Module 1 Pancasila and Its Development

THE NATIONAL RESILIENCE INSTITUTE OF
THE REPUBLIC OF INDONESIA
SUBJECT/PRINCIPAL MATERIAL OF
PANCASILA AND UUD NRI 1945 (1945
CONSTITUTION OF THE STATE OF

THE REPUBLIC OF INDONESIA)
SUBSUBJECT/PRINCIPAL MATERIAL
PANCASILA AND ITS DEVELOPMENT
2016

PANCASILA AND UUD NRI 1945 (1945
CONSTITUTION OF THE STATE OF

MODULE 1-6
SUBSUBJECT/PRINCIPAL MATERIAL
2016
TABLE OF CONTENTS
FOREWORDS OF SUBJECT/PRINCIPAL MATERIAL OF
PANCASILA AND UUD NRI 1945 (1945 CONSTITUTION OF
THE STATE OF THE REPUBLIC OF INDONESIA)
GENERAL COURSE GUIDELINES
1.
Introduction
2.
Course Overview
a.
Relevancy
b.
Description of Course
1)
The Birth of Pancasila
2)
Pancasila as a Philosophy and Way of Life of Nation
3)
Pancasila as National Ideology
4)
Pancasila as State Foundation
5)
Pancasila Among Major Ideologies in the World
6)
Pancasila as an Open Ideology in the Globalization Era
c.
Competency Standards
d.
Basic Competency
3.
Material Structure
4.
Study and Task Completion Plan
5.
Learning Instruction
SPECIFIC COURSE GUIDELINES
MODULE 1
THE BIRTH OF PANCASILA
1.
Description
2.
Relevancy
3.
Learning Activity:
a.
Learning Activity 1
b.
Brief Description

MODULE 2
PANCASILA AS A PHILOSOPHY AND WAY OF LIFE OF NATION
1.
Description
2.
Relevancy
3.
Learning Activity;
a.
Learning Activity 2
b.
Brief Description
MODULE 3
PANCASILA AS A NATIONAL IDEOLOGY
1.
Description
2.
Relevancy
3.
Learning Activity:
a.
Learning Activity 3
b.
Brief Description
MODULE 4
PANCASILA AS STATE FOUNDATION
1.
Description
2.
Relevancy
3.
Learning Activity:
a.
Learning Activity 4
b.
Brief Description
MODULE 5
PANCASILA AMONG MAJOR IDEOLOGIES IN THE WORLD
1.
Description
2.
Relevancy
3.
Learning Activity:
a.
Learning Activity 5
b.
Brief Description

MODULE 6
PANCASILA AS AN OPEN IDEOLOGY IN GLOBALIZATION ERA
1.
Description
2.
Relevancy
3.
Learning Activity:
a.
Learning Activity 6
b.
Brief Description
FOREWORDS OF SUBJECT/PRINCIPLE MATERIAL OF

PANCASILA AND UUD NRI 1945 (1945 CONSTITUTION OF
THE STATE OF THE REPUBLIC OF INDONESIA)
The Indonesian people should feel grateful to our Founding Fathers for
having agreed on determining the five basic principles (Pancasila), grounded on
the noble values of nation. For the Indonesian people, the contents and dynamics
of values of Pancasila as the way of life are inherent, whether as national ideology,
state foundation, or life philosophy, or life philosophy as well as the identity of the
Indonesian people. The values of Pancasila are the most profound, abstract, and
high-positioned dimension in social life phenomena as well as possessing
integrative power for all different components of nation, both vertically and
horizontally. These values are the sources of ethics and morals for all Indonesian
people that later develop in the forms of real attitudes and behaviours in daily
social life.
At the present time, Pancasila is dealing with quite a tough ordeal both in its
relation with its own existence and also in the implementation of its values in social
and nation life. It cannot be denied that within these last 10 years, after
Reformation era, the attention of people, be it individual, groups, institutions
(governmental and non-governmental) to Pancasila is increasingly degrading. This
is quite saddening since the values of Pancasila are no longer reflected in each
individual and half of decision makers apparatus. Pancasila is even getting left
behind proven by the dismissal of Badan Pembinaan Pendidikan Pelaksanaan
Pedoman Penghayatan dan Pengamalan Pancasila (BP-7) [Educational Institute
of Implementation and Internalization of Pancasila ] and Kementrian Penerangan (
the Ministry of Information) as a means of socialization, empowerment, and
implementation of Pancasila in national development.
There are many products of law and law enforcement which do not quite
reflect the values of Pancasila, proven by the absence of sense of justice and the
degrading moral and attitude of people. The basic values of Pancasila inherent in
the Pembukaan UUD NRI 1945 (the Preamble of 1945 Constitution of the State of
the Republic of Indonesia), explained into various rules, acts (peraturan
perundang-undangan) and thinking grounds as instrumental values of Pancasila,
are relatively still far from satisfactory. Pancasila, as the basic source of national
law and UUD NRI 1945 as the source of law, which should be divided hierarchally
into
various
executives
rules
(Undang-undang/Law,
Peraturan
Presiden/Presidential Regulation, Peraturan Pemerintah/Governmental Regulation

and Peraturan Daerah/ Regional Regulation) seems unable to be put into practice
concretely. Quite a number of improvements are necessary to do, which are:
improving the quality of human resources, especially those of policy makers who
assume the mandate of the people; performing good attitude and moral conduct;
possessing the capability to deal with the influence of globalization.
The national tragedy, G30S/PKI incident in 1965, was a bitter experience of
the existence of Pancasila as well as a precious lesson for the Indonesian people
in dealing with challenges the uncertain future might bring. The socialization of
Pancasila as the state foundation and open ideology which is universal needs to
be profoundly comprehended and internalized by all components of Indonesian
people, especially the knowledge on the existence of Pancasila among well-known
ideologies in the world.
Amendments of paragraphs in UUD 1945 (1945 Constitution) must not be
in contrast with the values of Pancasila and must be adjusted to the development
of strategic environment, especially in facing the influence of globalization as a
result of the relatively rapid changing of knowledge and technology progress. The
result of amendments of UUD NRI 1945 (the articles) needs socializing, be it that
of
the
birth,
process,
method,
socialization
itself
and
implementation
understanding of Pancasila ideology and UUD NRI 1945 is expectedly able to help
make it easier the participants of educational course program at Lemhannas in
learning the subjects of Pancasila and UUD NRI 1945.
GENERAL COURSE GUIDELINES

1.
Introduction
Pancasila, which is grounded on Indonesian culture, contains noble values
the Indonesian people have upheld for a long time. These values are religious
values, traditional values, and those of struggling for freedom from all kinds of
colonialism.
These noble values were cryztallized in formulation of Pancasila as a
manifestation of humanity philosophy reflecting the relation of human beings and
God, of among human beings, as well as human beings and their environment.
The formulation of Pancasila is a way of life the Indonesian people believe as a
truth and nation life philosophy. This abstract idealism was then made a national
ideology.
As a national life philosophy and national ideology, Pancasila requires
ruling norms (regulations) so that it possesses a binding power of law in its
implementation and internalization in all aspects of national life. Thus, the formula
of the five basic principles of Pancasila was stipulated into Pembukaan UUD NRI
1945 (the Preamble of 1945 Constitution of the State of the Republic of Indonesia)
and was also made the state foundation as well as the basic source of NKRIs law.
The truth of Pancasila which is based on the humanity philosophy in its relation
with God, with other human beings and with the nature (living space), has made it
acknowledged among well-known ideologies in the world and in globalization era
as an open and universal ideology.
2.
Course Overview
a.
Relevancy
One of the subsubjects or subprincipal materials of Pancasila and
UUD NRI 1945 (the 1945 Constitution) is the subsubject Pancasila and Its
Development. Pancasila and Its Development in the Educational Program
at Lemhannas RI is one of compulsory subjects that must be understood
and comprehended by the participants, both those of short program and
regular program. Indonesia, comprising various ethnics with their diverse
culture and traditions as well as beliefs and religious, is a multicultural

nation the founding fathers successfully unified and formed into a state.
The founding fathers made Pancasila a consensus binding all
Indonesian people to unity. Pancasila was formulated from the Indonesian
original culture agreed as a way of life, the philosophical foundation of the
Indonesian state and national ideology for the would be formed-state,
namely NKRI (the Unitary State of the Republic of Indonesia).
Agreed as a national consensus in the system of national
management and of governance of NKRI, Pancasila is a guideline or basis
for every decision 2making process related to all aspects of nation life. In
line with the national paradigm, Pancasila is the supreme basic source of
law made as ideal basis.
Pancasila is one of the principal materials containing or reflecting its
own values, be it basic value, instrumental value, or practical value. This
subject discusses the Indonesian people after the proclamation of
Independence, then used Pancasila in all their aspects of life, and thus
called Pancasila and its development.
Regarded as the cadres of future national leaders, the participants of
educational course program at Lemhannas RI are expectedly able to deal
with, overcome and find solutions to various national issues in all aspects of
life, based on the values of Pancasila.
Finally, by learning this subject on Pancasila, the participants are
expected not to be easily influenced by other ideologies in the world, able to
uphold the law which is rooted in Pancasila, able to be a good example in
daily life implementation of Pancasila, whether as state apparatuses or as
individuals.
b.
Course Description
This subject on Pancasila and its development is divided into 5
modules, with each module comprises description, relevancy, and

explanation on material that must be understood. These 5 modules
respectively discuss the following materials:
1)
Birth of Pancasila. It discusses:
a)
Philosophical Foundation of Indonesian State.
b)
Contents of Speech Delivered by Mr. Muh. Yamin on

May 29, 1945.
c)
Contents of Speech Delivered by Ki Bagoes Hadi

Koesoemo on May 31, 1945.
d)
Contents of Speech Delivered by Prof. Dr. Mr.
Soepomo on May 31, 1945.

e)
Contents of Speech Delivered by Ir. Soekarno on June
1, 1945
2)
Pancasila as a Philosophy and a Way of Life of Nation. It
discusses:
a)
Life during Colonial Era.
b)
Pancasila in Pembukaan UUD 1945 (the Preamble of

the 1945 Constitution).
c)
Manifestation of Struggle for National Freedom.
d)
Pancasila as Life Philosophy and Moral Ideals of
Nation.
3)
4)
Pancasila as a National Ideology. It discusses:

a)
The Essence and Functions of Ideology.
b)
Pancasila as a National Ideology.
Pancasila as a Philosophical Foundation of State. It
discusses:
a)
Pancasila as the Ideals of Law.
b)
Legal Status of Pancasila.
c)
Legal Status of Pancasila after the Issuance of UU No.

