20/04/2014

ETIKA PROFESI

BAB 3 BERBAGAI KONSEP KESEPURNAAN ETIS THEORIES ABOUT RIGHT ACTION (ETHICAL THEORIES)
Oleh: Dr. Ir. Haryadi
JURUSAN TEKNIK MESIN POLITEKNIK NEGERI BANDUNG 2014

OBJEKTIF
Mahasiswa memahami berbagai konsep kesempurnaane is manusia

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Manfaat dan Kriteria

Man!aa eori e ika: Memberikan ke"elasan # konsis ensi # pemahaman yang sis ema is dan komprehensi!. Ini memberikan panduan prak is dalam memban u masalah moral menu"u solusi. $us i!ikasi kewa"iban dan kepu usan pro!esional# dan Dalam berhubungan morali as biasa dan pro!esional. %ri eria eori e ika yang baik: Harus "elas dan & koheren'# logis . %onsis en# idak ada prinsip(prinsip yang ber en angan dengan yang lain. )ergan ung hanya pada !ak a(!ak a . Ini harus menga ur nilai(nilai moral dasar se*ara sis ema is dan komprehensi! . Hal ini un uk memperbaiki priori as nilai(nilai dan memberikan bimbingan dalam segala si uasi. +esuai dengan keyakinan moral ki a & penilaian ' en ang pandangan dunia dan si uasi konkre .

Bebarapa macam teori

1. 2. /. 4. 2. 3. , ili arian -heory Du y . hi*s 0igh s -heory -he 1ir ue -heory +el!(realisa ion . hi*s $us i*e &4airness' -heory

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Teori Utilitarian
Dia"ukan pada abad ke 15 oleh $eremy )en ham dan $ohn + uar Mill un uk memban u legisla or menen ukan hukum yang se*ara moral erbaik. Menya akan bahwa indakan yang benar adalah maksimalisasi konsekuensi ang baik &6ood *onse7uen*es'# yai u berman!aa a au 8menimbang kebaikan a as keburukan9. Menimbang he *os s and bene!i s. -indakan yang benar adalah yang paling menghasilkan kepuasan erbesar erhadap orang yang erdampak. In analy:ing an issue in his approa*h# we ha;e o: Iden i!y he ;arious *ourses o! a* ion a;ailable o us. <sk who will be a!!e* ed by ea*h a* ion and wha bene!i s or harms will be deri;ed !rom ea*h. =hoose he a* ion ha will produ*e he grea es bene!i s and he leas harm. -he e hi*al a* ion is he one ha pro;ides he grea es good !or he grea es number.

Teori Etika Kewa iban !T"e d#t$ et"ic% t"eor$&

Dikemukakan oleh Immanuel %an &1>24(1?04'. Menya akan bahwa a* ions are *onse7uen*es o! per!orman*e o! one9s du ies su*h as# 8being hones 9# 8no *ause su!!ering o! o hers9# 8being !air o o hers in*luding he meek and week9# 8being gra e!ul9# 8keeping promises9 e *. $ohn 0awl# ga;e impor an*e o he a* ions ha would be ;olun arily agreed upon by all persons *on*erned# assuming impar iali y. 0awl proposed wo basi* moral prin*iples@ 1. ea*h person is en i led o he mos eA ensi;e amoun o! liber y *ompa ible wi h an e7ual amoun !or o hers# and 2. di!!eren*es in so*ial power and e*onomi* bene!i s are "us i!ied only when hey are likely o bene!i e;ery one# in*luding members o! he mos disad;an aged groups.

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=.B.D. 0oss# he )ri ish philosopher in rodu*ed he erm prima !a*ie du ies: 1. 4ideli y : du y o keep promises. 2. 0epara ion : du y o *ompensa e o hers when we harm hem. /. 6ra i ude : du y o hank hose who help us. 4. $us i*e : du y o re*ogni:e meri . 2. )ene!i*en*e : du y o re*ogni:e ine7uali y and impro;e he *ondi ion o! o hers. 3. +el!(impro;emen : du y o impro;e ;ir ue and in elligen*e. >. Con(mal!easan*e : du y no o in"ure o hers.

