NATIONAL AND NATIONAL ETHICS IN INDONESIA
The meaning of Ethics Ethics (Etymology), derived from the Greek is “Ethos”, which means the character of morality or custom (custom). Ethics is usually closely related to the word morale which is a Latin term, “Mos” and in the plural “Mores”, which means also the custom or habit of one’s life by doing good deeds (morality), and avoiding things the bad. Ethics and morals are about the same, but in everyday activities there is a difference, namely morality or morality in the assessment of actions, whereas ethics is for the assessment of the system of values. Ethics is the Science that deals with the good and the bad of human beings as far as the human mind can comprehend. 2.2 Principles of National Ethics Ethics is the basis of national and national life. Even ethics is the barometer of civilization. A nation is said to be highly civilized by the way the people of the nation act in accordance with the rules of common agreement. The rules and attitudes of the rules allow for activism and relationships between fellow citizens to operate fairly, efficiently, and seamlessly. Javanese people, for example, are being demanded and taught to understand the true meaning of ethics. For that reason, ethics, also often referred to as self-promotion, manners, manners, and morals, make it possible for them to properly engage in social interaction, which in turn determines success in community life. Similarly, in national and national life, ethics will define what is good behavior, what is right, and what is substantially good and vice versa. For eastern peoples such as Indonesia, ethics has driven the flesh to be inherited and embodied in the framework of respect for the values of goodness, humanity, and collective justice. Therefore, we still believe and believe that ethics flow into the social and anthropological culture of Indonesia. Even genetically, in the nation, human traits flow to the higher realms of human development, formulated by faonding peoples to the sands, and subsequently agreed upon as the basis and national orientation. It is through this initiative that the founders of the country outline the principles of such a clear and visionary national ethic. The basic principles of the law laid down in the Constitution of 1945, enacted by the PPKI on August 18, 1945, did not appear to be intuitive and suddenly fell from the heavens of justice through a profound judicial process. Although recently discussed and presented at the BPUPKI conference ahead of Indonesia’s independence of thinking on basic and national principles, it has actually emerged and prepared much earlier. Long before Indonesia was independent, various ideas led to the idea of Indonesia’s national construction and independence. Various thoughts and ideas on politics, the nation’s ethical and moral fundamentals, ideologies, and national vision then synthesize and accommodate ethical and moral values in various fields of national and national life, whether in politics, social, economic and otherwise to be inserted into the Constitution of 1945. In the opening of the 1945 Constitution the ethical and moral values were found throughout the mind. Later on, the values laid down in the articles of the 1945 Constitution are, therefore, the 1945 Constitution as a synthesis of ethical and moral values drawn from the highest religions of Indonesia known for religion, humanity, elders, demographics, and justice. It is very symmetrical and synergistic with the aim of nationally and constitutionally leading to the morals of national, national and community life. The higher values were then agreed to be formalized by the reference to the sludge in the sludge
God placed the source of ethics and spirituality in a very important position as the fundamental ethics of national and state life. He emphasized that Indonesia was neither a religious state nor a secular state, because Indonesia protected the lives of all religions and beliefs and developed religion to be able to play a role related to strengthening social ethics. In Pancasila thinking, universal human values derived from God’s law, natural law, and human social traits are also important fundamentals for the political ethics of state life. The recognition and glorification of the basic rights of citizens in a fair and civilized manner is a prerequisite that must not be ignored in the state. Pancasila also emphasizes the principle of national unity which overcomes the understanding of groups and individuals. Unity is managed in the conception of nationality which expresses unity in diversity and diversity in unity. In this kind of principle, there is tolerance, there is a living space to be able to accept and respect differences. Keep in mind, an independent Indonesian state is constructed on differences, so that differences are not a problem but rather a source of strength. Pancasila also contains the principle that the value of God, humanity, and unity is actualized by upholding the sovereignty of the people through the principle of consensus. The values of God, humanity, unity, and democracy are the ethical foundation for efforts to realize social justice with a family spirit. In essence, through Pancasila and the 1945 Constitution, the principles of nation and state established by the founders of the state are directed to advance the public interest (bonnum commune) within the framework of divine values, respect for humanity, promote unity, develop democracy, and be oriented towards realizing justice social. These are the basic principles that are used as a reference in formulating democratic life based on ethics and morality. In politics, for example, although identical to the way to gain power, the Constitution outlines politics as an art that contains politeness and ethics as measured by moral virtue. The choice of the founders of the state to rely on politics on the principle of deliberative democracy that prioritizes deliberation rather than win-win, is the best decision to overcome all class and individual understandings that are in accordance with noble cultural values. Differences, in this case are still held in high regard as human and natural. Related to the implementation of human rights (HAM), the Preamble to the 1945 Constitution aligns it with Indonesia’s philosophy, culture and social structure. In the philosophical context, human rights will be fulfilled when humans also fulfill their basic obligations. Therefore, upholding human rights must be interpreted as a balance between the upholding of human rights and human rights obligations. Likewise with the economic field. The 1945 Constitution emphasizes the principle of social welfare in every economic activity oriented to social justice. Economic development must lead to the improvement of social welfare which is a measure of the success of development. Interaction between actors in the economy is based on a spirit of balance, harmony, complementarity, and mutual support in order to achieve the greatest prosperity of the people. 