12 th 2011 (Law No.12 of 2011).
5)
Pancasila among Major Ideologies in the World. It
discusses:
a)
Universal Values of Pancasila
b)
Liberalism
c)
Conservatism
d)
Marxism and Communism
10
6)
e)
Social Democracy and Democratic Socialism
f)
Anarchism
g)
Feminism
h)
Ecologism
i)
Nationalism
j)
Fascism
k)
Fundamental Islam
Pancasila as an Open Ideology in the Globalization Era. It
discusses:
c.
a)
Pancasila as an Open Ideology
b)
Challenges in Actualizing Pancasila
c)
Dynamics of Social Life
d)
Anatomy of Ideological Conflicts (Interests)
e)
The Pancasila Followers Dealing with Conflicts
f)
Pancasila Orientation
Competency Standards.
After learning these modules, participants of either the Regular or
Short Educational Program are expectedly able to understand and

comprehend Pancasila, including its history of birth; values; dynamics of
implementation for sake of interindividual, intergroup, interorganization, and
intercomponent of nations harmony in running democratic national life in
form of NKRI. Furthermore, it is done by positioning Pancasila as an ideal
basis, the source of all legal sources, a national paradigm in attempt of
achieving national ideals, goals and objectives:
d.
Basic Competency.
After learning these modules, participants of either the Regular or
Short Educational Program are expectedly able to not only understand and
comprehend Pancasila, but also explain in detail such matters related to:
1)
Birth history of Pancasila and essences of speeches on
formulation of state philosophical foundation delivered by founding

fathers.
11
2)
Roles of Pancasila as a philosophy and way of life of nation
over time until made as life philosophy and moral ideals of nation.
3)
Pancasila as National Ideology functions to help encourage
people to build the nation with all efforts in all aspects of life.
Pancasila does not determine discriminatively any economic or
political system; however, any chosen systems must be able to carry
out the primary aspirations previously mentioned. As a national
ideology, Pancasila which reflects universal values, demonstrates as
integral-integrative insight, while as a modern ideology, it gives such
a great encouragement and spirit.
4)
Pancasila as State Philosophical Foundation, as implied in the
Pembukaan UUD 1945 (Preamble of 1945 Constitution), is basically

the intrinsic values of Pancasila, which is the source of legal sources
developing values of balance, appropriateness, harmony, unity, and
integration of nation in order to maintain unity and integration of
NKRI.
5)
Further comprehension of Pancasilas teachings among
ideologies in the world by observing and comparing to those

teachings of other ideologies in the world precedentedly born.
6)
Pancasila as an open ideology in globalization era, with its
universal values, demonstrates an integral-integrative insight and

being a modern ideology which is able to adjust to the development
of strategic environment, while at the same time, remains able to
uphold humans well being and dignity for sake of common interests.
Pancasila is a tool for unifying all the Indonesian people and filtering
values of civilization which are dynamically changing and may not be
suitable to national culture. New values are also welcomed as long
as not contradictory to basic values of Pancasila.
3.
Materials Structure
a.
Materials on Birth of Pancasila with submaterials including :

1)
12
2)
Contents of Speech Delivered by Mr. Muh. Yamin on May 29,

1945.
3)
Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on

May 31, 1945.
4)
Contents of Speech Delivered by Prof. Dr. Mr. Soepomo
on
May 31, 1945.

5)
b.
Contents of Speech Delivered by Ir. Soekarno on June 1, 1945
Materials on Pancasila as a Philosophy and Way of Life of Nation with

submaterials including:
1)
2)
Pancasila in Pembukaan UUD 1945 (the Preamble of the 1945
Constitution).
c.
3)
4)
Pancasila as Life Philosophy and Moral Ideals of Nation.
Materials on Pancasila as National Ideology with submaterials

including:
d.
1)
2)
Materials on Pancasila as State Philosophical Foundation with

1)
2)
Legal Status of Pancasila
3)
Legal Status of Pancasila after the Issuance of UU No. 12 th 2011
(Law No.12 of 2011).

e.
Pancasila among Major Ideologies in the World with submaterials

including:
1)
2)
Liberalism
3)
Conservatism
4)
5)
6)
Anarchism
7)
Feminism
13
8)
Ecologism
9)
Nationalism
10) Fascism
11) Fundamental Islam
f.
Pancasila as an Open Ideology in the Globalization Era with

4.
1)
2)
3)
4)
5)
6)
Study and Task Completion Plan :

The overall learning activity of Subject/Principal Material of Pancasila and
UUD NRI 1945 (1945 Constitution of the State of the Republic of Indonesia)
consist of Subject 1 (Pancasila and Its Development comprising 6 modules, 1-6)
and Subject 2 (UUD NRI 1945/the 1945 Constitution of the State of the Republic of
Indonesia and its issues comprising 4 modules, 7-10) and must be finished in two
weeks, as shown in the following :
5.
a.
Week 1 : Module 1-6
b.
Week II : Module 7-10
Learning Instruction
To learn subject on Pancasila and Its Development, it is suggested that
participants read several books, such as Restorasi Pancasila Mendamaikan Politik

Identitas dan Modernitas) (Restoration of Pancasila Made Peace Politics of
Identity and Modernity) (Fisip UI, Jakarta, 2006). Participants should make a
summary of understanding on each module to be compared. This will help make it
easier understanding of overall contents or materials of Pancasila and Its
Development. It is important to note that learning Pancasila and Its Development
is relatively different from learning general or universal science of laws since
Pancasila is an interpretation of humanity values which are philosophical or
abstract, as the supreme legal source.
14

MODULE 1
THE BIRTH OF PANCASILA
1.
Description.
BPUPKI
Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan/
(Investigating
Committee
for
the
Preparation of Independence)
discussed, argued, formulated, and eventually made Pancasila ,which originated

from the national culture, the state philosophical foundation, which is used as a
guideline or basis for the would be established-country, namely Indonesia.
The five basic principles first had no name to call until then Ir. Soekarno thought of
suggesting a name, Pancasila, he got from a book entitled Sutasoma by Mpu
Tantular which was written during Majapahit Kingdom era (14th century). Contents
and dynamics of values of Pancasila are inherent in its existence itself, whether as
a national ideology, state philosophical foundation, life philosophy of the national
identity of Indonesia.
2.
Relevancy.
By learning Module 1 on the Birth of Pancasila, the
participants are expected to understand, internalize and decide Pancasila as

national ideology, state philosophical foundation and life philosophy of nation as
well as national identity. Pancasila has many times proven to save Indonesia from
destruction. By comprehending and internalizing Pancasila, participants are
expected to be able to properly implement it, so as to make its existence as a
national ideology, state philosophical foundation, life philosophy of nation, and
national identity grow stronger.
3.
Learning Activity:
a.
Learning Activity 1 discusses:

1)
2)
Contents of Speech Delivered by Mr. Muh. Yamin on May 29,

1945.
3)
Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo

on May 31, 1945.
4)
Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on

May 31, 1945.
15
5)
Contents of Speech Delivered by Ir. Soekarno on June 1,
1945.
b.
Brief Description. General Description on the Birth of Pancasila. In
preparation of independence, the founding fathers joining BPUPKI designed

the constitution and discussed the kind of country that would be
established. The various views of our founding fathers resulted in the
formulation called Pancasila. Formulation or materials or values of
Pancasila originated from Indonesian culture itself which was regarded able
to contain diversity in Indonesia. Hence, Pancasila which is the philosophy
of nation and way of life and then made the national ideology, is the source
of all legal sources so that the constitution (UUD NRI 1945) arranged must
reflect the spirit of Pancasila. Please learn and understand Lemhannass
textbook about the birth of Pancasila (Learning Activity 1).

MODULE 2
PANCASILA AS PHILOSOPHY AND WAY OF LIFE OF NATION
1.
Description.
For formulating and reaching agreement on Pancasila as
philosophy and way of life of the Indonesian people, our founding fathers had gone
through tight discussions and arguments. However, a strong wisdom and spiritual
nuance in discussions for achieving common consensus helped find out solutions
for the differences in quite a short time.
2.
Relevancy. By learning Module 2 on Pancasila as Philosophy and Way of
Life of the Indonesian people, participants of either the Regular or Short

Educational Program as the prospective national leaders are expected to imitate
and inherit the national nature of our founding fathers in formulating and deciding
Pancasila as the philosophy and way of life of Indonesian people. This also means
that in giving substance and meaning to the independence and realizing the ideals
of state, we must always root in Pancasila.
3.
Learning Activity:
a.
16
1)
2)
Pancasila in Pembukaan UUD 1945 (the Preamble of the

1945 Constitution).
b.
3)
4)
Pancasila as Life Philosophy and Moral Ideals of Nation.
Brief Description. General description of Pancasila as Philosophy
and Way of Life of Nation. There is not any common perception or

explanation on the understanding of philosophy of Pancasila until today.
Many are afraid that Pancasila is similar to religion and functions solely as
unifying tools. Pancasila is translated literally, described into the five basic
principles of Pancasila, and formulated into a variety of value systems
which are getting increasingly harder for common or low educated people to
understand.
Pancasila is not a religion, but a philosophy believed and agreed as
a truth which contains noble values grounded on religious teachings
therein. Pancasila is a teaching emphasizing that a human being is Gods
perfect creature, an individual creature that believes in and serves Him as
well as a social creature with good moral and behaviours. Implementation
of Pancasila in all aspects of national life will reflect ones moral behaviours
and then later portray those of a community (the Indonesian people)
accumulatively. As a nation that has formed into a state life or in other
words, Pancasila is a state philosophical foundation. Please learn and
understand Lemhannass textbook on the birth of Pancasila (Learning
Activity 2).
MODULE 3
PANCASILA AS A NATIONAL IDEOLOGY
1.
Description.
Essentially, ideology is the result of human reflection due to
his ability to make distance with his living world. There is a dialectic relation
between ideology and reality of social life, causing a reciprocal influence which is
17
manifested in form of one party encouraging ideology to be more realistic, while

the other to be more ideal. Ideology does not only reflect the way of thinking of
people, but also encourages people to achieve ideals. Thus, it can be seen that
ideology is not a mere theoretical knowledge, but a knowledge that must be
comprehended and internalized into a belief. Ideology is surely a clear option
requiring realizing it.
2.
Relevancy.
By learning module 3 on Pancasila as National Ideology,
participants are expected to understand and comprehend that Pancasila as a

national ideology may accept and absorb ideas of other ideologies as long as not
in contrast with Pancasila, and could be adjusted to Indonesian culture.
3.
Learning Activity:
a.
b.

1)
2)
Brief Description. General description of Pancasila as National
Ideology. According to Prof. Notonagoro, ideology is identical with state

ideals of each country. Close relationship between ideology, politic, and
state ideals demands Pancasila ideology to be an open and universal
ideology as well as inseparable from other ideologies in the world, including
in its struggle for ealing with the impact of globalization era triggered by the
progress of relatively rapid changing of science and technology. Please
learn and understand Lemhannass textbook on Pancasila as an open
ideology and national ideology (Learning Activity 3).
MODULE 4
PANCASILA AS STATE PHILOSOPHICAL FOUNDATION
1.
Description.
For formulating and reaching agreement on Pancasila as
philosophy and way of life of the Indonesian people, our founding fathers had gone
through tight discussions and arguments. However, a strong wisdom and spiritual
nuance in discussions for achieving common consensus helped find out solutions
for the differences in quite a short time.
18
2.
Relevancy. By learning Module 2 on Pancasila as Philosophy and Way of
Life of the Indonesian people, participants of either the Regular or Short

Educational Program as the prospective national leaders are expected to imitate
and inherit the national nature of our founding fathers in formulating and deciding
Pancasila as the philosophy and way of life of Indonesian people. This also means
that in giving substance and meaning to the independence and realizing the ideals
of state, we must always root in Pancasila.
3.
Learning Activity:
a.

1)
2)
Legal Status of Pancasila.
3)
Legal Status of Pancasila after the Issuance of UU No. 12 th

2011 (Law No.12 of 2011).
b.
Brief Description.
General description of Pancasila as State
Philosophical Foundation.
There is not any common perception or
explanation on the understanding of philosophy of Pancasila until today.

