The Pancasila Paper As an Ethics System

The Pancasila Paper As an Ethics System

 STUDENT EDUCATION

Title

"PANCASILA AS A SYSTEM OF ETHICS"

PROBLEMS

Asked to fulfill one of the tasks

Course: Pancasila Education

Academic Lecturer: Robby Oktavianus M., SC

                                                                               

                                                      

Arranged by:

1. 1.    Annisa Tri Hapsari 116 001                                                                 
2. 2.    Aditya Prasetyo 116 034                                                                      
3. 3.    Budi Setiawan 113 096                                                                         
4. 4.    Dedy 116 017                                                                                           
5. 5.    Eling 116 041                                                                                           
6. 6.    Eka Rizki Amalia 113 079                                                                     
7. 7.    Fatar Agape Lumban Tobing 113 132                                              
8. 8.    Riswandi                                                                                   116 014

CIVIL ENGINEERING STUDY PROGRAMS

FACULTY OF ENGINEERING

UNIVERSITY OF PALANGKA RAYA

YEAR 2016

FOREWORD

  Thank God we pray to God Almighty because of His mercy and guidance we can menyeselsikan with good cooperation and compact  and this paper titled "Pancasila As Ethics System" well.

       We would also like to thank Pa Robby Oktavianus M., Sc as our supervising lecturer who has given this task to us, with which we can know and understand the meaning of Pancasila as the Ethics System. Not to forget to all concerned, we thank you for helping to finish this paper well.

       This paper is far from perfect word hence the constructive criticism and suggestion from reader side of writer need. Hopefully this paper is useful for readers to increase knowledge.

Values, norms, and morals are interrelated concepts. In relation to Pancasila, all three will provide a complementary understanding as an ethical system.

These values ​​are described in practical or real life in society, nation and state then embodied in norms which then become guidelines. Those norms include:

1.       Moral Norm

In relation to human behavior which can be measured from good or bad angle, polite or rude, moral or unlucky.

2.       Legal Norms

A system of statutory regulations prevailing in a particular place and time in this sense of the rule of law. In that sense, Pancasila is the source of all sources of law.

Thus, Pancasila is not essentially a guide that is directly normative or practical but is a system of ethical values ​​that are the source of norms.

Palangka Raya, September 28, 2016

                                                                                  Author

TABLE OF CONTENTS

Cover ................................................. .................................................. ..................................... i

Foreword ................................................ .................................................. ...................... ii

Table of contents ................................................ .................................................. ............................... iii

CHAPTER I.   INTRODUCTION .............................................. .................................................. ...........   1                

1.1 Background ............................................... .................................................. ..................    1

1.2   Problem Formulation ............................................... .................................................. ..........   2

1.3 Author's Purpose ............................................... .................................................. .................. 2

CHAPTER II.   DISCUSSION ................................................. ........................................        

2.1.     Pancasila As Ethical System .............................................. ....................................... 2   

2.2      Understanding Concepts and Theory of Ethics ............................................ ................................    3

2.3.      Understanding Values, Norms, and Morals ........................................... ................................    4

2.4.     Understanding Basic Values, Instrumental Values, and Practical Values ​​........................................ .  5

2.5.     The Great Flows of Ethics ............................................. .................................................. . 9   

2.6.   Ethics of Pancasila ................................................ .................................................. .................. 9

2.7.      Relationship Value, Norm and Moral ........................................... ................................. 14

CHAPTER III.    CLOSING ................................................. ............................................

SUGGESTIONS AND CRITICS ............................................... .................................................. ..............   15

CONCLUSION ................................................. .................................................. ...................... 15

BIBLIOGRAPHY ................................................ .................................................. ............... 16

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CHAPTER I

PRELIMINARY

1.1      BACKGROUND

    Pancasila is the foundation of the state of Indonesia which plays an important role in every aspect of Indonesian society, one of which is "Pancasila as an ethical system". In the international world Indonesia is famous as one of the countries that have good ethics, friendly people, courtesy, etc.