Teori 'ak !Ri("t% T"eor$&

Oleh Immanuel %an # Hak un uk akses erhadap kebenaran Hak a as pri;asi Hak un uk idak erluka Hak un uk membua perse u"uan H<M: Human righ s are eAplained in wo !orms# namely liber y righ s and wel!are righ s. Diber y righ s are righ s o eAer*ise one9s liber y and s resses du ies on o her people no o in er!ere wi h one9s !reedom. -he !our !ea ures o! liber y righ s &also *alled moral righ s'# whi*h lay he base !or 6o;ernmen <dminis ra ion# are: 0igh s are na ural in so !ar as hey are no in;en ed or *rea ed by go;ernmen . -hey are uni;ersal# as hey do no *hange !rom *oun ry o *oun ry. -hey are e7ual sin*e he righ s are he same !or all people# irrespe* i;e o! *as e# ra*e# *reed or seA. -hey are inalienable i.e.# one *anno hand o;er his righ s o ano her person su*h as selling onesel! o sla;ery. -he Bel!are 0igh s are he righ s o bene!i he needy !or a de*en human li!e# when one *an no earn hose bene!i s and when hose bene!i s are a;ailable in he so*ie y.

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T"e )irt#e T"eor$

-he heory ad;o*a ed by <ris o le# s ressed on he enden*y o a* a proper balan*e be ween eA remes o! *ondu* # emo ion# desire# a i udes o !ind he golden mean be ween he eA remes o! 8eA*ess9 or 8de!i*ien*y9.

-he mos impor an !a*ul ies o! he soul are: 1. -he power o! in elligen*e &al(7uwwah al(a7liyyah'(angeli*. 2. -he power o! anger &al(7uwwah al(ghadabiyyah'(!ero*ious. /. -he power o! desire &al(7uwwah al(shahwiyyah'(animalis i*. 4. -he power o! imagina ion &al(7uwwah al(wahmiyyah'( demonia*. I! he !a*ul y o! reason is pu in *on rol o! he o her !a*ul ies# i keeps hem in heir righ !ul pla*e and modera es heir eA*esses@ hey will work !or he wel!are o! man and shall per!orm use!ul !un* ions@ o herwise# no hing eA*ep e;il and mis*hie! will *ome o! hem. -he s ronges and he pures o! pleasures is he pleasure eAperien*ed by he !a*ul y o! reason. -his is a !orm o! pleasure whi*h is bo h inheren and na ural o man. I is a pleasure whi*h is *ons an # no sub"e* o he *hanging eAperien*es in his daily li!e.

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-he moral ;ir ues# here!ore# are: wisdom# *ourage# *has i y# and "us i*e. -he opposi e 7uali ies o! hese are: ignoran*e2# *owardi*e# *on*upis*en*e &glu ony and lus '# in"us i*e and yranny. -o !ind he real *en er# whi*h en ails absolu e modera ion# is hus di!!i*ul o a ain. -o remain a his *en er and o preser;e his balan*e is e;en more di!!i*ul . De!i*ien*y : E s upidi y# E *owardi*e# E le hargy # E submissi;eness Modera ion: E wisdom# E *ourage# E *has i y# E "us i*e .A*ess : E slyness# E !oolhardiness# E rapa*iousness# E yranny

Self*reali%ation Et"ic%
0igh a* ion *onsis s in seeking sel!(!ul!illmen . In one ;ersion o! his heory# he sel! o be reali:ed is de!ined by *aring rela ionships wi h o her indi;iduals and so*ie y. In ano her ;ersion *alled e hi*al egoism# he righ a* ion *onsis s in always promo ing wha is good !or onesel!. Co *aring and so*ie y rela ionships are assumed.

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Teori Keadilan J#%tice !Fairne%%& T"eor$

)erakar pada a"aran <ris o eles# Manya akan bahwa: Fe7uals should be rea ed e7ually and une7uals une7ually.G -he basi* moral 7ues ion in his approa*h is: How !air is an a* ionH Does i rea e;eryone in he same way# or does i show !a;ori ism and dis*rimina ionH Issues *rea e *on ro;ersies simply be*ause we do no bo her o *he*k he !airness or "us i*e. 4a;ori ism gi;es bene!i s o some people wi hou a "us i!iable reason !or singling hem ou @ dis*rimina ion imposes burdens on people who are no di!!eren !rom hose on whom burdens are no imposed. )o h !a;ori ism and dis*rimina ion are un"us and wrong.

SE+F* SE+F*,O-TRO+
I is a ;ir ue o! main aining personal dis*ipline. I means a s rong will and mo i;a ion and a;oidan*e o! !ear# ha red# la*k o! e!!or s# emp a ion# sel!(de*ep ion# and emo ional response. I en*ompasses *ourage and good "udgmen also. +el!(respe* promo es sel!(*on rol.