Many are afraid that Pancasila is similar to religion and functions solely as
unifying tools. Pancasila is translated literally, described into the five basic
principles of Pancasila, and formulated into a variety of value systems
which are getting increasingly harder for common or low educated people to
understand.
PANCASILA is not a religion, but a philosophy believed and agreed
as a truth which contains noble values grounded on religious teachings
therein. Pancasila is a teaching emphasizing that a human being is Gods
perfect creature, an individual creature that believes in and serves Him as
well as a social creature with good moral and behaviours. Implementation
of Pancasila in all aspects of national life will reflect ones moral behaviours
and then later portray those of a community (the Indonesian people)
accumulatively. As a nation that has formed into a state life or in other
words, Pancasila is a state philosophical foundation. Please learn and
understand Lemhannass textbook on the birth of Pancasila (Learning
Activity 4).
19

MODULE 5
1.
Description.
Values contained in Pancasila ideology comprise the value
of the One Supreme God; one cultured and noble valued God; and one God with
respect to others; university values of humanity;respecting all nations in the world;
the value of civilized justice; national value of all for all, all for one, and one for all,
people value/value of people sovereignity, common consensus, deliberation,
representatives, and value of wisdom; value of social justice in welfare; and value
of equality and harmony as well as appropriateness culturally within heterogenous
Indonesian society. These values are considered universal since acknowledged as
global values. There are actually only two poles of ideology in this world, namely
liberalism and socialism, and Pancasila ideology is in between because it
balances the natural needs of human beings as individual and social creature.
2.
Relevancy. By learning Module 5 on Pancasila Among Major Ideologies in
the World, participants are expected to realize and understand, as well as feel
proud that Pancasila was made national ideology, state philosophical foundation,
life philosophy of nation, and Indonesian national identity by the founding fathers
since Indonesia was rooted in Indonesian culture, Pancasila ideology, therefore is
not an unfamiliar ideology but that from values existing far before Indonesia
declared its independence, even before the periods of Srivijaya and Majapahit
Kingdom. These values of Pancasila are able to contain all teachings living among
Indonesian people. Pancasila has never been congruent with particular religion
nor has it been in contrast with particular religion.
3.
Learning Activity:
a.

1)
2)
Liberalism
3)
Conservatism
4)
5)
6)
Anarchism
20
b.
7)
Feminism
8)
Ecologism
9)
Nationalism
10)
Fascism
11)
Fundamental Islam
Brief Description. General description of Pancasila Among Major
Ideologies in the World.
The five principles of Pancasila are interrelated,
inseparable, and must be seen as an intact, unified, and thorough ideology

since the establishment of NKRI (the Unitary State of the Republic of
Indonesia), Pancasila has been made life philosophy of nation, state
philosophical foundation, and national ideology. History recorded that,
particularly in Indonesia, the development of ideology is inseparable from
that of politics, and the way around. One of experts at ideology (Freeden)
said that ideology is a form of thinking about politics which provides direct
access important in understanding its establishment, essence of theory,
richness, variety, and origin. Diversity of ideologies in the world originally
came from the two contrasting ideas, namely individualism and socialism.
Ideas on individualism brought up liberalism ideology, whereas socialism
initiated various ideology focusing on social matters. Pancasila is between
these two ideas or ideologies. Please learn and understand Lemhannass
textbook on Pancasila Among Major Ideologies in the World (Learning
Activity 5).

MODULE 6
PANCASILA AS AN OPEN IDEOLOGY in GLOBALIZATION ERA
1.
Description.
The waves of globalization and reformation in all aspects of
life have resulted in the rapid changing of society and frequently cause conflicts in
social life. Furthermore, openness and freedom coming along with globalization
and reformation have initiated various social, political, and cultural events quite
significantly influencing Pancasila, as a national ideology. Degradation on national
21
morals, anarchism, attitudes which put personal and group interests overall,
extreme and fanatical understanding of religion, conflicts in several parts of
Indonesia and other social issues can be such indications illustrating that
civilization is changing dynamically over time and this changing can always be
monitored by each human being through the increasingly sophisticated information
media. In this case, every Indonesian people is tested his resilience in absorbing,
filtering, or adjusting to the new values.
2.
Relevancy.
By learning Module 6 on Pancasila in Globalization Era,
participants are expected to understand, comprehend, and become aware of the

impact of globalization on all aspects of nation life, shown by various changes in
social life, especially those related to ideology, politic, economic, socioculture,
defense and security. It is hoped that participants as prospective national leaders
are able to anticipate, predict, attempt to cope with these changes so as to
maintain the unity and integration of Indonesia. Such resilience in maintaining
national identity or character is necessary in order to respond properly and ensure
that the national interests are still secured despite the inevitable changing life.
3.
Learning Activity:
a.
b.
Era.

1)
2)
3)
4)
5)
6)
Brief Description. General description of Pancasila in Globalization

Western thinking (F. Ratzel and R. Kjollen) stated that human beings
need states and states need living space, making the states living entities
(biological entities). Directly or not, a state keeps attempting to broaden its
living space. Pancasila ideology views the existences of human beings,
states, and living space as a gift from God that must be thanked to and
maintained for continuity of common life in reaching common ideals (national
ideals). To sustain this life, each human must always adapt to the changes
22
the Indonesian people must be able to absorb. The impact of globalization

which seems like seeking to unify the world and obliterate borders between
nations by holding tightly on to Pancasila as a national character collectively
agreed. This makes the Indonesian people remain possessing a firm national
identity despite the strongly changing civilization. Please learn and
understand Lemhannass textbook on Pancasila in Globalization Era
(Learning Activity 6).
23
PANCASILA AND UUD NRI 1945
(1945 CONSTITUTION OF THE STATE OF
LEARNING GUIDELINES
MODULE 1-6
SUB SUBJECT/PRINCIPAL MATERIAL

2016
24
TABLE OF CONTENTS
Module 1/Learning Activity 1
Birth of Pancasila
1
Philosophical Foundation of Indonesian State
Contents of Speech Delivered by Mr. Muh. Yamin
Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo
Contents of Speech Delivered by Prof. Dr. Mr. Soepomo
Contents of Speech Delivered by Ir. Soekarno

Summary
Exercises
Direction to Answer Exercise
References

PANCASILA as a Life Philosophy and Way of Life of Nation
1
Life during Colonial Era
Pancasila in Pembukaan UUD 1945 (Preamble of 1945 Constitution)
Manifestation of Struggle for National Freedom
Pancasila as Life Philosophy and Moral Ideals of Nation

Summary
Exercises
References

PANCASILA as a National Ideology
1
The Essence and Functions of Ideology
PANCASILA as a National Ideology

Summary
Exercises
25
References
PANCASILA as State Philosophical Foundation
1
PANCASILA as the Ideals of Law
Legal Status of PANCASILA
Legal Status of PANCASILA after the Issuance of

UU No.12 tahun 2011 (Law No.12 of 2011).
Summary
Exercises
References

PANCASILA among Major Ideologies in the World
1
Liberalism
Conservatism
Anarchism
Feminism
Ecologism
Nationalism
10
Fascism
11
Fundamental Islam
Summary
Exercises
References

PANCASILA as an Open Ideology in Globalization Era
26
PANCASILA as an Open Ideology
Challenges in Actualizing PANCASILA
PANCASILA Orientation
Summary
Exercises
References
27
BIRTH OF PANCASILA
MODULE 1
Learning Activity 1
1.
Philosophical Foundation of Indonesian State

The defeat of Japan in Pacific War in early 1945 caused the Japanese
government to make a promise of independence for Indonesia in order to prevent

any rebellions. As a response to that policy, Badan Penyelidik Usaha-usaha
Persiapan Kemerdekaan/ BPUPKI (Investigating Committee for the Preparation of
Independence) was established and chaired by Dr. Radjiman Wedyodiningrat.
This committee consisted of 58 members who were divided into several sections
and one basic law committee. This basic law committee comprised 19 members,
was chaired by Ir. Soekarno, and its name was changed into Panitia Undangundang Dasar (Committee of Constitution) in its development. From this
committee, it was formed Panitia Kecil Perancang UUD (Subcommittee of
Constitution Designing) and led by Prof. Dr. Mr. Soepomo. BPUPKI held two
official sessions. The first session lasted from May 28 until June 1, 1945 and
discussed state philosophical foundation, while the second session lasted from
July 10 to 17, 1945 and discussed the form of nation, territory, nationality, design
of constitution, economic and finance, national defence, education and teaching.
There was also an unofficial session, conducted during the period between the
first and second session, discussing the design of Pembukaan UUD 1945 (the
Preamble of 1945 Constitution), and chaired by Ir. Soekarno. Having
accomplished its tasks, BPUPKI was dismissed and then replaced by Panitia
Persiapan Kemerdekaan Indonesia/PPKI (Committee for the Preparation of
Indonesian Independence) on August 7, 1945. PPKI held its first session from Aug
18, 1945, right one day after Independence Proclamation, until August 22, 1945.
According to its agenda plan, BPUPKI discussed state philosophical
foundation (from May 28, 1945 to June 1, 1945); whom which on May 29, 1945 the
speakers invited were Muh. Yamin, Margono, Sosrodiningrat, Wiranata Kusumah,
Sumitro, Woerjaningrat, Surjo, Soesanto, Dasaad, Rooseno, and Aris P.
Among these speakers, it was only Muh Yamin who delivered a speech.
28
The next day, on May 29, 1945, there were speakers like Drs. Moh. Hatta, Agus
Salim Samsudin, Wongsonegoro, Soerachman, Abdul Kadir, Soewandi Abdul
Rahim, Soekirman and Soetarjo. However, it was only Dr. Moh. Hatta who
delivered a speech for more than an hour. It was so unfortunate that the speech
text was not documented and up until now, it is still being searched for historical
clarification. On May 31, 1945, the speakers on schedule were Mr. Muh. Yamin,
Sanusi, Soehardjo, Soekarno, and Hadikoesoemo. Yet, only from Ki Bagoes Hadi
Koesoemo, Prof. Dr. Soepomo and Mr. Muh. Yamin were speeches delivered.
Then, on June 1,1945, the speakers on schedule were Basweand, Muzakir, Ir.
Soekarno, Latuharhary, and Soekarjo. But, only from Ir. Soekarno was a speech
delivered. Thus, during the first official session of BPUPKI, only five speakers were
delivering their speeches on state philosophical foundation, Mr. Muh. Yamin, Dr.
Moh. Hatta, Ki Bagoes Hadi Koesoemo, Prof. Dr. Mr. Soepomo, and Ir. Soekarno.
Among these five speakers, only four speechtexts were found. These four
included speechtext of Muh.Yamin, that of Ki Bagoes Hadi Koesoemo, of Prof. Dr.
Soepomo, and of Ir. Soekarno. Speech text of Drs. Moh. Hatta was not found yet
hitherto.
During this first session, Mr. Muh Yamin had twice delivered speeches. The
first one was about the design of Indonesias territory plan. The following are the
contents of speeches delivered Mr. Muh. Yamin, Ki Bagoes Hadi Koesoemo, Prof.
Dr. Mr. Soepomo, and Ir. Soekarno.
2.
Contents of Speech Delivered by Mr. Muh. Yamin on May 29, 1945
Peri Kebangsaan (Nationalism)

Mr. Muh. Yamin mentioned that if the Indonesian people wished for
independence at that time, there were three tasks that had to be accomplished,
namely gathering all necessary materials for establishing a state, formulating
constitution and executing the contents of basic law in the established country/
state. The new state had to be in form of a national state (nationale staat or etat
national) in line with the normality or natural thing of civilization at that time.
Indonesia in the previous era had two states in form of kingdoms (governance at
higher level people), Srivijaya and Majapahit. Yet, these two states had already
collapsed 400 years ago. Moreover, he mentioned that at that time, there were
29
more than 300 small kingdoms which tended to be more local and traditional and
in which the people each kingdom were not connected from one subkingdom to
the others. It was not appropriate anymore if the Indonesian people after
independence referred to and reflected to the previous conditions of 300 small
kingdoms in running their new governance.
Eventhough Srivijaya and Majapahit had once experienced their golden
periods, yet, we have to arrange our governance at lower level people. In doing
this, we needed not imitate for ours has already been civilized and cultured since
thousands of years ago. By referring to present (a few moment after independence
proclamation), progress of civilization and also the order of governance at lower
level people state. The essences of true governance were collected and made into
state philosophical foundation. The principles of our state philosophical foundation
had to be grounded on the characters of Indonesian civilization, not imitating or
copying constitutions of other countries. Civilization and our will as a nation should
become a pattern or characteristic of the would be established-country/ state. The
Republic of Indonesia wished by the Indonesian people is the Indonesian national
state as a nationaale staat. Imitation and copy from foreign countriess should be
treated as mirror solely.
Peri Kemanusiaan (Humanity)

