.762
<![CDATA[Etika religius mempersiapkan sarana yang diperlukan bagi dialog antar agama yang berbeda namun menganut ajaran tentang Tuhan yang satu dan sama. Etika religius adalah landasan kokoh untuk mendorong kerja sama antara umat berbeda agama mencapai pemahaman yang sama tentang tujuan akhir hidup manusia adalah pemenuhan hakikat kodratinya sebagai ciptaan rasional. Sebagai ciptaan manusia itu rapuh dan karenanya melawan kehendak Tuhan dengan berbuat dosa dan sebagaimana dinyatakannya dalam peran dan pemelaratan harapan hidup. Konflik antar agama muncul dari pandangan yang picik orang beriman yang tampak saleh tetapi sesungguhnya munafik dan ingat diri. Melalui etika religius orang beragama diusahakan menjadi sadar akan kerentanannya sebagai ciptaan sehingga perlu belajar, berpikir, dan berkerja sama membuka ruang bagi hadirnya terang di tengah-tengah mereka agar kelemahan dan dosa dikalahkan oleh semangat hidup baru yakni panggilan Tuhan bagi semua orang untuk berjalan “bareng” menuju Tuhan sang awal dan akhir pemenuhan hidup manusia.]]>
<![CDATA[Dari Manakah Asal-Usul Moralitas? ]]>
<![CDATA[Felix Lengkong]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 19 No 02 (2014): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v19i02.763
<![CDATA[Jika kita membaca Kitab Keluaran 20: 1 – 17 dan Kitab Ulangan 5:4 – 21, maka kita bisa menyimpulkan bahwa moralitas diwahyukan Allah kepada manusia melalui dua lok batu yang ditemukan Nabi Musa di Gunung Sinai. Moralitas adalah pengetahuan baik dan buruk yang dijadikan pedoman hidup manusia. Tuhanlah – menurut Kitab Suci – yang menjadi sumber moral bagi manusia.]]>
<![CDATA[Covid-19 Affirms Philosophy Identity ]]>
<![CDATA[Yeremias Jena]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 25 No 02 (2020): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v25i02.2456
<![CDATA[On the world philosophy day (World Philosophy Day) which is celebrated on 19 and 20 November 2020, UNESCO invites all activists and lovers of philosophy to pay attention to the importance of philosophical thinking in helping humans face the challenges posed by the Covid-19 outbreak. Various activities such as interviews with philosophers, round table discussions, and webinars were held with a focus on the importance of philosophical thinking or reflection, and this affirms the role of philosophy in human life (UNESCO, 2020).]]>
<![CDATA[Covid-19 dan Krisis Industri Kreatif dalam Kapitalisme Digital: Komodifi kasi Pekerja Media Digital dalam Kerangka Data as Labor ]]>
<![CDATA[Hendar Putranto]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 25 No 02 (2020): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v25i02.2461
<![CDATA[Entering 2020, the Covid-19 epidemic struck the lives of all people across borders of nation-states mercilessly and this triggered a global economic recession. Pandemic brought various unforeseen crises, including for Creative Industry workers. Although the last two decades show a positive trend of Creative Industry’s financial contribution for Indonesia's GDP, but, long before the outbreak of the Pandemic, the seeds of the crisis of the Creative Industries have been around for a long time, starting from the transition phase of the era of Industrial Capitalism to Digital Capitalism. Using the approach of the Analysis of Political Economy of the Media, the author will show the genealogy of the crisis by outlining the conceptual dimension of 'structural violence' refering to the Structural Theory of Galtung's Cultural Imperialism (1971). A brief history of the term Digital Capitalism is also discussed in order to obtain a more comprehensive understanding of the crisis. Furthermore, a number of political economy issues that emerged in Digital Capitalism were identified to indicate the locus problematicus of the ongoing crisis. The core argument of this paper will show why the problems of political economy concerning the dualism of Data as Capital and Data as Labor are serious problems in Digital Capitalism, which escapes the attention of the public. The Author offers solution by combining a more equitable pro-Structural input from Galtung analysis, Marxist perspectives, and the collective pro-agency approach from Arrieta-Ibarra, et al. (2018). Analysis of the problem of commodification of Digital Media Workers in the framework of Data as Labor is expected to increase the reader's awareness that the relationship of inequality and exploitation of workers in the era of Industrial Capitalism actually continues in Digital Capitalism when Big Data becomes the logic of new capital accumulation (within the framework of Data as Capital) with The Big Five Internet Corporations as the responsible actors. When Covid-19 hit, material conditions and the survival of creative industry workers as free labor were made even worse.]]>