          Pancasila is a single compound unity, each sila can not stand alone apart from the other precepts, among the precepts one and the other does not contradict each other. The essence and content of Pancasila is a monoplural human being who has un

sur-elements of the order of nature (physical -rohani), the nature of nature (individual-social beings), the position of nature as a stand-alone person, the creature of God Almighty. Pancasila is the embodiment of the human essence of monopluralis as a unity

        Pancasila plays a big role in shaping the mindset of the Indonesian nation so that the nation of Indonesia can be appreciated as one of the civilized nation in the world. The tendency to regard indifferent and trivial to the presence of Pancasila is expected to be abandoned and abandoned, because Pancasila must be practiced by Indonesian citizens. Another reason because   the great nation is a civilized nation. The formation of ethics is not a difficult thing and easy to do, because ethics comes from the behavior, words, deeds, and our respective conscience.

1.2      PROBLEM FORMULATION

a.        What is the meaning of Pancasila as the Ethics System?

b.       How to understand the concepts and theories of ethics?

c.        What are the Values, Norms, and Morals contained in ethics?

d.       What is the Base Value, Instrumental Value, and Practical Value?

e.        What is the relationship between Value, Norm and Moral?

1.3      AUTHOR'S OBJECTIVES

a.        To fulfill the task of Pancasila course given by Supervisor.

b.       To know more about the purpose of Pancasila as the Ethics System.

c.        To inform the reader about Pancasila as the Ethics System.

CHAPTER II

DISCUSSION

2.1.PANCASILA AS A SYSTEM OF ETHICS

Ethics is a science that discusses and how we are and why we follow a certain moral teaching, or how we should take a responsible stance against moral teachings.

Ethics is concerned with values ​​of value because ethics primarily deals with issues related to "moral" and "unlucky", "good" and "bad" grades.

2.1.1        Ethics is a branch of philosophy and is also a branch of the humanities sciences (humanities). As a branch of philosophy, ethics discusses fundamental systems of thought about doctrine and moral views.And as a branch of science, ethics discusses how and why we follow a certain moral teaching.

2.1.2   Ethics as a science divided into two, namely general ethics and special ethics.

•                      General ethics addresses the general principles that apply to every human action. In Western and Eastern philosophy, as in China and as in Islam, the schools of ethical thought are diverse. But in principle general ethics discusses the principles of human actions and deeds, and what value systems are contained therein.

·                      Special ethics is divided into two: individual ethics and social ethics.

·                      The indvidual ethic discusses the human's obligations to himself and with     his religious beliefs as well as his conscience, his duty and his responsibility to his Lord.

·                      Social ethics in other matters discusses social obligations and norms that should be adhered to in the relationships of fellow human beings, society, nation and state. Social ethics includes more specific ethical branches such as family ethics, professional ethics, business ethics, environmental ethics, educational ethics, medical ethics, journalistic ethics, sexual ethics and political ethics. Political ethics as a branch of social ethics thus discusses the obligations and norms in political life, namely how a person in a state society (which embraces a particular political system) is politically related to another person or group of people.

·                      In carrying out political relationships one must know and understand the norms and obligations that must be obeyed. And Pancasila plays a role in the realization of a good ethical system in this country.Every time and everywhere we are we are obliged to be ethical in every way we behave. As stated in the second precept of "just and beadab humanity" it is undeniable that the presence of Pancasila in building the ethics of this nation is very big berandil. Each principle is essentially its own principle and function, but as a whole is a systematic unity.                           

2.2 UNDERSTAND CONCEPTS AND ETHICAL THEORIES

From the origin of the word, ethics comes from the Greek "ethos" which means good customs. The development of ethics is the study of human habits based on agreements according to different space and time that describes the human nature in life in general. And ethics has different meanings seen from different user's point of view from that term.

For philosophers, ethics is the science or formal study of morality.

According to Big Indonesian Dictionary, ethics is the value of right and wrong that a group or society holds.

According to Maryani Ludigdo (2001), ethics is a set of values ​​or norms or guidelines that regulate human behavior, both what must be done and abandoned by a group or group of society or profession.

In examining the problem, ethics consists of 2 theories:

2.2.1 Theory of Consequentialism

A group of consequentialist theories that judge either the bad behavior of mausia or whether or not a human being based on the consequences or consequences. It is seen from whether the act or action as a whole brings more good consequences than bad or otherwise. This theory based itself on a belief that human life is naturally leads to a goal.Included in the consequentialist and teleological groups are the theories of egoism, eudaimonism, and utilarism.In accordance with the consequent word that ethics is in accordance with what he said and did.

2.2.2 The Non-Consequentialist Theory

·         This theory assesses either the badness of the action or the rightness of the action without seeing the consequences or consequences, but with law or moral standards. This theory is also called the deontologist ethic because it emphasizes the concept of moral obligation that must be obeyed by human beings.