Mr. Muh Yamin said that for the Indonesian people, becoming independent
did not only mean to be free from the Dutch occupation, but also meant to arrange
a new society in a new independent state. Independence would liven up
sovereignity of a state, both internally (inwards) or externally (outwards). Internal
(inwards) sovereignity and independence provided high level protection to every
citizen along with his property rights and richness within the states borders.
External (outwards) independence and sovereignity provided many opportunities
to Indonesia for forging relationship with other countries. This was the kind of
sovereignity the Indonesian people had wished, not the other, and thus we refused
the offer of dominion and protectorate status. We had wished for a sovereign state
in order to be able to fully join the nations family membership. This membership
regulated diplomatic relationship independently. Therefore, sovereignity had to be
based on perikemanusiaan (humanity) universally containing humanity and
30
internationalism for all nations, for the basis of perikemanusiaan
was
internationalism law, and morality/ decency rules of all national and independent
states.
PERI KETUHANAN (BELIEF IN GOD)

Mr. Muh. Yamin explained that the Indonesian people who would soon gain
their independence belonged to civilized nation or people, in which the One

Supreme God existed in their civilization. Hence, the independent and prosperous
Indonesian state would believe in God. God would protect the independent
Indonesian state.
Peri Kerakyatan (State Based on People)
Permusyawaratan
(Deliberation/Discussions
in
Forum
for
Gaining Unanimity)
Shura Asysyura (from the Quran), verse 38 reads that all matters
must be discussed in forums to gain unanimity. According to Mr. Muh.
Yamin, there were three reasons to implement permusyawaratan
(deliberation/discussions in forums for gaining unanimity):
a.
By opening their minds during discussions with other people
to attain unanimity, a person would always walk in Gods path.

b.
By conducting deliberations, the burden of state management
was not given to one single person only, but to a great number of
people.
c.
Deliberations for attaining unanimity diminished the possibility
of someone making a mistake and also a state falling into digression.

In the history of Islam, Islamic deliberations for gaining unanimity had
long been conducted, as well as when Islam first arrived in
Indonesia. However, before religions began to enter Indonesia, this
culture on doing deliberations had long been existed in countryside
society because this kind of society had long been there since
ancent times. The basis of this culture did not disappear during the
arrival of Hinduism and Buddhism. It even grew and flourished since
Islam arrived in Indonesia, instead.
31
Perwakilan (Representatives)
The Indonesian peoples capability and skills in managing statecraft
had long existed since thousands of years ago proven by as many as

21.000 villages in Java Island, 700 nagari (local term for village) in
Minangkabau, the order of negeri sembilan in Malaya, as well as those in
Borneo, Bugis, Ambon, Minahasa, and other places. The order of these
alliances was not disturbed by the influence of Hinduism, Buddhism, as well
as feudalism and colonization. Villages were vilages, no matter how many
times the order changed over time, and villages were one of the pillars of
traditional alliances which inclined to be similar than different throughout
Indonesia.
In this order, the people under the position of authority and becoming
representatives were chosen for greater order. It was these representatives
who discussed of customary law in the statecraft of governance at lower
level people, but also became such a guideline for the present (at that time)
national wishes in arranging statecraft of governance at middle and higher
level. These representatives would become the connectors of statecraft
spirit of Indonesian people, and the basis of representatives was an eternal
basis grounded on Indonesian culture.
Kebijaksanaan (Wisdom)
State establishment formed a renewal, while a renewal was
inseparable from the belief in God and Indonesian cultural heritage already
influenced by feudalism of colonial rulers. Indonesia had to be arranged by
healthy logics and nationalism. The educated groups, through movement
organizations for independenc, had contributed their minds and physical
force for conducting movements. These movements had helped interpret
the dynamics and ideals of the Indonesian people. Hikmat kebijaksananan
(inner wisdom) becoming the leader of Indonesian people was a healthy
nationalism since it meant that we had freed ourselves from anarchism,
liberalism, and colonialization spirits.
a.
State Concept
These three bases previously mentioned brought us to the state
32
order which was based on reality. We did not stand hand in hand with
Platos Republica, Aristoteless Politea and Thomas Mores Utopia.
1)
Indonesia
rejected
statecraft
violating
the
basis
of
deliberations, representatives, and wisdom.

2)
Indonesia rejected any concepts of federalism, monarchy,
liberalism, autocracy, and Western democracy.

3)
Indonesia rejected any forms of colonialization.
Indonesia
was an independent and fully sovereign national state.

4)
Indonesia rejected any concepts of istibdadi, khilaah, and
filsafatiyah.
5)
Indonesia rejected any basis of colonialization as the basis of
state establishment governance.

6)
Indonesia rejected any actions upsetting the state sovereignity
by playing it like a puppet.

By rejecting all of these concepts, Indonesia would realize these
concepts:
1)
Indonesia as a peoples state was a unity state which was not
divided, and was established on and in the body of undivided

Indonesian people
2)
Indonesia as a peoples state had a sovereignity which was
strongly upheld by the head of state, head of provinces or regions

and all Indonesian people.
3)
Head of state, center of governance, regional/provincial
government and village government were elected generally by

Indonesian people through deliberations for achieving unanimity.
Indonesia as a peoples state constituted a syuria governed-state,
based on the principle of deliberations for gaining unanimity by
knowledgeable and healthy-minded people which were elected by
the representatives concept.
4)
Deliberations, election, and renewal of thinking became the
basis of initiation and decision making of all state matters.

5)
Nagari, villages, and any alliances of traditional law renewed
33
through nationalism and tme reformation were made the legs or

foundation or lower lever of state order.
6)
Central government was formed around the head of state
which was divided into:

a)
Vice head of state,
b)
Ministries, and
c)
Center of representatives parliament consisting of
House of Representatives and House of Parliament.

7)
Between higher level and lower level of governance, the
middle level was formed as regional government.

8)
Indonesia as peoples state conducted division of state works
by way of decentralization and deconcentration which did not

recognize federalism and disintegration of state.
9)
Indonesia as peoples state became a sovereign member in
the deliberations for gaining unanimity of all nations in the world.

b.
State Defense
The three basic acknowledgments previously mentioned provided
basis on military, state defence through the use of weapon. Deliberations

for gaining common agreement based on religion might result in holy or
religious wars. Traditional basis obliged us to defense our country or state
againts tyranny, while rationalism encouraged progress in war techniques.
c.
Budi Negara (State Moral/ Character)

Every state established from a perfect civilization had to possess
good moral conduct or character as a national characteristic or identity .

Good moral conduct/ character of a state constituted a rope connecting the
peoples souls with the state or country protecting them.
1)
Setia Negara (Loyalty to State)

The first state, Syailendra Srivijaya Kingdom was able to
withstand mass waves due to having moral conduct focused on

dedication in form of being loyalty to the unitary state. Not dedicating
ourselves to our state was such a big mistake. Although the kingdom
had long fallen, the culture of being loyal was still deeply instilled in
34
the people. The second state, Majapahit, possessed a moral conduct

which was to completely trust the peoples power.
2)
Tenaga Rakyat (Peoples Power)

The second state, Majapahit became having a strong position
in Southeast Asia, especially after huge potentials of peoples power

were used as effective as possible by Mahapatih (the Great Warlord)
Gadjah Mada. Time changed, yet, peoples power remained
becoming a potential and at the present time (at that time), all
Indonesian people had
gathered
their common
will
to be
independent. Indonesian peoples wish for independence was the

basis of their good moral conduct.
3)
Independence
The will to gain independence was the third state moral
conduct, Mr. Muh. Yamin explained. The value of this moral was very
high since good moral conduct was instilled in the state believing in
the One Supreme, civilized, and national God.
Kesejahteraan Rakyat (Keadilan Sosial) [Social Welfare/Social Justice]

Mr. Muh. Yamin mentioned that a state should not be considered as a living
tie narrowing peoples lives or viewed as autocracy or oligarchy. Happiness would

occur if the state established from our civilization could secure any great changes
in constitution related to the higher, middle and lower level governances as well as
all daily economic lives. State or country should therefore relate directly to its
peoples will.
a.
States Territory. The established state or country should include all
territories wished by the Indonesian people. This also meant these country
land having Indonesian characteristics. We did not wish any enclaves within
this countrys territory.
b.
States People and Citizens. During the state inauguration, it had to
be decided previously who would become its citizens, regulations on

Arabian half-bred or Chinese half-bred.
c.
Form of Indonesia. During the inauguration of new country or state,
there increased a member of old-aged and high-civilized worlds family with
35
its extremely vast, rich, prosperous and gorgeous land as well as its
religious people. Peoples welfare became the basis, goals, objectives of
nation, briefly containing peoples justice and social justice. We were
destined to turn from a colonialized territory into an independent country
during World War II owing to the help of the Japanese army and all
Indonesian peoples hard struggle. The form of independent and sovereign
Indonesia was the Republic of Indonesia, in unitaristic concept.
d.
3.
The speech delivered by Mr. Muh. Yamin was concluded by a poem.
Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on May
31, 1945.
If the state was messed up and there was no boundarybetween good and
evil, God would awake the prophets to lead and build the society towards justice,
security and welfare. People lived in society, and could not live without others
help. We knew that bad attitudes made inconformity in the society. Half of the
most andgerous attitudes were greed. To prevent greed, we needed to conduct
deliberations for gaining unanimity. In attempt of making better of society, the
prophets focused on the improvements of good moral conduct. If all people
conducted a good moral, regulations were necessary in order to keep society wellregulated, secured and prosperous. There were four fundamental roles suggested
by the prophets:
a.
The teaching of believing in God and spiritual objects. Believing in
God might rise good characters and moral conduct and decrease the rise of
bad attitudes.
b.
The teaching of serving God, being wise and loyal to God would help
human beings. Religious teachings were at first taught, then proven to be

useful after implementating them. These ruled how humans approached to
their God.
c.
The teachings to give charity or conduct good deeds. This meant that
human beings would conduct good doings to parents, children, neighbours,

guests, ancestors, and to society.
d.
The teachings to fight in Gods path. This meant to voluntarily
struggle for upholding the right.
36
These four teachings summed up the prophets teachings on improving and

building the society and state. The relationship between fellow followers of God
was like stone in the wall which reinforced each other (Prophet Mohammed SAW).
The 350 year-colonialization caused the nation to disintegrate instead of unifying
it, whereas religions were Gods guiandce towards worldly and heavenly
happiness and welfare. It was not only religious matters that could bring up any
conflicts, but also the form of states such as republic, monarchy, federal, or unitary
state might trigger them. Deliberations for unanimity had to be based on sacredy
and honesty, not individual, group, and selfishness for these might lead to
disintegration. In Koran Shura Nabil 14, it was mentioned that if we wished for
Indonesia having tough people then build this country based on the Koran
guiandce and hadith. If wishing for strong economic conditon, then establish a
state also based on the guiandce from the Koran. Shura Anfal 62 and Shof 2-3-4
and 10-11-12-13 reinforced by mentioning that if we wished for country to be
strong in its defence and security, then build it according to His guiandce. If
wishing for a just and wise government based on peoples deliberations in gaining
unanimity, we were not allowed to force a religion to someone, but establish this
country based on Islam... (Shura mak 90, Shura 5, Shura Al Imronisa, Shura
Syuro 38, Shura Baqoroh 256). For those who did not agree to establish a country
or state based on religion by other reasons, it was hoped not to mix between state
matters and religious matters. In the 6000 articles of the Koran, there were only
100 articles regulating on how to give service to God and other heavenly matters,
while the rest of them were regulating statecraft and worldly knowledge. It has
been 1400 yesars since Isamic law was applied in many Islamic countries. There
were also many who assumed that performing pray Shalaah and its obligation
laws were not suitable with modern countries. The Nederlands Indie government
had once changed Islamic law on heritance in 1922, but then returned into its
original in 1934.
There was also an attempt to change Islamic law on marriage. There had
been many Islamic laws which had been traditions in vilage culture. Most of our
heroes were courageous in struggling based on Islamic law. It was hoped that the
new Indonesia would be based on Islam and became a firm, strong, tough country.
37
4.
Contents of Speech Delivered by Prof. Dr. Mr. Soepomo on May 31,
1945.
Mr. Soepomo mentioned that the absolute requirements for establishing a
country were the existences of territory, people, sovereign government, according
to international law, as well as requirement for defensing our homeland.
Concerning with the first absolute requirement, namely territory, Mr. Soepomo
agreed on the boundaries of Nederlands Indie, but if other territories wished to
join, like Nagari Malaka an North Borneo, we would not be objected unless our
brothers in Nagari Malaka and North Borneo would. Furthermore, concerning with
the second requirement, namely people as citizens, it was obvious that the orignal
Indonesian people would autonmatically become citizens, while the half-bred
people who wished to be our citizens had to be welcomed. The important things to
note were being aware of those who might have double nationality status or even
losing nationality.
The absolute requirements of running a government were having a
sovereign government according to International Law. There were 3 description of
state according to what basis the state would be established:
a.
Staat union (cenheidsetaat) or united states (Brudstaat) or as state

