Abstract
Corruption in Indonesia has injured the nation’s philosophy of being civilized and divine. From the various measures (laws) that have been implemented, the results have not shown the maximum, instead increasing the number of suspects. Prevention of these crimes is urgently needed by exploring the transcendence value of state law based on Pancasila. This study aims to describe the concept of preventing corruption with a transcendental approach. The method used is a literature review and philosophical approach and descriptive analysis. The result is that the concept of preventing the crime of corruption with a transcendental approach must be based on the divinity concept in the first principle of Pancasila by involving religious doctrine as a legal basis that exceeds moral and spiritual boundaries. Belief in the one and only God in Pancasila can create a solid foundation of trust and a self-sacrificing attitude (integrity), conscious servitude to God, and obedience to leaders, and can create values of civility. Pancasila-based legal transcendence is needed in the prevention of corruption. The state is expected to strengthen the divinity doctrine as the basis for the legal trend for citizens.
Highlights
Today’s understanding of corruption has risen to be narrower than the broad meaning of the past
In line with the characteristics of acts of corruption that have been mentioned, the Indonesian government limits the notion of corruption as an act against the law with the intention of enriching oneself, others, or corruption which results in detrimental to the state or the country’s economy as the Definition of Corruption According to Law No 20 of 2001
A big question that must be answered by Pancasila country is that what is the concept of preventing corruption with a transcendental approach in Indonesian context? This study aims to provide a description of the concept of corruption prevention through a fundamental understanding of the transcendental value of law in Pancasila
Summary
Today’s understanding of corruption has risen to be narrower than the broad meaning of the past. There are three terms that clarify the meaning of corruption. Corruption refers to the Mukhlishin deterioration of the ethical character of the person/perpetrator loss of moral integrity, or even the depravity of the person/perpetrator. Corruption generically describes social service groups, whatever the motive is caused by the deteriorating condition of institutional performance, and third, refers to types of practices such as bribes or rewards for conspiracies. Any religion strongly condemns acts of corruption. Actions of corruption are stated as cursed acts against both bribes and bribes (bribery) as well as corruption in dishonesty
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