in ENGLISH]Dialogue and co-existence between religious believers have been practiced quite extensively in Indonesia, especially since the New Order era. From the beginning, it did happen top-down because of the government's political strategy to create a peaceful and stable society for the success of physical development. However, in subsequent developments, the importance of changing approaches to dialogue and cooperation between religious believers was considered as an urgent matter. Therefore, the active involvement of citizens and the creation of social spaces for the interaction and encounter of citizens of different religions, ethnicities and cultures have been initiated and practiced by the government in many regions of Indonesia. Unfortunately, intolerant and exclusive attitudes among citizens still occur. By using philosophical inquiry methods to analyze various practices of interreligious dialogue in Indonesia, it was found that first, there has been a change in approach in interreligious dialogue in Indonesia. Second, it is increasingly being realized that social spaces for encounters between different citizens must continue to be expanded as a medium to combat intolerant attitudes. Third, caring ethics, especially aspects of attention, can be a moral and philosophical foundation that strengthens caring interactions between citizens in the social space that has been formed.

<div><p><strong>Abstract :</strong> Compassion in ethical discourse is used to describe the attitudes and actions of moral agent in helping the vulnerables and the suffering. Discourse around compassion generally focused on whether compassion is an attitude of sympathy or empathy, or it is the attitude of compassion derived from an altruistic attitude which is inherent in intelligent being. This paper argues that compassion is realized only in the context of ethics of care. For that reason, the paper will first distinguish simpaty from empathy and contextualize them within the realm of altruism. At the same time this approach plays the role of criticizing emotive ethics of David Hume and Kantian ethics which is attacked by Kantian ethics as heteronomous.</p><p><em>Keywords : sympathy, empathy, altruism, epiphanic experience, caring encounters, care ethics</em></p><p><em><br /></em></p><p><strong>Abstrak<em> </em>:</strong> Sikap welas asih (compassion) dalam diskursus etika digunakan untuk mendeskripsikan sikap dan tindakan moral menolong sesama yang rentan dan menderita. Diskursus seputar sikap welas asih umumnya difokuskan pada apakah sikap tersebut adalah bagian dari sikap simpati atau empati? Atau, apakah sikap welas asih adalah wujud dari sikap altruistik yang umumnya dimiliki makhluk hidup berperasaan dan berinteligensi? Tulisan ini pertama-tama akan menunjukkan bahwa sikap welas asih lebih dekat dengan konsep dan sikap simpati. Untuk memahami hal ini, pembedaannya dengan empati akan dikemukakan. Di atas semuanya itu, sikap welas asih (simpati) dan empati dibedakan juga dari sikap altruistik manusia. Melalui tulisan ini akan ditunjukkan pula bahwa hanya melalui etika kepedulian (ethics of care) kita dapat memahami welas asih sebagai sikap dan tindakan moral. Ini sekaligus menjadi kritik tajam terhadap etika Humean yang terlalu memuja perasaan moral dan etika Kantian yang menghojat emosi atau perasaan moral sebagai etika manusia heteronom.</p><em>Kata kunci : Simpati, Empati, Altruisme, Pengalaman epifani, Perjumpaan penuh belas kasih, Etika kepedulian</em></div>

Background: Doctors need good moral reasoning to solve moral issues that cause dilemmas in decision making. But researches on medical students suggest that there was no significant moral development in four-year length of studies and there was a moral regression instead since the students entered clinical years. The aim of this study is to find out the description about Duration of Study in Medical School and Moral Reasoning among Medical Students.Methods: This is a descriptive study using cross-sectional design. Samples were medical students of Atma Jaya Catholic University of Indonesia which enrolled at the year of 2012 – 2016. Duration of study was determined by the school year and moral reasoning was determined based on the domain of autonomy, beneficence-non maleficence, justice and other contextual features found in 3 vignettes of moral problems.Results: Students class of 2012-2016’s moral reasoning dominantly identified the principle of beneficence and non-maleficence. In vignette 1, autonomy, justice and other contextual features also had a quite high answer percentage. Overall students’ moral reasoning is similar between school year, but there was slight difference in clinical students. There was no difference in moral reasoning between male and female.Conclusion: Medical Students respect the principles of beneficence and non-maleficence. There is a slight difference in moral reasoning between the preclinical and clinical students. There was no difference in moral reasoning between male and female.

Unethical behavior among university students such as cheating and plagiarism has weakened the character of honesty in education. This fact has challenged those who perceived education as a holistic process of internalizing values and norms that lead to the formation of students' moral principles and moral behaviour. Educators have played the role of ensuring the students to internalize and realized moral values and norms. A study of 360 students of the second semester who enrolled at the course of "ethical and personal development" at Atma Jaya Catholic University in Indonesia showed that unethical behavior such as cheating and plagiarism were rarely done. However, a deep look at the reason the students did academic dishonesty has prompted the permissiveness of student's moral life. This study proves that academic integrity among university students is worrisome, and it is worsened by the fact that they were enrolled in the course of "ethical and personal development". Seriously taking into consideration the strong desire of students to change the culture of academic misconduct, the authors argue that an educational model which is not oriented excessively to cognitive performance is needed. The authors argue that this position has to be practiced in line with the involvement of "clean" students who are involved as role models in influencing the formation of student awareness and ethical behavior.

Empathy is one of the virtues that should be owned by health care providers. In the doctor– patient relationship, empathy enables health care providers to win not only the confidence of the patients, but also assisting them to accept their state of illness and disease. As to the fact that medical students have a high knowledge of empathy in line with the study periods, empathic relation is often absent in doctor–patient relationship. This study is intended to look at the relationship between the length of studies and the knowledge of empathy. This cross- sectional study applied Baron-Cohen Empathy Quotient to collect data from 98 respondents at Atma Jaya School of Medicine, Atma Jaya Catholic University of Indonesia, academic years of 2013 (third year) and 2015 (the first year). The study revealed that 49 respondents have a higher level of empathy knowledge and 49 others at the lower one. Among the higher knowledge of empathy, 73.47% (n=36) had lower knowledge of empathy compared to 26.53% (n=13) at the higher one. Among the lower knowledge of empathy, 91.84% (n=45) had lower knowledge of knowledge compared to 8.16% (n=4) at the higher one. A total of 76.47% respondents with a higher knowledge of empathy (n=17) were the third year students (academic year 2013), whereas the 23.52% are the first year students (academic year 2015). This study has proven the relation between the length studies (academic years) with the knowledge level of empathy.