changing (sttenbond)
b.
The relationship between states and religion
c.
Choosing either Republic or Monarchy
Therefore, we needed to know the theories on states and thinking flow of

states. We needed to discuss the basis on governance system for sovereign
governace according to the international law, whether it would be state union,
united states or federation, the relationship between states and religion, and
whether it would be in form of republic or monarchy. Thus, according to Mr.
Soepomo, it was necessary to understand the theories regaring states.
a.
Theory of Individualism by Thomas Hobbes and John Locke, Jean
Jaques Rosseau, Herbert Spencer, as well as H.J. Larki argued that a state
was a law society established from contracts among all individuals in that
society. Theory of individualism grew and flourished in West Europe
countries and the USA.
38
b.
Theory of Class by Karl Marx, Engel, and Lenin argued that a state
was a tool used by a particular class to oppress other classes. Capitalistic

state was the tool used by the bourgoisie to oppress the working class
(labours). That is why, it was necessarry to do revolution by the working
class (labours) to reclaim power from the bourgoisie, so that the working
class might oppress the opposite class, in turn.
c.
Theory of Integralistic by Spinoza, Adam Muller, and Hegel argued
that a state was established not for individual or group/class own interests,
but to secure the entire peoples interests as a unity. A state was an
integralistic arrangement of community. All groups/ classes unified as
organic community. A state did not side with one particular strong or weak
group or class, nor sided with individual interests. A state existed to
guarantee the entire nation life security as an inseparable unity.
In addition, Mr. Soepomo mentioned that we could not just imitate or copy
the other countries. Each state or country has its own charateristics and
socioculture so that what might good for a state was not also good to the others.
The structure of Indonesia as a state should be adjusted to Indonesian social
structure itself. West Europe with its individualism and liberalism had separated
each individual from his social community and there appeared spiritual crisis. This
nature had to be avoided from Indonesias national development. Soviet Union
with its proletariate dictatorship might be suitable with social condition of
Soviet Union, however, that was in contrast with the original characteristics of
Indonesian people. Germany with its national socialism now had given up during
the war. Totalitarian principles were related to the same origin and territory in
terms of relationship between leaders and its people. This national socialism was
a unity principle between the leaders and its people and in line with the Eastern
traditions. Japan was based on eternal unity between Emperor, state, and
people. Tennoo was the spiritual center of the entire people and state on the basis
of kinship solidarity. These unity and kinship solidarity principles were suitable for
Indonesia. Mental spirit and spiritual structure of the Indonesian people were
having characteristics and ideals of life unity, unity between humans as servants
and God, unity between microcosmos and macrocosmos, and unity between
39
people and their leaders. The original characterics of Indonesian statecraft could
still be seen up until today (at that time) in forms of villages, both inside and
outside Java in which the leaders unified with their people. Head or leaders of
people who held onto traditions always performed deliberations for achieving
common consensus.
In the nuance of unity between people and its leaders, all groups or classes
were covered in the spirit of kinship solidarity and gotong royong (cooperative).
Indonesia had to embrace theory of integralistic, theory of unity of state and it s
people and for dealing with Indonesian peoples characteristics. Theory of
integralistic did not ignore the existence of classes or groups and individuals.
State acknowledged the existence of groups or classes in real society, yet all
individuals and groups/classes would submit themselves to the state thoroughly as
organic parts.
Mr. Soepomo also suggested that religious and state matters be separated
in the unity state. We would not establish an Islamic state. It was different the
definition between Islamic state and a state based on the ideals of Islamic law. In
an Islamic state,state and religion were united. Turkey was once an Islamic state,
but in 1924, it was not an Islamic state anymore although nearly all of its people
were Moslems. Egypt, Iraq, Iran, Saudi Arabia were still Islamic states. Ye, we
would not imitate them since Indonesia had different characteristics from them.
Those countries still considered adaptations of Sharia/Islamic law to International
needs and the present modern needs. If we were about to establish an islamic
state, we would be dragged into being overwhelmed by that issue and we would
not be able to establish unity since establishing an islamic state meant that state
unified itself with the major or dominan groups or classes and would later cause
minderheadan of the minorities.
We should establish a national state united in terms of totalitarian. Unity
state did not mean a religionless state, since it still held onto a good moral conduct
and peoples moral ideals firmly which were suggested by Islam. We did not
establish as federation state, either. Policy on centralization and decentralization
depended on the respective time,place, and issue. Monarchy or republic was only
a matter of form. The important thing was how the head of state unified with its
40
people.we should not imitate the Werterners in electing our leaders since their
individualism teachings were pretty mush different from Indonesian characteristics.
To guarantee the leaders unified with their people, a kind of house of
representatives needed establishing. Head of state should continuously mingle
with this institution so as to figure out peoples will. Unity of leaders and their
people should be forwarded to heads of regional level, even those of villages or of
ethnics / groups of people.
In an integralistic state, the relation of state and economic followed the
system of state socialism stating that the vital companies would be organized by
state. State would determine time, place and companies necessarily managed by
central government or private sectors for the sake of state and peoples interests.
In term of land, state authorized all lands and vital mines, yet lands for agricultural
sector remained on the farmers hands, remembering that the majority of
Indonesian people were farmers. Economic of state would be based on kinship
solidarity principle. Therefore, cooperative system should become Indonesian
economic basis.
5.
Contents of Speech Delivered by Ir. Soekarno on June 1, 1945.

For three consecutive days, there had been many who delivered speeches,
but the contents were not what BPUPKI needed, which was state philosophical
foundation (philosophische grondslag). Ir. Soekarno argued that being
independent meant political independence. We should not be too complicated in
defining being independent. Saudi Arabia gained its independence when more
than 80% of its people were illiterate. Independence was like being on a bridge
and across the bridge. That was why, we needed to make perfect of the people.
We should not think too complicated about a lot of things and be afraid of getting
independence. We only needed to gain our independence right now, now, and
now (at that time).soviet Union, Saudi Arabia and the USA were apparently able to
maintain its independence. Struggling for independence was like getting married,
he said. There were those who dared to get married early, those who were afraid
to do so, those who thought of having a house first before getting married, etc. Our
brother, Marhaen, was brave enough to get married although he only had a mat
and a hut. We wished for independence now or never.
41
After gaining independence, then we freed our people one by one. Then,
we worked hard for their welfare, discussing the state philosophical foundation,
philosophische grondslag, weltanschaung. Hitler built Germany on the basis of
national sozialistische weltanschaung. Lenin established Soviet Union on the basis
of Marxistische, while Nippon (Japan) built Dai Nippon on the basis of Tennoo
Koodoo Seishin. Ibnu Islam Said built Arab based on religion. We needed to
determine first weltanschaung before Indonesia gaining independence and
idealists in the world working very hard to formulate and realize their
weltanschaung. Lenin established Soviet Union in 10 days in 1917, yet he had
prepared weltanschaung in 1895. Hitler took over in 1935, yet he had prepared
since 1922. Dr. Sun Yat Sen built China in 1912, yet he had prepared for
weltanschaung since 1885, namely San Min Chu I.
Kebangsaan (Nationalism)
We did not establish a state or country only for one individual, one group or
class, but for all people so that the first basis for Indonesia was national principle.
We were about to establish Indonesia national state. National principle in this case
did not mean in its narrow term. Ernest Rehan defined a nation as Le desir d'etre
ensemble, a will to unify. Otto Bauer stated, a nation is a unity of behaviours by
unity of fate. These two definitions were outdated after the emergence of
geopolitics in which the object was unity of people and their place. We did not only
talk about a nation, but also its homeland. Minangkabau people everywhere also
felt desir d'etre ensemble although this group was only a small part of Nusantara.
The common thing also happened to the Yogyanese, Sunandese, and Bugis
people. Nationale staat included all Indonesian people and territory which was a
unitary. Based on history, we had twice experienced nationale staat, during
Srivijaya and Majapahit periods. During the Mataram Kingdom period, we were
indeed independent but not in form of nationale staat. The classical Chinese
people did not wish any nationale staat for they embraced cosmopolitanism.
However, thanks to Dr. Sun Yat Sen, it changed.
Internasionalism
There was a danger in national principle, which wsas the emergence of
chauvinism leading to uber alles Indonesia. We loved the one homeland; felt
42
having one nation, one language, but Indonesia was only a small part of the world.
We would establish an independent Indonesia as well as aiming at forging kinship
between nations. Internationalism could not thrive if not grounded on nationalism,
while nationalism needed internationalism. The first and second principle stood
tightly hand in hand.
Mufakat
(Unanimity/Common
Consensus),
Perwakilan
(Representatives), and Permusyawaratan (Deliberations)

We did not establish a nation only for one individual, one group/class, but
for all, all for one and one for all. To make a state strong, representatives and
deliberations for gaining unanimity were necessary. This was the best place to
look after religion for Islam. By deliberations for gaining unanimity, we improved
everything related to religious matters. The religious groups could use this
principle to fight for its interests.
Social Welfare
For three consecutive days, no one mentioned anything about welfare
principle or poverty in Indonesia. Ir. Soekarno questioned whether we wished for

independence with capitalists thriving or with prosperous people. Even though
there was house of representatives in Europe and the USA, apparently capitalists
flourished there. Democracy we needed was not Western democracy, but that of
living living friendly, a kind of political economic democracy which could provide
social welfare. We knew the story of Ratu Adil (the concept of Just King) in which
poor people struggled for creating a new world which was more prosperous, and
led by Ratu Adil. Not only did we have common politics, but also that of economic,
namely common welfare. Our house of representatives was not merely a house of
representatives of political democracy, but also realizing two principles, politiche
rechtvaadigheid and sociale recht vaardigheid. In this institution, we discussed all
matters, including those of head of state. It was expected that a head of state be
elected and a state not in monarch system.
We
already
had
four
principles,
namely
Indonesian
nationalism,
internationalism, humanity, and common consensus or democracy and social

welfare. The fifth principle was Ketuhanan (belief in God). Not only did Indonesian
people have and believe in God in cultural way, with no religiousness selfishness.
43
It was also suggested to embrace religion in a civilized manner, respectful to each

