scholarly journals MEMBACA ULANG PEMAKNAAN KEADILAN SOSIAL DALAM GAGASAN REVOLUSI HUKUM SOEDIMAN KARTOHADIPRODJO

2015 ◽  
Vol 1 (1) ◽  
Author(s):  
Shidarta Shidarta

<p align="left"><strong><em>Abstract</em></strong></p><p><em>Soediman Kartohadiprodjo was one of few Indonesian legal scholars taking interest in Pancasila, the state ideology  promulgated by Soekarno. Soediman believe that social justice, the core concept of Pancasila corresponds with the “kekeluargaan” principle as found in the constitution.  However, he used the the term welfare or happines rather than social justice since the latter, according to him, tends to adopt liberalist and individualist principles, which according to him contradicts with Pancasila.  He also endorsed the idea of “legal revolution”as a mean to increase the Indonesian populace’ awareness about recent legal development post independence. This article discusses and critizes Soediman’s idea on social justice and legal revolution.</em></p><p> </p><p align="right"><strong><em>Keywords: </em></strong></p><p align="right"><em>Pancasila, social justice, welfare state, law revolution.</em></p>

Author(s):  
I Ketut Cahyadi Putra

The State of Pancasila Law essentially stems from the principle of kinship, deliberation of consensus based on customary law, and protection of human rights with the principle of balance between the rights and obligations and the function of the law of auxiliary. As contained in the Fifth Precept of Pancasila that is social justice for all Indonesian people, and the opening of the 1945 Constitution of the Republic of Indonesia related to the phrase "advancing public welfare" is the basic formula of welfare state ideology then manifested into the constitution of the state of Indonesia to be made Guidance of nation life and state administration. Negara Hukum Pancasila esensinya berpangkal pada asas kekeluargaan, musyawarah mufakat berlandaskan hukum adat, dan perlindungan hak asasi manusia dengan prinsip keseimbangan antara hak dan kewajiban dan fungsi hukum pengayoman. Sebagaimana yang terkandung dalam Sila Kelima Pancasila yaitu keadilan sosial bagi seluruh rakyat Indonesia, dan pembukaan Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 terkait frase “memajukan kesejahteraan umum” merupakan rumusan dasar ideologi welfare state kemudian dimanifestasikan ke dalam batang tubuh konstitusi negara Indonesia untuk dijadikan pedoman hidup berbangsa dan penyelenggaraan kenegaraan.


2011 ◽  
Vol 27 (1) ◽  
Author(s):  
Niels Asle Bergsgard

Artiklen belyser prioriteringen idrætten i den norske velfærdsstat i relation til Bourdieus kapital og velfærd og diskuterer idrættens autonomi.The modern welfare state in most western countries is characterised by a stepwise expansion of government responsibilities: from the basic tasks of the state like defence and policing, via core welfare state issues such as social security, to secondary welfare state issues like leisure policy. Starting out with a brief historical presentation, this article describes sport’s pendulum movement between the core and the periphery in the Norwegian welfare state. Further it is argued that sport was constituted as a distinct social field in a Bourdieuan sense in the 1960s and 70s. The article then analyses whether the specific logic of this field is adaptable to the ever- stronger presence of the welfare logic during the last decades, or if the welfare logic is a threat to the structure of the field of sport and hence to the relative autonomy of the voluntary organised sports movement. In addition it is discussed if the voluntary organised sports movement is now at a crossroads, either becoming a balancing item for the government with preserved autonomy, or an important tool in the government’s toolbox but with less autonomy. The consequence of the choices made will change the field of sport and hence the allocation of government funding to organised sport.


2014 ◽  
Vol 37 (2) ◽  
pp. 127-146
Author(s):  
Nuria Sánches Madrid

This paper aims at shedding light on an obscure point in Kant's theory of the state. It discusses whether Kant's rational theory of the state recognises the fact that certain exceptional social situations, such as the extreme poverty of some parts of the population, could request institutional state support in order to guarantee the attainment of a minimum threshold of civil independence. It has three aims: 1) to show that Kant's Doctrine of Right can offer solutions for the complex relation between economics and politics in our present time; 2) to demonstrate the claim that Kant embraces a pragmatic standpoint when he tackles the social concerns of the state, and so to refute the idea that he argues for an abstract conception of politics; and 3) to suggest that a non-paternalistic theory of rights is not necessarily incompatible with the basic tenets of a welfare state.