2.3   UNDERSTANDING VALUE, NORMA, AND MORAL

2.3.1 Value is a trustworthiness that exists in an object to satisfy a human being. The nature of an object that causes the interest of a person or group. Value comes from the mind that serves to encourage and direct (motivator) attitude and human behavior.

2.3.2        Value as a system is one form of culture in addition to social systems and works.

The views of experts on the values ​​contained in society:

Alport identifies the values ​​that exist in the life of the community                                  in six kinds, namely:

1). Value theory

2). Economic value

3). Aesthetic value

4). Social value

5). Political value and

6). Religious value

ii.Max Scheler, grouping values ​​into four levels, namely:

1). Value of enjoyment

2). Value of life

3). Psychological value

4). Spiritual values

Notonagoro, distinguishes the value into three, namely:

1). Material value

2). Vital value

3). The value of femininity

2.3.3 Values ​​serve as a guide to determine the life of every human being. Human values ​​are in the conscience, heart and mind as a belief and belief that comes from various value systems.

2.3.4 Norms are manifestations of human dignity as cultural, moral, religious, and social beings. Norma is a consciousness and noble attitude desired by the values ​​to be obeyed. Therefore norms in the realization of religious norms, norms of philosophy, norms of decency, legal norms and social norms. Norma has the power to obey because of sanctions. The norms contained in the community include:

2.3.5        Religious norms: are the conditions of community life that are religious.

2.3.6 Moral Norms: is a provision of life that comes from the conscience, morals or philosophy of life.

2.3.7 Legal norms: are the applicable written provisions and are sourced from the law of a particular State.

2.3.8        Social norms: are the conditions of life that apply in the relationships between people in society.

2.3.9   Morals derived from the word mos (mores) are synonymous with decency, behavior. Moral is a doctrine of good and evil, which concerns human behavior and deeds. A person who is obedient to the rules, norms and norms prevailing in his society, is considered appropriate and acts morally. If the opposite happens then the person is considered immoral. The morals in their manifestations may be true rules and or principles, both praiseworthy and noble. Morals can be loyalty, obedience to values ​​and norms that bind social life, nation and state.

2.4  UNDERSTANDING BASIC VALUES, INSTRUMENTAL VALUES, AND PRACTICAL VALUES

2.4.1 Basic Value

Although values ​​are abstract and can not be observed by human senses, but in reality values ​​are related to human behavior. Everyone has a basic value that is in the form of essence, essence, essence or deep meaning of these values. The basic value is universal because it involves the reality of the object of all things.

Examples of the nature of God, human beings and other living creatures. The basic value relating to the nature of human values ​​must be based on the nature of humanity described in the legal norms termed the basic rights (human rights). And if the base value is based on the essence of an object (power, action, space and time) then that base value can also be called a norm realized in practical life. The basic value that becomes the source of ethics for the Indonesian nation is the values ​​contained in Pancasila

2.4.2 Instrumental Value

Instrumental value is the value that becomes the guideline of the implementation of the basic value. The basic values ​​can not be fully meaningful if they do not have clear and concrete formulations and parameters or measurements. If the instrumental value is related to human behavior in everyday life of eating it will become the moral norm. But if the instrumental value is related to an organization or State, then the instrumental value is a direction, policy, or strategy that is based on the basic values ​​so it can also be said that the instrumental value is an explicit of the basic value. In the constitutional life of the Republic of Indonesia, instrumental values ​​can be found in the articles of the constitution which is the translation of Pancasila.

2.4.3 Praxis value is a further explanation of instrumental value in real life thus praxis value is a real implementation of the basic values.

2.5 FLOW - GREAT FLOWS ETHICS

In the study of ethics known three great theories / streams, namely deontology, teleology and virtue. Each stream has its own point of view in judging whether an action is said to be good or bad.

2.5.1 Deontology Ethics

Deontological ethics views that action is judged good or bad based on whether the action is appropriate or not with the obligation. Deontology ethics does not question the consequences of such actions, good or bad.Goodness is when a person does what is already his duty.

The figure who propounded this theory was Immanuel Kant (1734-1804). Kant rejected as a result of an action as a basis for judging such action   because the result   did not guarantee the universality and consistency in acting and judging an action (Keraf, 2002: 9).

The moral obligation as a manifestation of the moral law is something that has been embedded in every human self that is universal. The man within himself is categorically already equipped with an understanding of an action that is good or bad, and the necessity to do good and not to do evil must be done as an unconditional order (categorical imperative).