other, having and believing in God and conducting good attitude s well as moral
conduct. These five principles were not called Pancadharma since dharma meant
obligations. These were called Pancasila since sila meant principle or foundation.
If there was any objection, it could be compressed. National and national
internationalism as well as humanity could be compressed into socionationalism
democracy and welfare could be compressed into 3, namely socio democratie and
the left was ketuhanan (belief in God) with respect ful principle to each other. From
five
principles,
it
ws
compressed
into
three,
namely
socionalionalism,
sociodemocratie and ketuhanan. These were then caslled Trisila if there was still
any objection, then it could be compressed into 1, gotong royong (cooperative
based on kinship solidarity). This would be established-Indonesia had to be based
on gotong royong principle, and be called Ekasila.
There was not any weltanschaung manifesting into reality without hard
struggle. It was necessary to struggle hard to realize Pancasila. The establishment
of Pancasila did not mean that our struggle had ended. We had just started it from
now, instead, but with different characteristics.
After the first official session, there were a number of unofficial sessions
during the vacan time between the two official sessions; among others were
Panitia 9 (Committee of Nine) session by Moh. Hatta, Muh. Yamin, Subardjo,
Maramis, Ir. Soekarno, K.H Abdul Kahar Muzakir, Wachid Hasyim, Abikusno
Tjokro Soejoso, and Haji Agus Salim. They successfully formulated concept of the
Preamble of 1945 Constitution of independent Indonesia they called Djakarta
Charter and signed on June 22, 1945. This concept was reported by Ir. Soekarno
in the second official session of BPUPKI on July 10,1945. In this concept, state
philosophical foundation read, Ketuhanan, dengan kewajiban menjalankan syariat
Islam bagi pemeluk-pemeluknya, menurut dasar kemanusiaan yang adil and
beradab, persatuan Indonesia, dan kerakyatan yang dipimpin oleh hikmat
kebijaksanaan dalam permusyawaratan perwakilan serta dengan mewujudkan
keadilan sosial bagi seluruh rakyat Indonesia (Belief in Almighty God with the
obligation for its Muslim adherents to carry out the Islamic law/sharia).
After delivering speech on this Preamble,Ir. Soekarno added, among
44
others, " masuk di dalamnya ketuhanan dan terutama sekali kewajiban umat
Islam
untuk
menjalankan
syariat
Islam,
masuk di dalamnya
kebulatan
nasionalisme Indonesia, persatuan bangsa Indonesia masuk di dalamnya,

keadilan sosial, sociale recht vaardigheid masuk di dalamnya. Maka oleh karena
itu, panitia kecil penyelidik usul-usul berkeyakinan bahwa inilah preambul yang
dapat menghubungkan dan mempersatukan semua aliran yang ada di kalangan
anggota-anggota Dokuritsu Zyunbi Tyoosakai ...." (.. included therein the principle
of believing in God and especially, obligations for Muslim adherents to carry out
Islamic law/sharia; covering determination of Indonesian nationalism, unity of
Indonesian people, social welfare, sociale recht vaardigheid. Therefore, sub
committee of idea investigation believed that this is the preamble able to connect
and all teachings existing among the members of Dokuritsu Zyunbi Tyoosakai ....)
In later question and answer session,there was an objection of whether or
not to include the statement of obligations to perform Islamic law for its adherents,
since it might emerge conflicts between traditional law and religious law, especially
i terms of heritage matters (Minangkabau tradition) and of land property
(Malukunese tradition). This was questioned by Laturharhary.
Ir. Soekarno answered by saying that it probably need not repeat that
preamble the national groups and Muslim groups. So, if this sentence was not
included, he believed that the Moslems could not accept this Preamble. Haji Agus
Salim added explanation regarding the relation of Minangkabau traditin and
Islamic sharia.
In the second official session of BPUPKI on July 14, 1945, chairperson of
Constitution Committee, Ir. Soekarno, reported that the concept Pernyataan
Indonesia Merdeka ( Statement of Independent Indonesia). This statement was
similar to Declaration of Independence of the USA. It started with the first
paragraph of Preamble of Constitution (Djakarta Charter) continued by the
reasons why Indonesia declared its independence, then continued on to the
second paragraph of Preamble. Next, in the third paragraph, there was a
statement reading, .... MENYATAKAN KEMERDEKAANNYA ...." (...declare
its independence); written in bold and capital letter. In the fourth paragraph, state
philosophical foundation was still the same with that of Djakarta charter. There
45
was no change in state philosophical foundation even until BPUPKI ended its
sessions.
The first session of PPKI ((Committee for the Preparation of Indonesian
Independence) on August 18, 1945, in Tjuo o Sangi In building (now Ministry of
Foreign Affairs) was chaired and opened by Ir. Soekarno which then continued by
Drs. Moh. Hatta as his deputy to deliver a speech on; obliteration of statement of
Independent Indonesia and the old Preamble the replaced it with that of designed
by Sub Committee (Panitia Kecil). Next, it was continued by reading Chapter IV
State Philosophical Foundation reading, "Ketuhanan Yang Maha Esa, menurut
dasar kemanusiaan yang adil and beradab, persatuan Indonesia, kerakyatan
yang
dipimpin
oleh
hikmat
kebijaksanaan
dalam
permusyawaratan
perwakilan, serta dengan mewujudkan suatu keadilan sosial bagi seluruh

rakyat Indonesia." (Believe in the One and Only God; on the basis of just and
civilized humanity; the unity of Indonesia; democracy guided by the inner wisdom
in the unanimity arising out of deliberations amongst representatives; as well as by
realizing social justice for all people of Indonesia).Ki Bagus Hadikusumo
suggested that the statement menurut dasar kemanusiaan yang adil dan
beradab (on the basis of just and civilized humanity) be obliterated.
In the end of session, it was agreed that the Preamble of Constitution as
mentioned in Chapter IV State Philosophical Foundation reading, Believing in
One Supreme God, Just and Civilized Humanity, Unity of Indonesia, Democracy
Guided by the Inner Wisdom in the Unanimity Arising Out of Deliberations
Amongst Representatives; Social Justice for All People of Indonesia). The
Preamble of Constitution was then legal ever since.
The contents of speeches delivered by Mr. Muh Yamin and Ir. Soekarno
were almost similar. Both proposed five principles and started with word
Kebangsaan (Nationalism). For the second principle, Mr. Muh. Yamin proposed
Peri Kemanusiaan (humanity), while Ir. Soekarno proposed Internationalism/Peri
Kemanusiaan (humanity). Peri Ketuhanan (Belief in God) was proposed by Mr.
Muh. Yamin as the third principle, while Ir. Soekarno proposed it as the fifth
principle. For the fourth principle, Mr. Muh. Yamin proposed peri kerakyatan,
permusyawaratan, dan kesejahteraan (peoplestate, deliberations, and welfare),
46
while Ir. Soekarno made it the third principle mufakat, perwakilan, and
permusyawaratan (unanimity, representatives, and deliberations). Kesejahteraan
rakyat ( Peoples Welfare) was proposed as the fifth principle by Muh. Yamin,
while Ir. Soekarno proposed Kesejahteraan Sosial (Social Welfare) as the fourth
principle.
Both Mr. Muh. Yamin and Ir. Soekarno elaborated the first principle very
long. Kerakyatan (Peoples State) principle was elaborated more detailed by Muh.
Yamin while Ir. Soekarno did not elaborate the principle of mufakat (unanimity) in
detail. Mr. Muh. Yamin did not name the five principles he proposed whereas ir.
Soekarno named them Pancasila. Ir. Soekarno even compressed them into three
principles (Trisila) and then again into one (Ekasila).
Although Prof. Dr. Soepomo did not elaborate each principle in detail, the
contents of his speech contained a strong theory of integralistic. It was so
unfortunate that speech text delivered by Drs. Moh. Hatta was not yet found
hitherto. Drs. Moh. Hatta proposed that matters regarding individual rights were
not so highlighted in speeches by Mr. Muh. Yamin and Ir. Soekarno, and was
impossible to be highlighted by Prof. Dr. Mr. Soepomo with his integralistic theory.
Both Mr. Muh. Yamin and Ir. Soekarno emphasized that national state was an all
for all state. This concept was not integralistic nor it was individualistic. Meanwhile,
the concept of integralistic emphasized on the unity of leaders and their people as
well as unity the entire state (totalitarian).
Ir. Soekarno stated that Pancasila could still be compressed into Trisila and
Ekasila. In the principle of gotong royong (cooperativeness in kinship solidarity), Ir.
Soekarno had been being bery similar to Prof. Dr. Mr. Soepomo. Prof. Dr. Mr.
Soepomo was apparently the chairperson for a small team designing constitution
of Indonesia so that in the body of constitution, integralistic concept was so deeply
felt.
The influence of Islamic teaching was strong enough in formulation of state
philosophical foundation and consitution of Indonesia although there was no one
from Islamic groups who delivered any speech on state philosophical foundation.
However, interruptions during speeches and question and answer session in the
second official session and unofficial sessions, it could be seen how they really
47
wished to add kewajiban syariat Islam (obligations to carry out Islamic law/sharia)
both in state philosophical foundation and in the body of constitution.
There occured quite long discussions between Islamic groups and national
ones within Panitia 9 (Committee of Nine) on the arrangement of Preamble of
Constitution. Ultimately, it was decided the Preamble of Constitution with state
philosophical foundation mentioning kewajiban menjalankan syariat Islam bagi
para pemeluknya (obligations for Muslim adherents to carry out Islamic
law/sharia) or well-known as Djakarta Charter.
Concept of communism was not included in the formulation of state
philosophical foundation and constitution since the Japanese government
dismissed this organization. The Japanese embraced the concept of fascism
which was strongly in contrast with communism.
Spiritual nuance wishing for independence and using the momentum of
vacuum of power also influenced our founding fathers to formulate state
philosophical foundation. It was because we realized that the Japanese would
immediately mose and be replaced by the Allies (along with the Dutch/NICA).
Meanwhile, the Japanese authority in Jakarta attended BPUPKIs session so that
it quite influenced the formulation of state philosophical foundation and
constitution. One of them was the making of document of Statement of
Independent Indonesia which wished to copy that of the USAs Declaration of
Independence. In this document, it was written a significant role of Japanese
armed forces in freeing the Indonesian from the Western (The Dutch) colonial and
in allowing Indonesias Independence in the end of World War II. On August 18,
during the first session of PPKI when the Japanese surrendered and Indonesia
gained its independence, in the beginning of session, it was immediately
mentioned that State of Indonesia and Preamble of Constituion had long been
obliterated and replaced with the new Preamble. The statement saying obligations
for Muslim adherents to carry out Islamic law/sharia was no longer there. The
great joy of being independent, a strong kinship solidarity as well as a high level of
awareness in dealing with the threat the Allies posed while the Japanese were still
in Indonesia had motivated our founding fathers to keep holding deliberations for
gaining unanimity and overcoming differences. The emergence of willingness to
48
prioritize national interests over group/class interests had generated agreement in

legitimizing stae philosophical foundation on August 18, 1945. Not all principle
matter were solved by holding deliberations for gaining unanimity since the issue
on the form of state (whether in monarch or republic) was solved by vote.
Summary
We have learned the contents of speeches in philosophical foundation of
Indonesia state by three speakers and how to make it perfect. Contents of speech
delivered by Mr. Muh. Yamin were quite similar to those of Ir. Soekarno. However,
Ir. Soekarno with its Ekasila gotong royong (cooperativeness in kinship solidarity)
principle was silimar to Prof. Dr. Mr. Soepomo with his theory of integralistic.
There was a strong nuance of spiritual and wisdom in the deliberations held
by our founding fathers when formulating state philosophical foundation so
that a sharp difference could be solved in a relatively short time.
Exercises
To strengthen Your understanding on Learning Activity 1, please do the
following exercises!
1.
What are the similarities and differences of contents Peri Kemanusiaan

