Every case of life that we go through certainly cannot be separated from the proportional teachings of religion. Some are so tight, even so loose and flexible. This is closely related to ethics or moral philosophy.

In the context of faith, a servant has an ethical link not to replace God with others. Likewise in the social role related to other humans.

Even in Islamic studies, people who believe diligently to their Lord will get good in the world in the hereafter. Likewise in other religions, the belief in God must be emphasized as proof of the scratch of Him. Thus, the other variety of beliefs is a moral boundary between religions.

Another case with attitudes, work fabrics, uploads, communication arrangements between human beings. That anyway fellow human beings should respect and respect each other. Getting to know each other, become the support of the principle of humanity itself.

Pak Sunoto (1982: 72) confirms that ethics can help in exploring the rationalism of religious morality. Because often the moral teachings contained in revelation allow different and conflicted interpretations. Today for example related to technology, the Koran whose form is an application on Android and Appstore. In addition, IVF for example, a sale and purchase agreement with a virtual account transaction tool, and so forth.

This development of science is the key to social relations in the form of ethical material. If you borrow the view of Mr. Magnis Suseno (1989: 16), ethics cannot replace religion, but ethics also does not conflict with religion, even on the other hand it is very necessary by religion. Expectations of rational religion, the teachings of logical faith become one of the ethical dynamics expected by its adherents. So, it is natural when in the process of searching God needs intellectual dynamics between science and religion, even other discursive spaces.

Another example for example in the general election process of the Head of State and the legislativeness of various levels. Religious teachings focus on the criteria of the chosen leaders who have the depth of thinking, fair and wise for example. Even the system is very veyalistic and democracy. If we look through ethical aspects, the leader who runs out or nominated should not negate the state philosophy as his social teachings. Where justice is the main key, wisdom becomes a pillar of buffer and integrity into a unity of social relations between Ulil Amri and the community.

Thus, the concept of Manunggaling Kawula Lan Gusti has a axis of detention about social awareness and social ethics, where the hope is the union between the government and its people. Not otherwise such as superiors and subordinates, such as kings and servants, but rather relations between human beings with the duties and obligations of protecting the rights of every human being.

If there are meatball sellers who are queuing up to serve buyers, of course new buyers do not just purser. Thus eliminating aspects of respecting others. However differences in social classes, ethically must be able to respect and respect others.

Moral dialogue between religions becomes very important to emphasize the differences and similarities. Religion aside from being a teaching, of course as a discursive space to see the meeting point of differences in beliefs, so that through dialogue emergence ethical awareness. Therefore, the philosophy of ethics can pioneer cooperation between them (religion) in an effort to build people.

Building human civilization is very important. From the way of thinking, culture and patterns of social communication. Religion is a prifurous space for adherents, what appears in life is its values. Because there is no coercion in religion, ethics becomes very important to form a framework of thinking that is always relevant in building people’s lives.