The moral duty of not to commit corruption, for example, is an unconditional act that must be done by everyone. Not because of the results or the existence of certain goals to be achieved, but because everyone has morally understood that corruption is an act that is considered bad by anyone. Deontological ethics emphasizes that policy / action must be based on motivation and good will from within, without expecting any compensation from actions taken (Kuswanjono, 2008: 7).

The measure of goodness in deontological ethics is obligation, goodwill, hard work and free autonomy. Every action is said to be good if it is implemented because it is based on moral obligation and for moral obligation.It is good if it is based on good will and hard work and earnest to do it, and   good action is based on its free autonomy without external compulsion.

2.5.2 Teleological Ethics

The teleological ethic view is the opposite of deontology ethics, that is, either a bad action is seen by the purpose or effect of that action. Teleological ethics assists the difficulty of deontological ethics when responding when confronted with concrete situations when confronted with two or more contradictory obligations with one another. The answer given by teleological ethics is situational ie choosing which one has a good effect even though it must violate the obligation, the value of another norm.

When a disaster is occurring the situation is usually chaos. In these circumstances, fulfilling obligations is often difficult. A simple example of the obligation to wear a helmet for a motorist can not be fulfilled because it focuses more on one goal of seeking safety. The obligation to pay taxes and debts is also difficult to fulfill due to the loss of all property. In such circumstances, teleological ethics needs to be considered, for good effect, some of the obligations of tolerance are not met.

The problem that then arises is a good result, according to whom? Is it good by the offender or by others? On this question, the ethics of teleology can be classified into two, namely ethical egoism and utilitarianism

1) Ethical Egoism views that good action is an action that is good for the perpetrator. Everyone is morally justified pursuing happiness for himself and is considered wrong or bad if he lets himself be miserable and harmed.

2) Utilitarianism considers that the good of an act depends on how it affects many people. Actions are said to be good when bringing great benefits and giving benefit to as many people as possible. In determining a dilemmatic action the first one is to see which has the smallest and second loss of benefit which is most beneficial for many, since it may be of great benefit but can be enjoyed only by a small number of people. The ethics of utilitarianism is not fixed on the values ​​or norms that exist because the views of values ​​and norms are very likely to have diversity. But every action is always seen whether the impact will be beneficial to many people or not.

If the action will only benefit a small number of people or even harm it must be sought alternatives of other actions. The ethics of utilitarianism are more realistic, open to a variety of action alternatives and oriented to the great benefits and which benefit many people. Utilitarians try to produce maximum pleasure and minimum pain, counting their own pleasure and pain as no more or less important than anyone else's (Wenz, 2001: 86).

This ethics of utilitarianism answers the question of the ethos of egoism, that it is the benefit of many people that is preferred. Self-utilization is permissible, since the benefit must be shared with others. Utilitarianism, however, also has its flaws. Sonny Keraf (2002: 19-21) notes there are six weaknesses of this ethic, namely:

(1) For reasons of benefit to the masses means that some communities will be harmed, and that is justified.Thus utilitarianism justifies the existence of injustice especially against minorities.

(2) In practical terms, the public sees the benefit in terms of materialistic quantity, taking into account non-material benefits such as compassion, good name, rights and so on.

(3) Due to the many benefits expected from the material side that are certainly related to economic issues, then in the name of the economy ideal things such as nationalism, the dignity of the nation will be neglected, for example in the name of entering foreign investors then the assets of the state are sold to foreign parties, or on behalf of increasing the country's foreign exchange, the sending of TKW is increased. The thing that causes big problems is when the environment is damaged in the name of the welfare of society.

(4) The utility viewed by the ethics of utilitarianism is often seen in the short term, seeing no long-term effects.In fact, for example in environmental issues, the current policy will have a negative impact on the future.

(5) Because utilitarian ethics does not value values ​​and norms, but rather on results orientation, actions violating values ​​and norms on behalf of large benefits, such as gambling / prostitution, may be justified.

(6) The ethics of utilitarianism have difficulty determining which is preferable to the greatest benefit but felt by the few societies or the benefit that many more felt by many people even though their usefulness is small.

Recognizing the weaknesses the ethics of utilitarianism distinguish them in two levels, namely rule and action utilitarianism. On this basis, then:

First, every policy and action should be checked whether it is against the values ​​and norms or not. If it is contradictory then such policies and actions should be rejected even if they have great benefits.