(humanity) by Mr. Muh. Yamin and internationalism by Ir. Soekarno in their
speeches on philosophical foundation of Indonesian state suggestions?
2.
Why was the concept of state by Ernest Renan and Otto Bauer considered
outdated during the speech delivery suggesting state philosophical
foundation?
3.
Why was the concept of integralistic so strong, be it in its delivery on

philosophical foundation of Indonesian state suggestions or in the
announcement of body of 1945 Constitution?
4.
The strong wish to mention statement of obligations to carry out Islamic

law/sharia for Muslim adherents in the philosophical foundation of
Indonesian state made all opinions on it were not accepted during the first
session of BPUPKI. However, in the beginning of first session on PPKI on
August 18, 1945, the sentence saying obligations to carry out Islamic
law/sharia
for
Muslim adherents
was obliterated
from the
philosophical foundation. What kind of spiritual nuance influenced it?
49
state
5.
Mr. Muh. Yamin proposed welfare in his speech whereas Ir. Soekarno
stated that until today (at that time), there was no one talking about social
welfare. What are the differences between peoples welfare by Mr. Muh.
Yamin and social welfare by Ir. Soekarno ?
Direction to answer the exercise:
1.
Study further the contents of speech by Mr. Muh. Yamin and Ir. Soekarno
regarding five state philosophical foundation, particularly the principles of
peri kemanusiaan (humanity) and internationalism.
2.
Study further five state philosophical foundations by Ir. Soekarno,

particularly the principle of nationalism.
3.
Study further five state philosophical foundations by Prof. Dr. Mr. Soepomo
who once became the chairperson of a small team designing constitution.
4.
Study further the spiritual nuance during sessions of BPUPKI.
5.
Study further the contents of speech by Mr. Muh. Yamin and Ir. Soekarno
on five state philosophical foundations, particularly the principles of peoples
welfare and social welfare.
References
Compulsory:
Sekretariat Negara. 1995. Risalah Sidang Badan Penyelidik Usaha-Usaha
Persiapan Kemerdekaan Indonesia (BPUPKI), Panitia Persiapan Kemerdekaan
Indonesia (PPKI)
50
PANCASILA AS A LIFE PHILOSOPHY

AND WAY OF LIFE OF NATION
MODUL
Learning Activity 2
1.
Life During Colonial Era

Experience of living under colonialization for three and a half centuries had
grown a strong desire for freedom. Suffer and poverty brought up the awareness
of humanity and justice principle. The experience of being unknowledgeable and
retarded had awaken the esteem and spirit tomove forward. Moreover, the
experience of being weak and helpless initiated solidarity and commitment from all
people to form a power. It was this essence of sharing experience and spirit which
constituted acknowlegment of the Indonesian people as fully true human beings
nad good treatment of them.
Natural characteristics of human being is freedom, being free from any
kinds of forces and oppression as well as being free to realize himself based on
his own choice. Freedom is a fundamental value inherent to every human as long
as it is in terms of inviolable rights, which are freedom for thinking, having a belief,
expression ourselves accordong to our own talents and potentials in all aspects of
life.
There was a tendency to decrease the meaning of freedom during the era
of Orde Baru (New Order) since it was regarded restricting the authority of
government. As an ethical value, freedom surely demands responsibility for any
actions taken. Demand for freedom intrinsically has the natures of anti-colonial,
anti-slavery, anti-absolutism, and anti-totalitarian dictatorship.
In order to secure the sustainability of freedom, he joins as a social
contract, since human being is an individual as well as a member of community,
forming a nation tehn establishing the Republic of Indonesia. Thus, a national
state and a law state were born.
The duty of a state is to protect its people so that they are able to execute
their rights, obligations, and self-development well and safely by creating such
climate and conditions good for their existence and dynamics. Therefore, state
governance constitutes an authority in regulating life in nation and state level
51
based on the specified law.

Hence, it is not right if the authority of government violates the rights
inherent to each citizen since it must be responsible to its people as the source of
authority. This means that Indonesia is a democratic country or state in term of
sovereignity in the hands of its people.
The Indonesian people comprise various groups of people with their
respective traditions, languages, culture, beliefs, and religions. In this plurality,the
Indonesian people who had experienced living under colonial era as a common
fate determined to get rid of the colonists ans struggle for their independence
together. This unity of determination made the Indonesian people one in the
divierity and needed concrete efforts and policies to gain common objectives and
goals.
The unity did not mean the obliteration of existence and characteristics of
every culture or a uniforming effort obliterating local wisdom. However, this unity
was a mozaic of elements forming collective power, instead. This power was
encouraged by the unity of attitude which appreciated fundamental values
mentioned in the Preamble of 1945 Constitution as Pancasila.
The vision of Bhinneka Tunggal Ika (unity in diversity) can be strengthened
by multiculturalism approach. Plural societies are not born itself multicultural from
the beginnng. In the theory of multiculturalism, there contains the principles of
democracy, a human rights, equality of genders and others becoming a strong
basis in analyzing issues or constellation on current ethnic plurality and culture.
Using this approach, vision of Pancasila can understand as well as solve issues of
physical violence, sectarian,and primordialism, challenges of disintegration, and
the andger of separatism sharply and precisely by providing solutions which are
more communicative, dialogues, just, respectful to each other for achieving
collective objectives, goals and interests.
These things show that Pancasila truly functions as a common agreement
of all people for the sake of new Indonesian glory.
2.
Pancasila in the UUD NRI 1945 (the Preamble of 1945 Constitution of

the State of the Republic of Indonesia)
When talking about Pancasila, we basically refer to principles made as the
52
state philosophical foundation of the Republic of Indonesia, as stipulated in the

fourth paragraphy of Preamble of 1945 Constitution. The Preamble of UUD NRI
1945 constitutes the crystallization of all history of Indonesian national movements
up to its climaz point, the Proclamation of Independence.
The Preamble of UUD NRI 1945 reflects vision and awareness, ideals of
national morals, Proclamation of Independence meaning and Republic of
Indonesia established as an institution which is bale to bring the Indonesian
people to achieve and realize their wishes collectively. Thus, the Preamble of UUD
NRI 1945 should be comprehended thoroughly since each of its paragraphs
reveals meaning in its functional relation to the other. The following are the
meanings of each paragraph.
First : Vision and Awareness of Nation
Bahwa sesungguhnya kemerdekaan itu ialah hak segala bangsa
dan oleh sebab itu maka penjajahan di atas dunia harus dihapuskan karena
tidak sesuai dengan peri kemanusiaaan dan perikeadilan." (Paragraph 1)
(That Freedom is actually a right of all nations and therefore colonization in
this world must be removed as it contravenes the humanity and justice)
This formulation reflects vision and awareness that the Indonesian
people have rights and freedom for their existences as a group of people.
Hence, these rights must be acknowledged, meaning that the Indenesian
people have rights to be treated well since they have human dignity. This
means that nation dignity is truly rooted in human dignity.
Kedua : Moral Ideals
"Atas berkat rahmat Allah Yang Maha Kuasa dan dengan
didorongkan oleh keinginan luhur supaya berkehidupan kebangsaan yang
bebas, maka rakyat Indonesia menyatakan dengan ini kemerdekaannya."
(Paragraph 3)
(By the grace of the Almighty God and motivated by a noble intention, for
free national life, Indonesian people hereby declare their freedom)
Moral ideals reflected in this formulation are the wish for living as a
nation freely. In this context, free is in terms of freedom from colonialization,
oppression, suffering, poverty, retardation, fear, and so on. Besides, it also
53
means free for having opinion and expressing them publicly, for choosing a
belief or religion, and embracing it openly, for developing talents and
potential through education, for developing professional ability and so on.
To sum up, it means freedom to actualize oneself.
Ketiga : Legitimation of Struggle for Independence
"Dan
perjuangan
pergerakan
kemerdekaan
Indonesia
telah
sampailah kepada saat yang berbahagia dengan selamat sentosa

mengantarkan rakyat Indonesia ke depan pintu gerbang kemerdekaan
Negara Indonesia, yang merdeka, bersatu, berdaulat, adil dan makmur."
(Paragraph 2)
(And Indonesian struggle, movement, and freedom have safely brought
Indonesian people to the freedom of the State of Indonesia, that is free,
united, sovereign, just, and prosperous.)
This formulation confirms the national efforts in freeing themselves
from any obstacles, pressures, and obtructions coming. The first effort was
conducted towards colonialization in order to gain national independence.
However, it has been realized that independence basically must be
struggled for by all means and level of intensity. This means that freedom is
basically an effort of getting free. This formulation is thus a legitimation of
revolutionary struggle not finished only after gaining independence, but also
means further by giving substance and meaning to the independence by all
actions in the humanization process. Therefore, the spirit of the Preamble of
1945 Constitution is emancipatory, which is aspiring to move and free
ourselves from any kinds of dominations suppressing people.
Fourth: Institutional Means
"Kemudian
dari
pada
itu.maka
disusunlah
kemerdekaan
kebangsaan itu dalam suatu undang-undang dasar negara Indonesia yang

terbentuk dalam
suatu
susunan negara Republik Indonesia
yang
berkedaulatan rakyat "(Paragraph 4)

(And then... National Freedom of Indonesia is prepared in a Constitution of
the State of Indonesia, formed in a structure of the State of the Republic of
Indonesia with people sovereignty based on..)
54
This formulation shows that the effort for setting free can only be
accomplished by the establishment of national state of the Republic of
Indonesia embracing peoples sovereignity principle with the goals of
protecting all Indonesian people; prioritizing public welfare; educating all
Indonesian people; and actively participating in the efforts of world order.
Basic principles on the existence of state and the guidelines for setting free
of nation are Pancasila,namely Believe in the One and Only God; just and
civilized humanity; the unity of Indonesia; democracy guided by the inner
wisdom
in
the
unanimity
arising
out
of
deliberations
amongst
representatives; as well as social justice for all people of Indonesia. They

are stated particularly and strongly in the Penjelasan UUD 1945 (the
Elucidation of 1945 Constitution).
Saying that the spirit of the Preamble of UUD 1945 as stipulated in
the Constitution obliges the government and other state executives, namely
president; cabinet; parliament members; judicial institutions and law
enforcement apparatus covering judges, prosecuting attorneys, policemen
as well as officials and beauraucrat people to obey the noble humanity
moral conduct and hold on to the peoples noble ideals. This means tha
political and profession ethics must be obeyed.
We need to understand Pancasila and its relevancy in the current
era,as can be seen in the following:
a.
Pancasila basically constitutes five basic principles reflecting human

dignity. Obeying the principles of believing in God, humanity,
national, democracy and social justice means upholding human
dignity.
b.
Ideals of national morals to live in a state freely are the primary

aspiration in national movements and they still apply until now and
the future in dealing with the coming challenges.
c.
In line with its functions and emancipatory spirit, developmental

movements aim at freeng people from all kinds of obstacles and
oppressions. Therefore, it is necessary to realize that the movement
of setting free with its opposite power according to its own interests.
55
3.
Manifestation of Struggle for Freeing Nation

There are generally three periods if viewed from the level of emancipation
throughout the history of nation. These three periods are: revolution period,
development period, and reformation period. Each period revealed its own
indication of success and failure.
First: Revolution Period (1908-1950)
Revolution was manifested in form of movements setting free the
nation from foreign colonialization until its success in establishing the
national state which embraces the principle of sovereignity in peoples
hands with its self-determination right which is the right to determine its own
fate with its own decision. Freeing movements through revolution were
initiated by the emergence of national movements as reflected by the
establishment of Budi Utomo (1908) aiming to build national awareness and
culture, the establishment of political organizations as well as youth
organizations which reached its success by declaring Sumpah Pemuda
1928 (Pemuda Pledge 1928), until its peak by declaring Proclamation of
Independence on August 17, 1945. This proclamation was eventually
officially acknowledged by the Dutch government in KMB (Round Table
Discussion) in Denhaag in 1949.
This revolution period had been succesful in its emacipatory effects
since it was able to achieve the ideals of national morals into praxis
(Harkheimer). Praxis is a mix between strong awareness and belief in
freedom which becomes the right of each nation and human beings as the
citizens, strong will and determinaton in struggling for the rights for freedom,
as well as emancipatory actions as the manifestation of freeing movements
and self-freeing from any kinds of oppressions. Revolution was done in real
actions aspired by patriotic spirit against the colonialists for the sake of
common interests as well as willingness to sacrifice in forms of richness,
property, family, and life. Revolution was motivated by the struggle for
national and state interests over individual and group ones, and also
national ssolidarity in terms of helping each other to fight against the
colonialists and which of free from discrimination in ethnics, religions, races,
56
and even primordialism.

