Korupsi bukan saja bermakna merugikan keuangan Negara atau perekonomian Negara secara kuantitatif, korupsi merupakan perbuatan yang bertentangan dengan hak konstitusionalitas warga Negara untuk mendapatkan pekerjaan yang layak bagi kemanusiaan dan penghidupan yang layak bagi kemanusiaan. Korupsi merupakan perbuatan yang merongrong ideologi bangsa sebagai landasan dan arah keberlangsungan peradaban bangsa. Korupsi merupakan perbuatan yang dapat disejajarkan dengan bughot (pemberontakan) terhadap sendi-sendi keteraturan Negara hukum. Putusan hakim perkara korupsi merupakan hukum yang konkrit dan langsung mengikat untuk mewujudkan tujuan luhur dalam pembentukan Negara. Putusan hakim perkara korupsi menjadi risalah sejarah dalam membangun peradaban umat manusia untuk hidup sejahtera, tertib, cerdas, dan adil secara utuh. Hukum yang baik (bersumber dari nilai moralitas) dan hukum yang benar (bersumber dari nilai konstitusionalitas), harus dan wajib menjadi paradigm dalam membangun grand design hukum yang dapat mencegah dan memberantas korupsi di Indonesia. Paradigma desain putusan hakim perkara korupsi di Indonesia harus simetris dengan konsep Negara hukum yang sebenarnya. Putusan hakim perkara korupsi hakekatnya merupakan wujud Negara hukum yang mensejahterahkan rakyatnya. Putusan hakim perkara korupsi yang menjamin kepastian hukum yang adil sebagai wujud ketertiban dan keteraturan dalam tata kelola pemerintahan yang baik dan benar. Putusan hakim perkara korupsi yang menjamin kepastian hukum yang adil mempunyai kekuatan sebagai alat centripetal dan centrifugal dalam mewujudkan keadilan social bagi seluruh rakyat Indonesia.Kata Kunci : hukum, korupsi, baik, benar
The most obvious shift in the order of interactions and values in social interactions after the reform era is the issue of appropriateness and appropriateness of values and interactions in family-household (private-domestic) affairs. However, after the reform era, the values and interactions in a family or household have been distorted by the state authorities into public affair and are no longer a private (domestic) affair. The fundamental problem of law enforcement lies in the conception of harmonizing the relationship of values. In the context of law enforcement related to domestic violence, the harmonization of the values that form the basis of the interaction system and the values that underlie a household with the values established in the formal state law, namely Law No. 23 of 2004 concerning the Elimination of Domestic Violence. The basic problem that occurs is the misalignment of the implementation of legal politics, the values that are the basis of household building as stated in the PKDRT Law, do not originate from religious moral values. Meanwhile, all Indonesian citizens must be religious and believe in God Almighty. Keywords: politics law, criminal violence, judicial perspective
The existence of Baduy community in Lebak Regency is classified into 3 (three) groups, namely: a. Inner Baduy (Urang Kanekes); b. Outer Baduy (Urang Panamping); c. Baduy Dangka. In general, it can be described that the first group called the Baduy Dalam (Urang Kanekes) community is a society that obeys the entire rules or rules set by Pu'un (Kepala Adat). Baduy Dalam community lives in 3 (three) villages of Cibeo, Cikartawana, and Cikeusik. Related to the custom law in Baduy Dalam, for its adherents there is the enforcement of customary law, that is with the enforcement of customary criminal law for the offenders are subject to strict sanctions.One is the customary criminal society Baduy Dalam which provides social crime penalties for the community Banduy In violation of customary law. Philosophically Social work penalty is in harmony with the fifth principle of Pancasila, which is social justice for all the people of Indonesia, in which the value of hard work is included. In carrying out the social work crime, the convicted person is required to work hard in serving the crime. Social work crime is the "indigenous culture" of the Indonesian nation, because in Indonesian customary law is not known criminal deprivation of independence, namely imprisonment and imprisonment. The conformity of values adopted by the Indonesian nation with the values of social work crime is a driving force in the successful implementation of social work crime.
Keanekaragaman harus menjadi kekayaan dan bukan hanya sekedar beda yang satu. Tulisan ini mencoba menjelaskan problem doktrin hukum formal Negara (Konstitusi) yang mengatur tentang hubungan antara Ras (Keturunan atau Etnik) yang ada di Indonesia. Hukum tentang pengaturan Ras (Keturunan atau Etnik) di Indonesia, tidak bisa dilihat dari perspektif baik dan buruk saja, tetapi hukum pengaturan Ras (Keturunan atau Etnik) di Indonesia harus dilihat dalam perspektif benar dan salah. Antara ketentuan satu dengan yang lainnya masih saling bertentangan yang menjadi penyebab problem konstitusional ketidakteraturan hukum yang mengatur jaminan hak dan kewajiban bagi WNI ras dan etnis China secara sejajar dengan WNI asli. Pembedaan WNI asli dan tidak asli menjadi bukti problem ketidakteraturan hukum yang menjustifikasi Rasisme di Indonesia. Hal ini mengakibatkan perbedaan perlakuan dari penyelenggara Negara terhadap WNI tidak asli dari ras dan etnis China dalam bidang sosial, budaya, agama, kependudukan dan keimigrasian.
The existence of Baduy community in Lebak Regency is classified into 3 (three) groups, namely: a. Inner Baduy (Urang Kanekes); b. Outer Baduy (Urang Panamping); c. Baduy Dangka. In general, it can be described that the first group called the Baduy Dalam (Urang Kanekes) community is a society that obeys the entire rules or rules set by Pu'un (Kepala Adat). Baduy Dalam community lives in 3 (three) villages of Cibeo, Cikartawana, and Cikeusik. Related to the custom law in Baduy Dalam, for its adherents there is the enforcement of customary law, that is with the enforcement of customary criminal law for the offenders are subject to strict sanctions.One is the customary criminal society Baduy Dalam which provides social crime penalties for the community Banduy In violation of customary law. Philosophically Social work penalty is in harmony with the fifth principle of Pancasila, which is social justice for all the people of Indonesia, in which the value of hard work is included. In carrying out the social work crime, the convicted person is required to work hard in serving the crime. Social work crime is the "indigenous culture" of the Indonesian nation, because in Indonesian customary law is not known criminal deprivation of independence, namely imprisonment and imprisonment. The conformity of values adopted by the Indonesian nation with the values of social work crime is a driving force in the successful implementation of social work crime.
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