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RE+I.IO 0eligions ha;e played ma"or roles in shaping moral ;iews and moral ;alues# o;er geographi*al regions.=hris iani y has in!luen*ed he Bes ern *oun ries# Islam in he Middle(.as *oun ries# )uddhism and Hinduism in <sia# and =on!u*ianism in =hina. 4ur her# here is a s rong psy*hologi*al link be ween he moral and religious belie!s o! people !ollowing ;arious religions and !ai hs. 0eligions suppor moral responsibili y. -hey ha;e se high moral s andards. 4ai h in he religions pro;ides rus and his rus inspires people o be moral. -he religions insis on oleran*e and moral *on*ern !or o hers. Many pro!essionals who possess religious belie!s are mo i;a ed o be morally responsible.

RE+I.IO .a*h religion lays s ress on *er ain high moral s andards. 4or eAample# Hinduism holds poly heis i* &many gods' ;iew# and ;ir ues o! de;o ion and surrender o high order. =hris iani y belie;es in one dei y and emphasi:es on ;ir ues o! Do;e# 4ai h# and Hope. )uddhism is non( heis i* and !o*uses on *ompassion and Islam on one dei y and adheren*e o! ishan (piety or pursuit of excellence) and prayer. $udaism s resses he ;ir ue o! 8 sedakah9 &righ eousness'. )u many religious se* s ha;e adop ed poor moral s andards# e.g.# many religious se* s do no re*ogni:e e7ual righ s !or women. -he righ o worship is denied !or some people. Ieople are killed in he name o! or o promo e religion. -hus# *on!li* s eAis be ween he 8se*ular9 and religious people and be ween one religion and ano her. Hen*e# religious ;iews ha;e o be morally s*ru ini:ed.

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Etika S$ariat !/i0ine ,ommand Et"ic%&

<s per his prin*iple# he righ a* ion is de!ined by he *ommands by 6od. I implies ha o be moral# a person should belie;e in 6od and an a* ion is righ only i! i is *ommanded by 6od. Diha pembahasan en ang baik dan buruk. 0eligions su*h as Hinduism# Islam# and =hris iani y a**ep he eAis en*e o! 6od. )u )uddhism# -aoism# and =on!u*ianism adop only !ai h in a righ pa h and do no belie;e in 6od.

SE+F* SE+F*RESPE,T
I is de!ined as ;aluing onesel! in morally sui able ways. +el!(respe* in*ludes &a) recognition, which means respe* o o hers# heir ideas# de*isions# abili y# and righ s and &b) appraisal, which means properly ;aluing oursel;es as o how well we !a*e moral s andards and our personal *ommi men s &aims'. <n in ensi;e bu balan*ed !eeling o! sel!(respe* is sense o! honor. -his in*ludes in ense agony and guil !or wrong doings. +el!(*on rol is a ;ir ue o! main aining personal dis*ipline &sel!(regula ion'. =ourage is a bye(produ* o! sel!(respe* # whi*h makes a person !a*e he hardship in ra ional way

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Berba(ai 1Teori2 $an( +ain

1. F+esungguhnya yang paling mulia dian ara kalian adalah yang paling ber a7waG 2. FDemi "iwa dan penyempurnaannya. -elah %ami ilhamkan kepada "iwa keburukan dan ke a7waan &!u"uur dan a7wa'.G /. FDi egakkan agama & ermasuk e ika' di a as kebersihan &"iwa'.G 4. F+umber dari segala kesalahan adalah *in a dunia.G

Etika $an( Baik

Menghargai orang lain# dan lingkungan Ierduli dan berbagi $u"ur )erkemauan keras dan berani &=ourage' Menghargai wak u )erkomi men )eker"asama )erempa i Ier*aya diri +piri uali as +e ia kawan

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Referen%i
1. Caagara:an# 0.+.# 2003# < -eA book on Iro!essional . hi*s and Human 1alues# Cew <ge In erna ional &I' Dimi ed# Iublishers# Cew Delhi# India 2. <n(Cara7i# Muhammad Mahdi ibn abi Dharr# # $amiJ al( +aJada &-he =olle* or o! 4eli*i ies er"emahan ke dalam )ahasa Inggris oleh Muhammad )a7ir <nsari'# Islami* Iropaga ion Organi:a ion. /. Ka:di# Misbah M. -.# 4alsa!eh ye <khla7 &Meniru -uhan# er"emahan bahasa Indonesia oleh <mmar 4au:i Heriyadi'# $akar a: <l(Huda# 2003

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