Second, the benefit must be seen not only the physical but also the non-physical such as mental damage, morality, environmental damage and so on.

Third, against the disadvantaged society requires a personal approach and adequate compensation to minimize material and non-material losses.

c. Ethics of Virtue

This ethic does not question the consequences of an action, nor does it based on moral judgments on obligations to universal moral law, but on the development of moral character in each person. People are not just doing good, but being good people. Moral character is built by imitating the good deeds done by the great figures. This internalization can be built through stories, histories in which it contains virtue values ​​to be lived and imitated by its people. The weakness of this ethic is that when it occurs in a pluralistic society, the characters who are role models also vary so that the concept of virtue becomes very diverse as well, and this situation is feared will cause social clash.

The weakness of ethics of virtue can be overcome by directing exemplary not on figure figures, but on good deeds done by the character itself, so that will be found the general principles of what moral character is like.

2.6. ETHICS PANCASILA

The ethics of Pancasila does not position itself differently or contradict the great ethical flows that are based on the obligations, the purpose of action and the development of moral character, but rather summarize from the great flows. Ethics Pancasila is an ethic based on good and bad judgments on the values ​​of Pancasila, namely the value of Godhead, Humanity, Unity, People and Justice.One deeds are said to be good not only if not contrary to those values, but also appropriate and enhance the value- the value of Pancasila. The values ​​of Pancasila though are the crystallization of values ​​that live in the social, religious, and cultural realities of Indonesian culture, but in fact the values ​​of Pancasila are also universally acceptable to anyone and anytime.

The Pancasila ethic speaks of the very basic values ​​in human life. The first value is the Godhead. Hierarchically this value can be regarded as the highest value because it involves an absolute value. All good values ​​are derived from this value. An act is said to be good if it is not contrary to the value, the method and the law of God. Such views can be empirically proven that any act that violates the values, the method and the law of God, be it related to the relationship between humans and nature will certainly have a bad effect. God's love of affectionate relationships leads to conflict and hostility. Violation of God's method to preserve nature will result in natural disasters, and others

The second value is Humanity. An act is said to be good if it is in accordance with the values ​​of Humanity. The main principle in the humanitarian value of Pancasila is justice and civilization. Justice requires a balance between the birth and the inner, the physical and the spiritual, the individual and the social, the independent and independent creatures of God bound by God's laws. Civilization indicates human superiority compared to other beings, ie animals, plants, and inanimate objects. Therefore it is said to be good if it is in accordance with the values ​​of humanity based on the concept of justice and civilization.

The third value is Unity. An act is said to be good if it can strengthen unity and unity. Selfishness and self-centeredness are bad deeds, as are divisive attitudes. Very likely someone seemed to base his actions on behalf of religion (sila-1), but if such actions can break the unity and integrity of the Pancasila ethical point of view is not a good deed. The fourth value is Democracy. In connection with this populace contained another very important value of the value of wisdom / wisdom and deliberation. The word wisdom is oriented towards actions that contain the highest value of goodness.

On behalf of seeking kindness, minority views are not necessarily less than the majority. Excellent lessons such as the seven-word abolition of the first charter of the Jakarta Charter. Most PPKI members agree on the seven words, but pay attention to the few (from the East) groups that are argumentatively and realistically acceptable, so the minority view is "won" over the majority view. Thus, the act is not necessarily good if it is approved / beneficial to the people, but the act is good if based on a deliberation based on the concept of wisdom / wisdom.

The fifth value is Justice. If in the second principle mentioned the word fair, then the word is more seen in the human context as individuals. The value of justice in the fifth precept is more directed to the social context. An act is said to be good if it is in accordance with the principle of justice of many societies. According to Kohlberg (1995: 37), justice is a major virtue for every person and society. Justice assumes each other as a partner who is free and equal to others.

Given the values ​​contained in Pancasila, Pancasila can be a very strong ethical system, the values ​​that exist are not only fundamental, but also realistic and applicable. If in the study of axiology said that the existence of value precedes facts, then the values ​​of Pancasila are ideal values ​​that already exist in the ideals of the Indonesian nation that must be realized in the reality of life. Those values ​​in the term Notonagoro are universal and universal abstract values, ie values ​​encompassing the reality of humanity wherever, whenever and is the basis for every action and the emergence of other values. For example, God's value will result in spiritual values, obedience, and tolerance. The value of humanity, resulting in the value of decency, please help, appreciation, respect, cooperation, and others. The value of Unity produces the value of homeland love, sacrifice and others. People's Values ​​produce values ​​of respect for difference, equality, etc. Values ​​of Justice produce caring values, economic alignments, mutual progress and others.

