Structural improvements imperative<\/p>\n
Reports of lavish spending in high places -- including a
\nmulti-billion-rupiah governor's house, a regent's swimming pool
\nand fleets of staff cars -- have made headlines in recent weeks.
\nNow there are allegations of corruption at the Ministry of
\nTransportation. One top official recently criticized such
\nexpenditure on the part of a section of the political elite. The
\nJakarta Post interviewed scholar Franz Magnis-Suseno on this
\nissue.<\/p>\n
Question: How important is the elite's role in providing
\nexamples in the life of the nation?<\/p>\n
Answer: I think the role of the country's elite and community
\nleaders is quite important in the Indonesian cultural
\nenvironment. The elite are regarded as role models.<\/p>\n
At almost all levels of life, the way a leader behaves, his
\nwork ethics and the way he communicates have a considerable
\ninfluence on his employees and the other people around him.<\/p>\n
But I really think that we should be careful not to view the
\nwhole of public morality from this angle alone.<\/p>\n
Q: Why not?<\/p>\n
A: First, leaders whom we know through the mass media can be
\npresented in a particular way. It is only public relations. By
\nmeans of public relations we can create a certain image.<\/p>\n
People do not reject an image constructed by public relations.
\nBut neither are they very much impressed by such images. The
\nreason is that they also look at the leaders' actions, especially
\nthose actions which directly affect them. That is why, although
\nthe personal morality of leaders is very important, this alone is
\nnot enough. This is where we need social ethics.<\/p>\n
Q: What are social ethics?<\/p>\n
A: Social ethics have an objective and a structural aspect.
\nObjective in the sense that they are not directly dependent on
\nparticular individuals. For instance, social ethics in their
\npolitical dimensions must be measured on the basis of whether or
\nnot our legal system is running according to the demands of a
\nstate that is based on law.<\/p>\n
In practice, a country is called strong when it is free from
\nupheavals, even if its leader is of mediocre intelligence or
\nweak. Take America as an example: Not all its presidents have had
\nsuperb qualities. But, since its political system runs well, the
\npeople do not really depend on the quality of a president.<\/p>\n
Now, to make this all come true, we should have the structural
\nelement I talked about just now. By \"structural\" I mean that a
\nstructure of decision-making should support ethics of development
\nrealization; it should be in line with social ethics.<\/p>\n
Q: How would it be in concrete terms?<\/p>\n
A: For instance, if the Peoples' Consultative Assembly dared
\nto question the government. The same applies to the House of
\nRepresentatives. If they had the courage to criticize what should
\nbe criticized; if they were not afraid of being recalled, for
\ninstance.<\/p>\n
This kind of mechanism would automatically hamper tendencies
\ntowards corruption. It would generate the values I am talking
\nabout, all of which are based on Pancasila.<\/p>\n
Such a system would foster good behavior. The press would
\nenjoy greater freedom. It would be very difficult for a
\npolitician, official or businessmen to engage in corrupt
\npractices, since everything would be scrutinized and brought into
\nthe open. I think democratic structures are going to play a key
\nrole. In fact, the 1945 Constitution provides the format. If we
\nwould like to promote social ethics, democracy should be pushed.<\/p>\n
Q: From a political and social ethics point of view, how do
\nyou see the general situation in Indonesia right now?<\/p>\n
A: There are good and bad sides. The good part is that all of
\nus are enjoying progress. We are making headway in all sectors.
\nFor instance, poverty alleviation, more social justice. Human
\nrights may be discussed openly, a push towards democracy is
\ntaking place. But, of course, there are still many shortcomings.
\nOne example: stories of violence appear in the newspapers every
\nday. People express their grievances to the National Human Rights
\nCommission or to the House.<\/p>\n
Worse still is the treatment of people in police custody. Take
\nthe treatment of the accused in the Marsinah case, for instance.
\nThat was truly embarrassing. Fifty years of independence, and we
\nstill have to cope with such matters.<\/p>\n
So, in my opinion, the upholding of justice is still a long
\nway off. This applies also to a state based on law. The House
\nspeaks in cautious tones. The Consultative Assembly has not
\nfunctioned as it should. Most cases of corruption have not been
\ndiscussed. The papers are scared to report on them for fear of
\nbeing closed. In short, we are still burdened with problems that
\nneed digging into for the sake of social ethics.<\/p>\n
Q: How much are people aware of these matters?<\/p>\n
A: I'm afraid that the people are keenly aware of them. Most
\nlecturing from people in top jobs is met with cynicism or
\nregarded as a passing storm alone. They have grown immune to such
\ntalks because they are aware of the reality. Thus, a strategy
\nthat amounts to lip service proves to be a self-defeating one.<\/p>\n
Q: What do we have to do then?<\/p>\n
A: Structural improvements are imperative. And they have to
\ntake place now, as we approach the end of the 20th century. It is
\ntime to make that leap and reach for reality; be done with hollow
\nrhetoric.<\/p>\n
During the New Order, we have made achievements in
\ndevelopment, state administration and foreign policy. Now is the
\ntime to make a stride in social ethics.<\/p>\n
Q: Doesn't all that require goodwill on the part of the
\nauthorities?<\/p>\n
A: Without goodwill on the part of the leaders it will,
\nindeed, be hard to bring about changes. All of us would like
\nchange to occur with wisdom -- in an evolutionary rather than a
\nrevolutionary way -- in ways that will guarantee continuity as
\nopposed to discontinuity. We have to make changes based on the
\nresults of our achievements, in accordance with our present
\nmodel. We should not change the model. (swa)<\/p>\n
Dr. Franz Magnis-Suseno is professor of social philosophy at
\nthe Driyarkara School of Philosophy in Jakarta.<\/p>",
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