2.3 Shifting Ethical Values in National and National Life National development in all fields that have been carried out so far has indeed experienced various advances. However, in the midst of this progress there is a negative impact, namely the occurrence of a shift towards ethical values in the life of the nation and state. The shift in the value system is very visible in people’s lives today, such as respect for cultural and linguistic values, the value of social solidarity, consensus agreement, kinship, courtesy, courtesy, honesty, shame and love of the motherland fades. Corrupt behavior is still prevalent, our identitas-″ identity tends to be highlighted and defeats our identitas-, identity, group interests, and groups are still a priority. Open public space is used and used as a space to vent the anger and rage of the masses. Clashes and violence still occur everywhere and give the impression as if the Indonesian nation is experiencing a prolonged social moral crisis. Many problem solving tend to end with anarchist actions. Demonstrations by students and the public often cross the boundaries of the provisions, damaging
the environment, even tearing and burning the symbols of the State that should be upheld and respected. This, confirms that there has been a shift in ethical values in the life of the nation and state. It could be all of this is due to the suboptimal efforts to shape the character of the nation, the lack of exemplary leaders, the weak culture of obedience to the law, the rapid absorption of negative global cultures and the unequal social and economic conditions of the people. 2.4 Waning Awareness of Nation’s Cultural Values Development in the field of culture has experienced progress marked by increased understanding of the diversity of national cultural values. But the flow of global culture that is often associated with advances in the field of communication includes the dissemination of information globally through print and electronic media, which has an impact on the ideology, religion, culture and values of the Indonesian people. The influence of negative global torrents of culture causes the awareness of national cultural values to fade. This is reflected in the behavior of the Indonesian people who value foreign culture more than the nation’s culture, both in the way they dress, speak words, promiscuity, and consumptive lifestyle, and the lack of respect for domestic products. Based on the above indications, globalization has brought changes to the thinking and acting patterns of the Indonesian people and nation, especially the younger generation who tend to be easily influenced by outside values and cultures that are not in accordance with the personality and character of the Indonesian nation. For this reason, appropriate efforts and strategies are needed so that Indonesian people can maintain cultural values and national identity so that they do not lose their personality as Indonesian people. 2.5 Weakening National Independence The ability of highly competitive nations is the key to building national independence. High competitiveness will make Indonesia ready to face the challenges of globalization and be able to take advantage of existing opportunities. The independence of a nation is reflected, among others in the availability of quality human resources and being able to meet the demands of development needs and progress, the independence of the government apparatus and law enforcement apparatus in carrying out their duties, development funding sourced from domestic sources that are becoming more solid, and the ability to meet their own needs the principal. But until now the attitude of dependency of the people and people of Indonesia is still quite high towards other nations. As a consequence, the Indonesian nation in various aspects lacks a strong bargaining position so that it is not uncommon to accept the will of the donor country even though it is economically unfavorable. The lack of independence is also reflected in the attitude of the community that makes foreign products a prima donna, a work ethic that still needs to be improved, and the products of the Indonesian people in some fields of agriculture have not been competitive internationally. 2.6 Problem Solving in Ethics Actually, the loss of ethics in the life of the nation and state has been realized since the beginning of the reform. This is because one of the factors causing the collapse of the New Order regime is also the forgotten state of ethics. It is undeniable that the New Order succeeded in advancing physical or economic development, but at the same time there was an erosion or impoverishment of moral values. To restore and improve state ethics in 2001 the MPR made MPR Decree Number VI / MPR / 2001 concerning the Ethics of National Life. This provision is actually still valid today, but unfortunately it has been forgotten, even by state officials. MPR Decree Number VI / MPR / 2001 determines the Ethics of National Life includes: 1. Socio-Cultural Ethics Social and cultural ethics depart from a deep sense of humanity by re-displaying honesty, caring, mutual understanding, mutual respect, mutual love, and mutual assistance. among fellow human beings and citizens of the nation. It is necessary to re-develop a culture of shame, that is, shame to make mistakes and all that is contrary to religious morals and the noble values of the nation’s culture. For this reason, it is also necessary to re-establish a model of culture which must be manifested in the behavior of leaders, both formal and informal, at each
society. 2. Political Ethics and Government Political Ethics and Government contains a mission for every official and political elite to be honest, trustworthy, sportsmanlike, ready to serve, big-hearted, exemplary, humble, and ready to step down from public office if proven guilty and morally the policy is against the law and the sense of justice of the community. This ethic is manifested in the form of manners in political behavior that is tolerant, not pretending, not arrogant, far from being hypocritical and does not commit public lies, is not manipulative and various other dishonorable actions. 