2019 ◽  
Vol 19 (1) ◽  
pp. 38-73
Author(s):  
K.A.C. O’Rourke

Summary The GeoNOMOS model introduced in Part I, is a qualitative descriptive taxonomy updating traditional notions of sovereignty for this century and was generally applied to the 2016–2018 BREXIT divorce negotiations between the U.K. and the remaining 27EU suggesting a reintegration and redefinition of the legitimate expression of sovereignty in the region.[Diagram 01] The taxonomy depicts a framework of liberty that functions simultaneously within the core function of the State at the intersection of a vertical axis depicting a State’s domestic operation and a horizontal axis depicting the State function as part of an international community of States. The GeoNOMOS confirms two primary roles for the 21st century sovereign State: [1] to protect participatory democracy based on individual liberty. This is generally accomplished by the State supporting broad diversity and its cultural heritage as well as fully funded, functional and integrated domestic institutions along its vertical axis, and [2]to promote an enterprise of law supporting a global society of economic traders along its horizontal axis. This primary role of the State occurs at its core when all three essential capital resources –economic capital, social capital, and human capital – remain highly integrated and in balance. Part II specifically highlights economic capital development and utilization at the core function of the State – a shifting dynamic that has influenced most all of the BREXIT 2017–2019 negotiations to date. The December 2018 EU – BREXIT Withdrawal Agreement a Declaration repeatedly failed U.K. parliamentary adoption between January – June 2019 forcing Theresa May’s resignation as Prime Minister. The most contentious quagmire of the BREXIT Withdrawal Agreement was in the structuring of rules of law around regulating economic capital, financial markets, and global marketplace function for any future UK – EU partnership. The political chaos around BREXIT was feared by the EU political elite in terms of its disruptive impact on the May 2019 European Parliament elections and future EU budget planning and priorities. But the 2019 EU Parliament election was already a process divided on questions of political party legitimacy since 2014 with a deepening of the “politic of resentment” on the Continent between 2016–2018.The EUP elections of May 2019 have caused the biggest political shift in the EU for forty years. Part II engages this “politic of resentment” best described as a steady rise of populism across the region and Continent that challenges the post-World War II notions of liberal democracy, the values of EU solidarity, and the traditional role of the “welfare state.” More to the point, the U.K. electorate was not the only EU member outlining an action plan based on its politic of resentment in the 2016–2018 national election cycles – electoral politics in Greece, Italy, Poland, Hungary, Austria, Germany, France, Czech Republic, and Spain aggressively promoted rights of sovereign States. These national elections and the 2019 EUP elections attacked fragmented EU economic policy and highlighted the democratic imbalances of EU institutions in their day-to-day operations. These calls for an institutional “course correction” within the EU are shattering fifty years of solidarity and crying out for a redefinition of democracy and new rules of law for economic models relevant to the 21st century. Economic, legal, and historical research by Piketty, Rodrik, Grewal, and others who support democracy, point to documented gaps in economic capital at the level of the State, in global capital formation and in growing wealth inequality, all alarming trends which are part of the “politic of resentment”. Their research calls for creating a new 21st century legal constitution for capitalism as a course correction for the first legal constitution for capitalism, eg, colonialism. Picketty and Grewal argue new approaches are needed to replace both the post-war “welfare State” [1945–1979]and now, the capitalist ideology of neoliberalism [c.1980–2010], decried as defunct even by the International Monetary Fund. Part II suggests a legal reconfiguration for economic capital development and utilization –one operating inside the GeoNOMOS framework of liberty, first to support its four cornerstones and its enterprise of law and, then, based on those choice sets, to design a new paradigm for capitalist globalization in the marketplace.1


Author(s):  
Fred Powell

This chapter is about the emergence of new ways of seeing poverty: its redefinition and conceptualisation. It is also about anti-poverty strategy and the role of community development in the pursuit of social justice. In the USA, this process was grandly called the ‘War on Poverty’. The war was ultimately one of ideas and values. The situation in Ireland reflected these debates and, ultimately, the power of the rich to curtail the rights of the poor. Social policy and the widening gap between rich and poor emerge at the core of anti-poverty strategy in a society moving sharply in that direction. The welfare state is very much consigned to the shadows of this debate, reflecting its ideological marginality in Irish political discourse.


2018 ◽  
Vol 1 (1) ◽  
pp. 17-28
Author(s):  
Sakirman Sakirman

The fragility of the economic system of capitalism and socialism makes the Islamic economic system into an alternative economic system and studied in depth by contemporary Islamic economic thinkers. In realizing Islamic economic system must be aligned with the maqasid al-shari'ah (goals sharia). There are four main approaches in the study of Islamic economics namely: a pragmatic approach, recitative, utopian and adaptive. Such an approach always leads to moral values, human brotherhood, social justice, integrating Islamic values and aims for the establishment of al-mashlahah as the core maqashid al-shari'ah can be used as an argument of the legal establishment, especially relating to Islamic economics. Ijtihad in Islam economy by using al-maslahah can be done by meeting certain requirements that do not conflict with al-Qur'an and al-Hadith and not contrary to qiyas. Besides, it does not conflict with a higher benefit, both in how to do it and in a way to preserve from extinction. Economic Ijtihad Islam implemented by analyzing the social and political realities and priorities (fiqh figh realities and priorities) in order to achieve the benefit of society and the state.


