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Respons: Jurnal Etika Sosial
Published by Universitas Katolik Indonesia Atma Jaya
ISSN : 08538689     EISSN : 27154769     DOI : https://doi.org/10.25170/respons.v25i02
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Languange, Linguistic, Communication & Media Social Sciences
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.
Arjuna Subject : Seni dan Humaniora - Filsafat
Articles 143 Documents
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Kekerasan: Wujud Kehampaan EksistensiSebuah Tinjauan Etis atas Pemikiran Erich Fromm Kasdin Sihotang
Respons: Jurnal Etika Sosial Vol 14 No 02 (2009): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v14i02.411

Abstract

Erich Fromm’s analysis of the root of violence in The Anatomy of HumanDestructiveness can be seen as a starting point to understand the nature of violence. He contendsthat violence is not existential but exists as a result of a negative condition that prohibits someoneto grow according to his own choice. According to this definition, human aggression is neutral. Itcan be identified as defensive if it is used to save life, and as destructive one if it destroys the lifeitself and against the human values. Fromm explains that the progress of technology and scienceare the main factors that cause modern man, that is called cybernetic man, to act destructively intheir life.
Memaknakan Pengalaman Traumatis Kekerasan:Hannah Arendt dan Viktor Frankl Felix Lengkong
Respons: Jurnal Etika Sosial Vol 14 No 02 (2009): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v14i02.412

Abstract

Holocaust is such a traumatizing event, not only to those who had a direct contact with it such as Hannah Arendt and Viktor Frankl, but also to many people who have indirectlygot to know about it through reading or watching Holocaust movies. Assuming that bothHannah Arendt and Viktor Frankl were somehow affected by such a traumatic experience, thisarticle traces out such an effect in the works and writings of those celebrated thinkers. From the perspective personality psychopathological symptoms – traced in the life history of both – itconcludes that there were no traces of posttraumatic stress in the life of both thinkers. Seeminglytheir positive cognitive processes took them from posttraumatic stress control. Instead of succumbing to despair, in line with Frankl’s theory – they found meaning in the suffering.
Kekerasan Terhadap Perempuan dan Rekonstruksi Budaya Febiana Rima
Respons: Jurnal Etika Sosial Vol 14 No 02 (2009): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v14i02.413

Abstract

Violence against women manifests itself in many ways in our age. It could happenin family, in school, and in society at large. Especially in patriarchal culture, violence has its rootin the doctrine that women and men are not equal. The natural differences of both wereconstructed into social relation that puts men on the highest position of power relation pyramid.Violence in this culture is an instrument to keep and protect the power of men. Searching thesolution to this social issue, this article promotes a political reconstruction that based on theuniversal declaration of human rights and political communication.
Kekerasan Dalam PendidikanSebuah Survei atas Praktek Pendidikan di Flores NTT Rianto Adi
Respons: Jurnal Etika Sosial Vol 14 No 02 (2009): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v14i02.414

Abstract

Violence is a real fact that can be described into many forms: physical, emotional,sexual. This article describes the way the people of Flores think about it and justify it intoeducational action. The survey considers that although violence can be tolerated, the people ofFlores implicitly refused violence for the sake of their future generation. 
Kekerasan dan Abortus Provocatus Jacobus Tarigan
Respons: Jurnal Etika Sosial Vol 14 No 02 (2009): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v14i02.415

Abstract

Abortus provocatus is one of the sadistic violent actions that make the fetusasits scapegoat and the victim of violence. It is a criminal action that breaks the law andthemoral values. As many other violence actions that is inherited genetically and sociallyinhuman society, abortus provocatus endangers human life and its enviroment. To preventthis violent action this article suggests that we need education on love and the creation oflove culture.
Tan Malaka, Dialektika, dan Filsafat Konfrontasi Donny Gahral Adian
Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v17i02.418