3. Economic and Business Ethics Competition that is honest, fair, encourages the development of an economic work ethic, economic resilience and competitiveness, and the creation of a conducive atmosphere for economic empowerment in favor of the small people through sustainable policies. This ethic prevents monopolistic practices, oligopolies, economic policies that lead to KKN and discrimination. The lack of ethics in this field has more negative consequences along with the emergence of the dominance of capitalism which relies on the premise of the libertarians that freedom of human desire must be guaranteed and only with freedom of desire will progress be achieved in the economic field. In essence, capitalism believes that the lust of greed (human) is the one who will bring progress. Therefore, there must be no limit to the freedom of human greed, especially the freedom to try to carry out economic activities by all means. The basic premise of capitalism gives rise to at least 3 (three) vices. First, free competition, by justifying any means, which results in concentration of power or capital only to a handful of people. Because greed is left free, competition prevails and larger capital owners come out victorious. In addition to creating gaps, concentration of capital also disrupts the market balance because production continues to run while there is no ability to buy. A crisis ensues and will become part of capitalism itself. Second, the economy of capitalism is not based on the real economy. Economic growth and increased income are not always directly proportional to the growth of industry or trade in goods and services. Many trades are artificial and oriented towards satisfying pleasure and pursuing profits. For example, trading currencies and precious metals. This trade causes the value and amount of money circulating “as if” to be greater and increase in value, but not accompanied by growth in the real sector. One day, it will certainly experience a peak and collapse because it does not have real economic activity as the basis. Third, a system which promotes greed and free competition that justifies any means that has damaged the joints of the nation and state, especially the rampant practice of corruption. 4. Fair Law Enforcement Ethics Intended to foster awareness that social order, serenity and regular living together can only be realized by observing the law and all regulations in favor of justice. The whole rule of law that guarantees the rule of law and legal certainty is in line with efforts to fulfill a sense of justice that lives and develops in society. This ethic necessitates fair enforcement, equal and non-discriminatory treatment of every citizen before the law, and avoids the misuse of law as an instrument of power and other forms of legal manipulation. 5. Scientific Ethics This ethics is intended to uphold the value -values of humanity, science and technology so that the citizens of the nation are able to maintain their dignity and status, siding with the truth to achieve benefit and progress in accordance with religious and cultural values. This ethic is manifested personally or collectively in intention, copyright, and work, which is reflected in behavior
creative, innovative, inventive, and communicative in reading, learning, researching writing, creating, and creating a climate conducive to the development of science and technology. 6. Environmental Ethics Environmental ethics emphasizes the importance of awareness of respect and preservation of the environment and spatial planning in a sustainable and responsible manner. Ethics, as moral teachings that show good and bad attitudes and behavior, are teachings that are constant so that the real issue is how to instill ethics, contextualize, and actualize in the reality of state life. For this reason, strengthening the ethics of the nation can be done through the education of values and moral teachings that are the source of ethics and actualization in the life of the state. In the Decree Number VI / MPR / 2001 also determined the policy direction to strengthen the ethics of the state are: a. Actualizing the noble religious and cultural values of the nation in personal, family, community, national and state life through formal, informal and informal education and giving examples of exemplary examples by state leaders, national leaders and community leaders. b. Directing the orientation of education that prioritizes the aspect of introduction into integrated education by emphasizing ethical teachings originating from the teachings of the nation’s noble religion and culture as well as character and character education that emphasizes the balance between intellectual intelligence, emotional and spiritual maturity, and good deeds. c. Ensuring that every development program and overall national life activities are imbued with ethical values and noble morals, both at the planning, implementation and evaluation stages. On the basis of all that, there must be an effort to free the nation from this situation and convolution. To save the country and nation from destruction due to minimal ethical behavior, we should immediately return the ethics and morals of public justice to every area of our lives. Collectively we must immediately realize again that all our behavior and actions must be based on ethics and morals and place them as the most important measure. Because by nature, the ethical and noble dimensions of this nation become an inseparable part of the culture and national identity. All methods must be taken to strengthen the state ethics. However, there are two important things that must be considered. First, ethics education is character education that is different from education as knowledge transfer. In the process of character education this role role model is far greater than the verbal process. The behavior of lecturers and university leaders has a greater influence on the formation of student ethics compared to lectures on ethics in class. Exemplary in upholding scientific honesty and courage in upholding academic freedom and the freedom of academic pulpit are very important things to be cultivated on campuses. Likewise, the example of government officials and leaders will have a higher influence on efforts to strengthen state ethics in the community compared to the upgrading model, no matter how many hours the upgrading is given. Secondly, the issue of state ethics cannot be solved only by the state and its officials. The state in its movement is represented by officials who are also members of the community. Naturally, changes in state ethics that occur among the authorities actually reflect changes that occur in society. Instead, officials and leaders are models for community members. Everything is interrelated so it must be done simultaneously. In the current era of democracy, the community has a large role to determine ethical leaders who are at the same time able to strengthen the ethics of the nation and state. To be able to do this, of course there must first be awareness among the community as well as community and political organizations about the importance of national and state ethics. For this reason, ethical and moral values must truly live within our hearts and lives. Because, whatever it is, if it is not sourced or based on ethics and morals, it will potentially jeopardize the future and thwart our goals to realize the life of a democratic, civilized and just nation.