<![CDATA[Relevansi Pemikiran Emanuel Levinas dalam Konteks Pandemi Covid-19 ]]>
<![CDATA[Benyamin Molan]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 25 No 02 (2020): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v25i02.2464
<![CDATA[Covid-19 as a pandemic has deeply troubled in human life. All countries around the world have been trying hard to stem the spread of this virus. Gradually, people began to realize that all efforts to prevent the spread of this virus could not be handled individually. Measures and policies such as staying at home, wearing masks, washing hands, maintaining distance (physical distancing), avoiding crowds (social distancing), are not just for the sake of saving oneself but especially for the safety of others. It is plausible that in the discourse on responsibility towards others, Levinas' thought is presented. "The encounter with other faces and third persons" has become a central theme of his philosophy and ethics. For Levinas the basic fact in his philosophy is not awareness of myself but awareness of others and mankind. Covid-19 deserves to be a momentum to reflect on the philosophy of Levinas, by reaffirming responsibility towards others.]]>
<![CDATA[Masalah-masalah Etis Pendidikan Humaniora Melalui Media Digital ]]>
<![CDATA[Alexander Aur]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 25 No 02 (2020): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v25i02.2465
<![CDATA[Humanities education - as a way for educators and students to develop dimensions of the human self to be more human - is facing a serious ethical challenge. The challenge in question is regarding the ontological status of digital media. The philosopher Martin Heidegger said that technology is the mode and moment of alētheia, that is, being reveals itself. Being reveals himself, that is the truth. When humans use technological tools, that is the moment and the way humans understand and embrace the truth. That's the technological ontology. Referring to the technological ontology, there are ethical problems faced by educators and students in the context of humanities learning through digital media. First, educators and students strive for an ontology of digital technology so that together with the use of digital technology, ethical truth and goodness reveal themselves. Second, educators and students open themselves to the truth and ethical virtues that reveal themselves during online humanities learning. Thus, educators and students remain ethical and human beings in the digital age.]]>
<![CDATA[Teori Filosofis Revolusi Mental ]]>
<![CDATA[Gunardi Endro]]>
<![CDATA[ Respons: Jurnal Etika Sosial Vol 25 No 02 (2020): Respons: Jurnal Etika Sosial ]]>
Publisher : <![CDATA[Center for Philosophy and Ethics ]]>
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DOI: 10.25170/respons.v25i02.2466
<![CDATA[Human mentality grows from the functioning of affective, cognitive and conative abilities in such an integrative, accumulative and directional way that its boundary is recognized by itself. It implies a trichotomy framework of human realms, consisting of physical realm, mental realm and metaphysical realm, on which human mentality development should be based. The problem is that the mentality that grows among the victims of colonialism and imperialism tends to be deformative, thus fostering a cultural system that in turn continues to breed a deformative mentality. The failure of the inward-oriented function (synthesis) makes the vicious circle of the growth process of deformative mentality difficult to break. The solution is a mental revolution through political intervention to restore the power of synthesis (inward). The realization is by reversing the growth pattern to be more in favor of the growth of the power of synthesis (inward) rather than the power of analysis (outward) so that in the end a balanced systemic and systematic growth of mentality is established.]]>