Abstract

Abstraksi: Tulisan ini membahas bagaimana aktivitas politik seorang Tan Malaka bersandar pada filsafat dialektika. Basis filsafat dialektika adalah konfrontasi. Namun, konfrontasi di sini bukan sesuatu yang lantas saling menghancurkan melainkan justrumembuat perubahan fundamental dalam struktur kemasyarakatan. Tan Malaka menginginkan agar cara berpikir identitas yang melemahkan digeser oleh cara berpikirdialektika yang lebih dinamis. Buku Madilog disusun Tan Malaka sebagai filsafat sekaligus pedoman gerakan. Meski berbasis pada konfrontasi, Tan Malaka juga menganggap solidaritas sebagai sesuatu yang sangat penting. Apalagi jika solidaritas tersebutdibentuk untuk memperkuat konfrontasi dengan kekuatan kolonial Belanda.Kata Kunci: Konfrontasi, madilog, dialektika materialis, kolonialisme, logika mistika Abstract: This paper discusses the political activity of Tan Malaka who rests on philosophicaldialectics. The basis of the philosophy is dialectics is confrontation. However, the confrontation does not necessarily mean mutual destruction. It is rather to make fundamentalchanges in the social structure. Tan Malaka wanted the debilitating mindset to be uprooted and changed by a more dynamic dialectical thinking. He published a book titled Madilog containing his philosophy served the basic guidelines for the movement. Although based on confrontation, Tan Malaka also considers solidarity as something very important. It is especially so when it is maintained in order to strengthen the confrontationwith the Dutch colonial power.Key Words: Confrontation, Madilog, materialist dialectics, colonialism, mystical logics
Jalan Pendidikan Untuk Kedaulatan Rakyat dan Demokrasi Sosial: Mohammad Hatta Tentang Cita-Cita Kemerdekaan Indonesia Arif Susanto
Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v17i02.419

Abstract

Abstraksi: Mohammad Hatta (1902-1980) adalah salah satu kontributor utama hal yang dapat kita rumuskan sebagai cita-cita kemerdekaan Indonesia. Tentu agak serampangan jika orang berpandangan bahwa cita-cita tersebut tunggal, menimbang bahwa begitu banyak pahlawan yang memberi sumbangan terhadap bangunan cita-cita negara itu. Secara mendasar, kehendak untuk membentuk suatu pemerintahan yang melindungi segenap bangsa Indonesia, memajukan kesejahteraan umum, mencerdaskankehidupan bangsa, dan ikut melaksanakan ketertiban dunia yang berdasarkan kemerdekaan, perdamaian abadi, dan keadilan sosial sebagaimana termaktub dalam UUD 1945 adalah harapan tentang situasi Indonesia merdeka.Kata Kunci: Mohammad Hatta, kemerdekaan, sosialisme, nasionalisme, demokrasi,rakyat, pemimpin, politik kemerdekaan, kedaulatan rakyatAbstract: Mohammad Hatta (1902-1980) is one of the major contributors to the formulation of the ideals of Indonesia’s independence. It is, somehow, indiscriminate to consider such an effort done by Hatta singlehandedly, because there were also many leadersof those times who contributed to it. Fundamentally, it was the hope of everyone to form a government that protects the whole country, promote the social welfare, enhance the intellectual life of the nation, and participate in the establishment of world order based on freedom, lasting peace, and social justice as it was enshrined in the 1945 Constitution.Key Words: Mohammad Hatta, freedom, socialism, nationalism, democracy, the people,the leader, independence politics, popular sovereignty1. PENDAHULUANGagasan kemerdekaan dapat disebut sebagai suatu obsesi berkelanjutan dalam sejarah
Sjahrir Pemimpin Merdeka, Rakyat Merdeka, Dalam Negara Merdeka Benyamin Molan
Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v17i02.420

