Abstract
Indonesia is a country that is very large and spacious with a wide variety of cultures and customs vary. A variety of cultures and customs is proof that Indonesia is built with very high ethical values. Ethics is a reflection of the Indonesian hierarchy of dignity and it should be maintained as a nation's personal identity. Along with the times, ethics comes with a more varied formation. Ethics is also developed in the dynamics of bureaucracy in Indonesia. But, after Indonesia's independence, the more ethical decline, particularly in relation to bureaucracy. To help smooth and in order that the research is comprehensive, the authors used a qualitative research approach as a tool. In addition, in order to balance the research, the author pairs this approach with the type of hermeneutic method, a method that examines the text and studies the behavior of the object. As a result, corrupt behavior becoming into behavior they always do, service to the community to be not optimal, as well as their responsibilities as officers are very low. In this case, I found the application and implementation of the zuhud principles are important in everyday life and/or ethics of their bureaucracy. Zuhud consists of principles of simplicity, integrity, and a strong sense of responsibility when it is done with sincerity and in accordance with the guidance Sharai. However, before the zuhud implemented and applied in bureaucratic ethics and everyday life, first need to be instilled positive attitudes toward zuhud value themselves. Zuhud did not mean anti-world an sich, but the zuhud is able to present a moderate stance between the importance of the world and the hereafter as well.
Highlights
Peradaban yang maju adalah produk dari bangsa yang beradab, yang didalamnya terdapat masyarakat yang memiliki pola pikir dan perilaku yang terpuji
Variety of cultures and customs is a proof that Indonesia is built with
Ethics is a reflection of the Indonesian hierarchy of dignity
Summary
Sedangkan metode analisis yang digunakan dalam tesis ini bermuara pada dua poin yang mengacu pada metode tafsir hermeneutika, yaitu teks dan perilaku. Ini, penafsiran berarti memahami teks sebagaimana yang dipahami pengarangnya, sebab apa yang disebut teks, menurut Schleiermacher, adalah ungkapan jiwa pengarangnya, sehingga seperti juga disebutkan dalam hukum Betti, apa yang disebut makna atau tafsiran atasnya tidak didasarkan atas kesimpulan kita melainkan diturunkan dan bersifat intruktif.[30] Teks yang di analisis tersebut berupa peraturan perundang-undangan dan kitab-kitab yang berkaitan dengan objek penelitian. Pemahaman atas tradisi si pengarang seperti yang disebutkan dalam hermeneutika objektif, tidak diperlukan lagi. Pengalaman dan tradisi yang ada pada si penafsir itu sendiri dan bukan berdasarkan tradisi si pengarang, sehingga hermeneutika tidak lagi sekedar mereproduksi ulang wacana yang telah diberikan pengarang melainkan memproduksi wacana baru demi kebutuhan masa kini sesuai dengan subjektifitas penafsir.
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