7. PROVIDE THE VALUE OF EVERY POSSIBILITY OF SILA PANCASILA

Pancasila as the foundation of the philosophy of the nation and state of the Republic of Indonesia is an inseparable value with each of the silanya. This is because when viewed one by one from each sila, can be found in the life of another nation. The meaning of Pancasila lies in the values ​​of each sila as a unity that can not be twisted its location and arrangement. However, to better understand the values ​​contained in each of the principles of Pancasila, the following we describe:

1)     Belief in the One Supreme

This majestic Godhead's values ​​encompass and inspire the other four precepts. In this precepts contained the value that the established state is the embodiment of human destiny as the omnipotent God.

The consequence that arises later is the realization of humanity especially in relation to the basic human rights (human rights) that every citizen has the freedom to embrace the religion and run the worship according to their beliefs and beliefs respectively. It has been guaranteed in Article 29 of the Constitution. In addition, within the state of Indonesia there can be no ideology that excludes or deny the existence of God (atheism).

2)     Just and Civilized Humanity

Humanity comes from the word human beings are cultured with the potential of thought, taste, intention and inventiveness. That potential puts people at a high level of dignity who are aware of their values ​​and norms.Humanity mainly means the nature and characteristic of human beings in accordance with dignity. Fair means fair that is equal and in accordance with the rights and obligations of a person. Civilized synonymous with courtesy, virtuous, and moral, that is to say, the attitude of life, decisions and actions must always be based on the values ​​of virtue, modesty, and decency. Thus, this precepts have the meaning of awareness of attitudes and deeds based on the potential of human conscience in relation to the norms and morals generally, both to oneself, to fellow human beings,

The essence of the above understanding is in accordance with the Preamble of the 1945 Constitution of the First Paragraph: "that indeed freedom is the right of all nations and, therefore, the occupation of the world shall be abolished, for it is not in accordance with humanity and justice ...". Furthermore, can be seen penjabarannnya in the body of the Constitution.

3)     Unity of Indonesia

Unity comes from the word one meaning is not fragmented. Unity implies the unity of various patterns that vary into one roundness. The unity of Indonesia in this third principle includes unity in the sense of ideology, politics, economy, social culture and security. Indonesian unity is the unity of the nation that inhabits the whole of Indonesia. The united because it is driven to achieve a free national life in an independent and sovereign state container. Unity Indonesia is a dynamic factor in the life of the Indonesian nation and aims to protect the entire nation and the entire blood of Indonesia, promoting the general welfare and intellectual life of the nation, and realizing a lasting world peace.

Persatuan Indonesia is a manifestation of the Indonesian nationhood that is imbued with the Belief in the One Supreme God, as well as a just and civilized humanity. Therefore, Indonesian nationalism is not narrow (chauvinistis), but it respects other nations. Indonesian nationalism overcomes class, ethnicity and descent.This is in accordance with the fourth paragraph of the Preamble of the 1945 Constitution which reads, "Later than that to establish an Indonesian State Government that protects the whole Indonesian nation and the entire blood of Indonesia ...". Furthermore, can be seen elaboration in the body of the 1945 Constitution.

4) Democracy Lead by Wisdom of Wisdom in Consultation / Representation

Democracy comes from the word of the people is a group of people who dwell in one region of a certain country. This means that the Indonesian nation embraces a democratic system that places the people at the highest position in the power hierarchy.

The wisdom of wisdom means the use of a healthy ratio or mind by always considering the unity and unity of the nation, the people's interests and being carried out knowingly, honestly and responsibly and encouraged in good faith according to the conscience. Deliberation is a typical Indonesian personality procedure to formulate or decide something based on the will of the people so as to achieve a unanimous and consensus decision.Representation is a system, in a sense, a means of seeking the participation of the people to take part in the life of the state through representative institutions.

Thus this precepts have the meaning that the people in carrying out their duties of authority participate in decision making. This principle is the foundation of the principle of kinship of the community as well as the principle or principle of Indonesian governance as stated in the fourth paragraph of the Preamble of the 1945 Constitution which reads: "... then the nationalistic independence of Indonesia, which is the sovereignty of the people ..."