Abstract

Abstraksi: Merdeka tidak hanya diartikan secara negatif sebagai tidak terjajah, melainkan juga secara positif sebagai aktif melakukan tindakan-tindakan sebagai manusiamerdeka. Negara, pemimpin, rakyat, harus merdeka dari penindasan, kemiskinan,kebodohan, keterbelakangan, feodalisme, demagogi, dan memiliki hak untuk menentukan nasib sendiri. Di sini, rakyat dan pemimpin berkontribusi aktif dalam membangun bangsa dan pribadi yang mandiri, mampu mengambil keputusan sendiri,dengan pertimbangan-pertimbangan yang berwawasan. Dan rakyat sendiri, tidak boleh menjadi obyek manipulasi bangsa lain, atau malah menjadi obyek manipulasi pemimpin bangsanya sendiri. Di negeri yang merdeka ini, pemimpin dan rakyatnya harus sama-sama merdeka. Pemimpin yang dirasuk oleh nafsu kekuasaan, sebenarnya masih terbelenggu dan tidak pantas untuk memimpin dan memerdekakan rakyat. Sosialisme,nasionalisme, dan demokrasi akan menjamin negeri ini meraih kemerdekaan bagi pemimpin dan rakyatnya.Kata Kunci: Sjahrir, kemerdekaan, sosialisme, nasionalisme, demokrasi, rakyat, pemimpin.Abstract: Freedom is not only negatively defined as not colonized, but also positively defined as independently acting in freedom. Country, the leader, the people, should be free from oppression, poverty, ignorance, backwardness, feudalism,demagogy, and have the right to self-determination. Here, the people and leaders ought to contribute actively in building the nation and creating an independent person, capable of taking their own decisions, with insightful considerations.And the people themselves, should not be the object of manipulation of other nations, or even become the object of his own nation’s leaders. In this independent country, leaders and citizens must be equally free. Leaders who are possessed by the lust of power, still fettered and do not deserve to lead and liberatethe people. Socialism, nationalism, and democracy would ensure the country won independence for the leader and his people.Key Words : Sjahrir, independence, nationalism, democracy, people, leader.
Nasionalisme Soekarno dan Relevansinya Dengan Penguatan Identitas Bangsa Era Reformasi Agnes Sri Poerbasari
Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v17i02.421

Abstract

Abstraksi: Soekarno, selain seorang pejuang, juga dikenal sebagai salah satu Bapak Bangsa yang memiliki pemikiran yang komprehensif. Pemikirannya antara lain terwujuddalam nasionalisme, marhaenisme, Pancasila, doktrin Trisakti, dll. Dari pemikiran-pemikiran tersebut, nasionalisme menempati posisi yang cukup sentral. Penelitian-penelitiansebelumnya menunjukkan bahwa nasionalisme merupakan salah satu gagasan pokok yang mendasari gagasan-gagasan politik lainnya. Untuk itu nasionalisme diangkatsebagai tema dalam paper ini, dengan tujuan: 1. memahami apa yang dimaksud dengan nasionalisme Soekarno dan 2. menjelaskan relevansinya terhadap kehidupan berbangsa di masa kini. Untuk menjawab tujuan tersebut, digunakan metode interpretasiterhadap 2 teks yang secara signifikan menampilkan pemikiran nasionalisme Soekarno, yakni: 1. "Nasionalisme, Islamisme dan Marxisme" ditulis tahun 1926, 2. Pidato tentang Dasar Negara (Pancasila), dalam Rapat Badan Penyelidik Usaha PersiapanKemerdekaan, 1 Juni 1945. Dari interpretasi kedua teks tersebut menunjukkan bahwa ide persatuan merupakan unsur dasar pembentuk nasionalisme Soekarno. Selainitu, nasionalismenya juga disertai dengan kesadaran antikolonialisme, antiimperialismedan terarah pada upaya membangun tatanan sosial yang adil dan makmur.Kata Kunci: Antikolonialisme dan antiimperialisme, masyarakat adil dan makmur,nasionalisme, persatuanAbstract: Soekarno - in addition to a fighter - is also known as one of the Founding Fathers with comprehensive way of thinking. His ideas contained in concepts of nationalism,Marhaenism, Pancasila, the doctrine of Trisakti, etc. Nationalism occupies a fairly central position among Soekarno political views on Indonesia as the researchers reveal. This topic is discussed here in order (1) to understand Soekarno’s view of it and (2) to explain its relevance to the current condition of the nation. For this purpose the researcher made use the interpretation method by reading two texts which significantly illustrate Soekarno’s way of thinking (”Nasionalisme, Islamisme dan Marxisme” published in 1926 and Pidato tentang Dasar Negara (Pancasila) delivered in the meeting of the Committee
Keindonesiaan Dalam Tafsir Perempuan Refleksi Pemikiran Kartini Pradewi Iedarwati
Respons: Jurnal Etika Sosial Vol 17 No 02 (2012): Respons: Jurnal Etika Sosial
Publisher : Center for Philosophy and Ethics

