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Between Facts and Norms, Pemikiran Hukum Jürgen Habermas (2): Pengantar dari Jürgen Habermas

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PENGANTAR Jürgen Habermas  | Penerjemah: Anom Surya Putra | Di Jerman, filsafat hukum telah lama tidak lagi menjadi materi pembahasan bagi para filsuf. Jika saya jarang menyebut nama Hegel dan lebih mengandalkan teori hukum Kantian, hal ini juga mengungkapkan keinginan saya untuk menghindari suatu model yang menetapkan standar yang tidak dapat dicapai bagi kita. Memang, bukan kebetulan bahwa filsafat hukum, dalam mencari kontak dengan realitas sosial, telah bermigrasi ke aliran-aliran (mazhab) hukum. [1] Namun, saya juga ingin menghindari ilmu hukum teknis yang terfokus pada fundasi-fundasi hukum pidana. [2] Apa yang dulunya dapat dianut secara koheren dalam konsep-konsep filsafat Hegelian saat ini menuntut pendekatan pluralistis yang menggabungkan perspektif teori moral, teori sosial, teori hukum, serta sosiologi dan sejarah hukum. Saya menyambut ini sebagai kesempatan untuk menampilkan pendekatan pluralistis yang sering tidak diakui/disadari teori tindakan komunikatif. Konsep-konse
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OPINI Sosiologi Hukum: Kewenangan DESA Berdasarkan Hak Asal Usul (Masa Bali dan Mataram Kuna)

 


Tipe masyarakat Banua merupakan masyarakat-hidrolik yang bertumpu pada irigasi, sawah, dan budaya tanam padi. Banua berubah setelah Majapahit melakukan ekspansi ke Bali sekitar abad ke-14. Geertz menghindari spekulasi perdebatan tentang Banua berdasar prasasti masa kerajaan. Keduanya meletakkan Banua sebagai konsep dan institusi hasil penelitian etnografi, kritis atas riset Republik Desa (sebelumnya dilakukan oleh Korn), dan meneliti Banua secara tematik berkenaan dengan Pura dan Subak. Dengan cara berhukum dari sejarah Banua, Pura, dan Subak maka asal usul Desa komunitas-organik yang mandiri ditemukan secara nyata pada Desa-desa di Bali.

Wanua bisa juga disebut desa inti (the nuclear village). Desa inti tersebut terdiri dari kelompok warga yang memiliki sawah dan rumah, kelompok warga yang hanya punya rumah dan tegal tapi tidak punya sawah, dan kelompok warga yang belum punya properti dan hak milik seperti anak yang belum nikah.

Van Naerssen dan De Iongh menyebut Wanua sebagai komunitas agraris dan individu-individu (persons) yang berproduksi dengan sawah dan sistem pengairan. Organ kuno di Desa (Wanua) adalah Rama. Hipotesis arkeologis Van Naerssen dan De Iongh menilai Rama sebagai pengatur irigasi kuno yang mengalir ke Wanua-wanua. Pengaturan irigasi kuno pada Wanua Mataram Kuno dikontrol kepengaturannya oleh regulasi-politik dari Rama. Berbeda dengan kepengaturan irigasi Banua Bali Kuno yang berkelanjutan melalui spiritualitas organ Subak. Perbedaan antara Banua (Bali Kuno) dan Wanua di Mataram Kuno terletak pada Sistem irigasi yang mengairi sawah. Irigasi di Bali Kuno dikontrol oleh institusi Subak, sedangkan irigasi Wanua di Mataram Kuno dikontrol melalui regulasi Desa dari Rama. Dengan cara berhukum dari sejarah Wanua di Mataram Kuno terdapat komunitas-organik Rama dan Subak yang menentukan kemandirian Desa.


Judul Buku: 
Ponggok, Inspirasi Kemandirian Desa, 
Menjelajahi Badan Hukum BUM Desa
Penulis: Anom Surya Putra
Penerbit: LKiS Yogyakarta
Tahun Terbit: 2020
ISBN: 978-623-7177-33-3
Tebal Buku: xviii + 334 halaman
Ukuran: 14,5 x 21 cm
Harga: Rp 120.000
Pemesanan Buku: 
LKiS Yogyakarta 0812-3427-2873


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