5)     Social Justice For All Indonesians

Social justice means justice prevailing in society in all spheres of life, both material and spiritual. The whole people of Indonesia means for every person who becomes the people of Indonesia.

The notion is not the same as socialistic or communal sense because social justice in the fifth precept implies the importance of the relationship between human as person and human being as part of society. The consequences include:

a)      Distributive justice is a relationship of justice between the state and its citizens in the sense that the state is obliged to fulfill justice in the form of distributing justice, in the form of welfare, assistance, subsidies and opportunities in living together based on rights and obligations.

b)      Legal justice is a relationship of justice between citizens to the state, in this case the wargalah party that must fulfill justice in the form of compliance with laws and regulations applicable within the state.

c)       commutative justice is a relationship of justice between citizens or with others on a reciprocal basis.Thus, it takes balance and harmony between the two so that the goal of harmonization will be achieved. The essence of this principle is stated in the Preamble to the 1945 Constitution, namely: "and the struggle for the independence of the nation of Indonesia ... an independent, united, sovereign, just and prosperous Indonesia."

2.7 RELATIONSHIPS VALUE, NORMA, AND MORAL

Values, norms and morals directly or indirectly have a fairly close relationship, because each will determine the ethics of this nation. Its relation can be summarized as follows:

Value: the quality of a useful for human life (both inner and inner).

-          Abstract values ​​can only be understood, thought, understood and lived by humans. Values ​​relate to the hopes, ideals, desires, and all things of human inward consideration

-          Values ​​can also be subjective when given by the subject, and are objective when attached to something detached by the meaning of human judgment

Norm: the concrete form of value, which guides the attitude and behavior of man. The legal norm is the most powerful norm of its validity, because it can be imposed by an external power, such as a ruler or law enforcement.

Values ​​and norms are always related to morals and ethics.

 The moral meaning embodied in a person's personality will be reflected in his attitude and behavior. Norma guides the attitude and behavior of human beings.

 Morals and ethics are very closely related.

The linkage of values, norms and morals is a reality that should be maintained at all times in human life and life.The linkage is absolutely underscored if an individual, a society, a nation and a nation wants a strong foundation to grow and develop. As mentioned above, the value will be useful to guide the attitude and human behavior when dikonkritkan and formulated to be more objective, making it easier for human to describe it in daily activities.

In relation to morals, derived activities of values ​​and norms will gain human integrity and dignity. The degree of personality is greatly determined by the morality that guards it. Meanwhile, the relationship between morals and ethics is sometimes or often aligned with its meaning and meaning. However, ethics in its sense is not authorized to determine what one can and should not do. That authority is seen to be in the hands of those who give moral teachings.

CHAPTER III

COVER

·         Thus the paper writing about Pancasila As Ethics System.

·         Hope authors hopefully this paper writing useful and increase the author's knowledge, especially to the readers in general.

SUGGESTIONS AND CRITICS

         Suggestions and constructive criticisms are desperately needed by readers to improve this paper far from perfect.

CONCLUSION

        Conclusions from the author's learning during the preparation of this paper, the authors can draw the following conclusions:

        The supporter of Pancasila as an ethical system is that Pancasila plays a role in the realization of a good ethical system in the country. At every moment and everywhere we are we are obliged to be ethical in every way we behave. As stated in the second precept on Pancasila, namely "Just and civilized humanity" so it can not be denied that the presence of Pancasila in building the ethics of this nation is very big berandil. By animating the points of Pancasila, society can behave in accordance with ethics both prevailing in society and nation and state.

BIBLIOGRAPHY

http://sintadevi597.blogspot.co.id/2016/03/makalah-pancasila-as-sistem-etika.html

http://budisma1.blogspot.com/2011/07/pancasila-as-sistem-etika.html

http://septianludy.blogspot.co.id/2014/07/pancasila-as-sistem-etika_8.html

Latif, Yudi, 2011, State Plenary (Historisitas, Rationalitas, and Aktualitas Pancasila), PT Gramedia Pustaka Utama, Jakarta

Pancasila As a Defense and Security Development Paradigm, http: //www.harypr.com/

UGM PSP and TIFA Foundation, Pancasila Basic Country Course President Soekarno on Pancasila, 1st Edition, 1st Print, Aditya Media in cooperation with Pancasila Study Center (PSP), Yogyakarta and TIFA Foundation Jakarta