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25170/respons.v17i02.422

Abstract

Abstraksi: Pena Kartini tidak setajam sebilah pedang namun pena kartini justru mampu menembus tembok dunia yang saat itu sarat dengan penindasan. Kartini menjadiobor penumbuh keberanian sosok perempuan menuturkan dan mengungkapkan perasaaan bahkan pemikiran atas kondisi kehidupan yang dialaminya. Pena Kartini memberi refleksi kerasnya kehidupan dalam masa suburnya Kolonialisme, Feodalisme.Pena Kartini yang mempertanyakan dan yang memperbandingkan antara barat dan timur (kolonialisme), bangsawan dan rakyat biasa (feodalisme) serta laki-laki dan perempuan (patrialisme) menjadi pijakan tumbuhnya rasa keterbelakangan dan rasa kebodohan. Pemberontakan Kartini memang tidak secara fisik tetapi pemberontakan Kartini melalui suatu jalan pemikiran tentang pengentasan keterbelakangan dan kebodohan.Pendidikan bagi Kartini menjadi kata kunci memasuki keluasan cakrawala untuk mengubah nasib bangsanya. Jauh sebelum mengerucutnya Keindonesiaan, pena Kartini telah menggugah perasaan merdeka yang menjadi nilai hakiki dan menjadihak segala bangsa. Emansipasi dalam konteks memajukan dan memberdayakan perempuan melalui pendidikan menjadi jalan bagi pencerdasan perempuan menuju pencerdasan bangsa seirama dengan falsafah bangsa dan tujuan Negara. Kini sudah satu abad lebih era Kartini bahkan Keindonesiaan kita memasuki 68 tahun tetapi ironisnya kondisi perempuan masih jauh dari cita-cita Kartini.Kata Kunci: Tujuan negara dan ideologi negaraAbstract: Kartini’s pen may not be mightier than a sword, but it was able to penetrate the walls of society which was filled with oppression during that time. Kartini became the spark for the growth of women’s courage to say and express their feelings as well as their thoughts on the living conditions that they experienced. Her writing gave a glimpse on how bleak life was during the flourishing period of Colonialism, Feudalism. She questions and compares between the east and the west (colonialism), between the nobles and the commoners (feudalism) as well as between male and female (patrialisme) which became the grounds where sense of ineptness and simplicity grew. Kartini’s rebellion was not physical but through her stance on the alleviation of benightedness and ignorance. Education became the key for Kartini to expand the horizon in order to change the fate of the nation. Long before the degradation of being an Indonesian, Kartini’s standpoint has inspired a sense of independence that became an intrinsic value and a right of every nation. Emancipationin the context of promoting and empowering women through education is a way to enlighten the nation in tune with the philosophy and objectives of the State. It has now been more than a century after Kartini’s era. Our Indonesianism has entered its 68th year but ironically the condition of women is still far from Kartini’s ideals.Key Words: The philosophy and the objectives of the state

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