2016 ◽  
Vol 1 (1) ◽  
pp. 17
Author(s):  
Sakirman Sakirman

The fragility of the economic system of capitalism and socialism makes the Islamic economic system into an alternative economic system and studied in depth by contemporary Islamic economic thinkers. In realizing Islamic economic system must be aligned with the maqasid al-shari'ah (goals sharia). There are four main approaches in the study of Islamic economics namely: a pragmatic approach, recitative, utopian and adaptive. Such an approach always leads to moral values, human brotherhood, social justice, integrating Islamic values and aims for the establishment of al-mashlahah as the core maqashid al-shari'ah can be used as an argument of the legal establishment, especially relating to Islamic economics. Ijtihad in Islam economy by using al-maslahah can be done by meeting certain requirements that do not conflict with al-Qur'an and al-Hadith and not contrary to qiyas. Besides, it does not conflict with a higher benefit, both in how to do it and in a way to preserve from extinction. Economic Ijtihad Islam implemented by analyzing the social and political realities and priorities (fiqh figh realities and priorities) in order to achieve the benefit of society and the state.


2020 ◽  
Vol 55 (3) ◽  
pp. 284-304
Author(s):  
Dylan MH Loh ◽  
Jaakko Heiskanen

Sovereignty is the core concept of international relations. Almost without exception, approaches to sovereignty in IR have followed a binary framing where sovereignty is seen to consist of two components: ‘internal’ versus ‘external’ sovereignty, ‘positive’ versus ‘negative’ sovereignty, and so on. These dichotomies stem from the prevailing understanding of sovereignty as the boundary between the inside and the outside of the state. This article builds on and expands these existing approaches by reconceptualizing the sovereign border line as a liminal border space. Relatedly, we theorize the concept of liminality in greater depth by distinguishing between four distinct kinds of liminality: marginal, hybrid, interstitial, and external. Each of these problematizes the dividing line of sovereignty in unique but comparable ways. We empirically illustrate these four kinds of liminality with reference to contested states, ‘tribal’ or ‘indigenous’ groups, NGOs such as Amnesty International, and extremist groups such as ISIS, respectively. Each of these types of liminality entails unique actors, practices, and consequences for the concept of sovereignty. We suggest that liminal sovereignty practices represent the most radical source of change for the concept of sovereignty, yet at the same time, somewhat counterintuitively, they also serve as the best means of clarifying existing, established meanings and practices of sovereignty.


2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Nur Rohim Yunus

Abstract: Every state must have the goal the welfare of its citizens, as the slogan of the Welfare State. In the implementation of the Welfare State is based on the principle of equality of opportunity, equitable distribution of wealth, and the public responsibility against those who are not able to supply its own needs. This means that the state is directly involved in the affairs of its citizens, so no experience discrimination in social life. Including the state of Indonesia, making the welfare state as a slogan in order to achieve social justice for all Indonesian people.Keywords: Welfare State, state, welfareAbstrak: Setiap negara wajib memiliki tujuan menyejahterakan warganya sebagaimana slogan Welfare State. Dalam pelaksanaannya Welfare State didasarkan pada prinsip persamaan kesempatan (equality of opportunity), pemerataan pendapatan (equitable distribution of wealth), dan tanggung jawab publik (public responsibility) terhadap mereka yang tidak mampu untuk menyediakan sendiri kebutuhan. Artinya negara terlibat langsung dalam urusan warga negaranya, sehingga tidak ada yang mengalami diskriminasi dalam kehidupan sosialnya. Termasuk negara Indonesia, menjadikan welfare state sebagai slogan guna mencapai tujuan keadilan sosial bagi seluruh rakyat Indonesia.Kata Kunci: Welfare State, bernegara, kesejahteraan


Author(s):  
Hayatul Ismi

Indonesia is a lawful welfare state, which means that the governmenthas a duty and responsibility in realizing the social justice and thegeneral welfare of the people. Paragraph (1) of the 1945 Constitution,stated that The State must ensure the implementation of equality in thestanding before the law. Nowadays it seems only the lower class thatmust obey the law, while the upper class seems to be immune to thelaw. They are hiding from the law behind the layers of their ownmoney. As if the law can be sold using money, even for those whocommit major crimes, corruption for example. While the lowerclasses who commit minor crimes can be imprisoned. Our country is acountry of law, then the law should be enforced, for all people and notjust for Reviews those who have the money. To realize theimplementation of the idea of a lawful welfare state then the Stateshould guarantee the right of every person to reach justice. In otherwords, the State must guarantee the implementation of legal aid to theimpoverished or Reviews those who cannot afford so that nonehas no access to justice that is mandated by the constitution. Legal aidadvocacy for the impoverished in the concept of a lawful welfare stateis certainly to be important in realizing the ideals of the lawful welfarestate that achieve social justice and general welfare of thepeople. Therefore, it is important to know the concept of advocacysuitable for the impoverished in a welfare state.


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