Second: Development Period (1950-1998)
Development started from political development through steps which
developed the quality of nation known as nation and character building
(Soekarno) since the beginning of independence and during Orde Lama
(Old Order 1959-1965). Political development had successfully built the
nation by flaring national awareness and solidarity in every soul of the entire
people throughout Nusantara which are plural and diverse. During this era,
there were formed attitudes showing nationalism, patriotism, anticolonialism, anti-capitalism, and anti-imperialism. However, it had several
weaknesses, one of which was the poor management of the more crucial
issues on welfare and poverty.
Responding to these weaknesses, government during New Order
focused on development in economic sector (Soeharto). Until 1980s,
economic development had successfully conducted consolidation as well as
starting economic cycle so that it was able to produce significant progress
in economic sector. Nevertheless, the success in economic development
brought along with it social burden and human victims. People were not
ready to welcome success in economy, so that there appeared the nature
and attitude of being greedy.
Greed started from the higher governance through executing
centralizing authority on one hand only, authority and, forces cooptation to
the executive institutions, repressions on those critical people, and the
misuse of Pancasila as a tool for authority and authorized people. Failure in
freeing efforts lay on the failure to accomplish the moral ideals in praxis.
Progress in economic was quite significant, but the management of the
products of economic and prosperity progresses did not work fairly and
honestly so that it was held or owned by certain group or elites only. Any
criticisms and protests on this reality were handled poorly through violence
and oppression by those having authority. The statement on ideals was not
proven in reality.
57
Third: Reformation Period (since 1998)

Responding
to
those previously mentioned
abnormality and
deviations, there emerged disappointment from all people. That is why the
people demanded thorough reformation and changes by doing total
reformation. However, these demands were hard to meet since New Order
era had planted time bomb that could just explode at any time.
Reformation period was at first successful in running democratization
as a basis for achieving moral ideals into praxis. The freedom which was
struggled for was then misinterpreted as an authority to act anything on
ones own will and became irresponsible freedom. Process and efforts or
practical freeing movements probably might not be able to do since the
political situation controlled by opportunistic was hard to obliterate.
Violence, rapery, murder continued on going, as well as crimes and
premanisme (preman mean those who collect money from people by
physical force or threat, similar to yakuza in japan or triad in Hongkong).
Hence, the efforts for realizing moral ideals into praxis in the current era are
staggering. The way to the freeing movements can only be opened as long
as a strong awareness and determination or will grow in order to deal with
and fight against any obstacles and obstructions.
4.
Pancasila as Life Philosophy and National Moral Ideals

In the memorandum of DPR GR (parliament during New Order era) July 9,
1966 as legitimated by MPRS resolution (Temporary House of Representatives)

XX/MPRS/1966, it is stipulated that Pancasila is a way of life of the Indonesian
people which has been purified and solidified into the basis of Indonesian state
philosophy. Way of life is weltanschaung, which means the way to run our life.
Despite the different terms, the meaning is the same.
As a life philosophy or way of life, Pancasila contains insights on essences,
origin, goals, values, and the meaning of world and its contents, especially human
beings and their lives, be it individually or socially. Nation life philosophy reflects a
thorough conception by placing human dignity as a central factor in its functional
position towards all matters. This means that insights and values contained in
Pancasila are culturally wished to be instilled, inside of peoples conscience,
58
characters, personality as well as coloring habits, behaviours, and activities of

social institutions. These five principles are included in Pancasila, giving meaning
in life as well as becoming demands and goals of life, even the standards for all
aspects of nation life.
Pancasila as a life philosophy and the Indonesian national moral ideals
constitutes the core of common spirit of various moral existing in Indonesia. There
are many kinds of moral teachings in Indonesia due to the existence of various
religions, beliefs and traditions. Each moral has its own characteristics; different
from the others which were only applicable to the relevant followers. However,
there are also common elements which are general and able to overcome all
group concepts. Therefore, it appears that the morals of Pancasila are able to
overcome all groups or classes and having national characteristics.
Pancasila comprises five moral principles relevant to be the state
philosophical foundation of the Republic of Indonesia. The first basic principle
demands each citizen to acknowledge the One Supreme God as the Creator and
Last Destination, both in the hearts, words, or daily behaviours. It results in
Pancasila demanding all people to live in harmony despite the different beliefs.
The second basic principle invites all Indonesian people to acknowledge and treat
everyone as fellow human who has noble dignity, rights and obligations. In other
words, there is an attitude to uphold dignity and rights or act fairly and in civilized
way. The third basic principle grows the attitude on people to love their homeland,
nation and state, participate in struggling for Indonesian interests, and have
solidarity as well as loyalty to fellow citizens. The fourth basic principle invites
people to be sensitive and participate in political life and life governance, at least
based on their respective status and roles. Finally, the last basic principle invites
people to actively contribute, based on their respective abilities and status, on
realizing public welfare, which is physical and spiritual welfare as complete as
possible for all people.
The statement of Pancasila as a life philosophy wishes the morals of
Pancasila to be state life morals in terms of demanding state officials and
management to respect and obey the moral principles or political ethics.
Consequently, the state submits to the morals and thus is obliged to implement it.
59
Morals become norms of actions and wisdom of state so that they need to made
peraturan perundang-undangan (regulations on law). In other words, morals of
Pancasila provide inspiration and guiandce in the formulation of laws regulating
state life, determining state institutions, their tasks and relationship between them,
rights and obligations of citizens, as well as the relationship between citizens and
state in humanistic climate and spirit.
However, that does not mean that all moral norms must be made juridical
norms. Moral norms are determined to be positive law norms as long as the norms
regulate physical actions concerning people. Meanwhile, spiritual matters are
personal businesses of citizens. This must always be paid attention to in
implementation of regulating state towards nation life. Hence, it appears that
materials of perundangan (regulations) are only limited to public morality. In
association with the implementation of Pancasila in context of individual moral, the
state is obliged to create such situation which is able to foster a good moral
conduct. In the general explanation on 1945 Constitution, it is mentioned that
constitution should contain the contents obliging government and other state
officials to maintain noble humanity and moral conduct as well as to hold on to
firmly the noble people moral ideals.
Finally, in its position as state political ethics meant in the first basic
principle, a state is obliged to 1) guarantee independence of each person
indiscriminatively to pray or serve God according to their respective religions and
beliefs by creating a conducive situation 2) emphasize tolerance and interfaith
harmony 3) execute its duty to improve public welfare as a sacred responsibility.
The second basic principle obliges 1) the state to acknowledge and treat all of its
citizens as human beings blessed with noble dignity, rights and obligations and 2)
all the nations as the worlds citizens to jointly build a new better world based on
independence, eternal peace, and social justice. The third basic principle obliges
the state to defend and develop Indonesia as a unified state, having strong
solidarity, harmonious condition; to uphold national culture and personality, as well
as to struggle for national interests. The fourth basic principle obliges the state to
acknowledge and appreciate peoples sovereignity as well as seeking to make
people perform their sovereignity democratically and indiscriminatively through its
60
representatives. That means that the state is obliged to listen to its peoples voices
and fight for all peoples interests. Lastly, the ffth basic principle obliges the state
to 1) share its burdens and collective results or products proportionally to all
citizens with regarding especially those who are weak so that injustices and
arbitrary done by the strong ones towards the weak ones may not occur.
Summary
The experience of being under colonialism for three and a half centuries
had grown a strong desire for living freely, as stipulated in the four paragraphs of
the Preamble of 1945 Constitution. The five basic principles of Pancasila
constitute ideals and moral demands as the basis of all aspects of nation and state
life, which are living in harmony, having tolerance, cooperativeness with each
other, which, despite differences in all aspects of life, possess and be unified by
the common humanity to struggle for giving substance and meaning to the
independence in a democratic, just, and civilized way.
Exercise
Answer the following questions!
1.
What is the relationship between colonial era and the emergence of basic
principles of Pancasila?
2.
What is the meaning of relationship between diversity in unity (arti

hubungan keanekaan dalam kebinekaan)?
3.
What are the basic considerations that make Pancasila as the state
philosophical foundation of the Republic of Indonesia?
4.
Explain the meaning of each paragraph of the Preamble of 1945

Constitution!
5.
Explain the form of struggle for freeing the nation in periods according to
history!
6.
What are the tendency and direction of way of life of the current era?
7.
What are the basic reasons and considerations for preserving Pancasila in
the coming years?
8.
Explain the relevancy of nation and character building in the current era!
9.
What is multiculturalism and what is its relevancy to the development of

national culture?
61
Direction to answer the questions

1.
Review the essence of peoples wish/will!
2.
Study further on values contained in Pancasila and relate them to the

experience of being colonialized!
3.
Study further on contents of each sentence in the Preamble of 1945

Constitution!
4.
Learn the dynamics of each struggle period!
5.
Study further on the second principle of Pancasila!
6.
Study further on Pancasila as a life philosophy and national moral ideals!
7.
Study further on what Ir. Soekarno wished for national spirit!
8.
Study further on Bhinneka Tunggal Ika (Unity in Diversity)!
References
Compulsory:
"Aktualisasi Pancasila dalam Perspektif Filosofis Humaniter". Essay of Symposium
on Kewaspadaan dan Ketahanan Nasional, Bandung, 2 Mei 2005.
Poespowardojo, Soerjanto. 1993. Kebijaksanaan Kebudayaan Nasional dalam
Strategi Kebudayaan. Jakarta: PT Gramedia Pustaka Utama.
Additional:
Bourdieu, Piere. 1977. Outline of a Theory of Practice. Cambridge: Cambridge
University Press.
Held, David. Models of Democracy. (Second ed.) 1997. Cambridge: Polity Press.
Huntington, P. Samuel. 1996. The Clash of Civilitations and the Remaking of
World Order. New York: Simon & Schuster.
Kimlicka, Will. 1995. Multicultural Citizenship. Oxford: Oxford Clarenton Press.
Kristiyanto, Eddy (ed.). 2001. Etika Politik dalam Konteks Indonesia. Jakarta:
Kanisius.
Naisbitt. John. 1984. Megatrends. Ten New Directions Transforming Our Lives.
New York: Warner Books.
Parekh Bhikhu. 2002. Rethinking Multiculturalism. Harvard: Harvard University
Press.
Poespowardojo, Soerjanto. 1989. Filsafat Pancasila. Sebuah Pendekatan Sosio-
62
Budaya. Jakarta: PT Gramedia.

Sekretariat Jenderal MPR RI (2002) dan Setkab RI (2004). Undang-Undang Dasar
Negara Republik Indonesia Tahun 1945.
Soekarno. 1959. Di Bawah Bendera Revolusi I dan II. Jakarta.
Storey, John. 1993. An Introductory Guide to Cultural Theory and Popular Culture.
New York, London, Toronto, Sydney, Tokyo, Singapore: Harvester Wheatsheap.
Tarnas, Richard. 1993. The Passion of the Western Mind. Understanding the
Ideas That Have Shaped Our World View. New York : Ballantine Books.
Undang-Undang Dasar 1945 (before amendment).
Suggested Textbooks:
Lemhannass textbooks
63
PANCASILA AS NATIONAL IDEOLOGY
MODULE
3
Learning Activity 3
1.
Essences and Functions of Ideology

Ideology is a complex of knowledge and values which entirely becomes a
basis for a person (or people) to comprehend this universe and all of its contents
as well as determining basic attitude to manage it. According to the experience he
perceives, a person catches what he sees right or not, good or bad. He will
perform activities as manifestations of all knowledge and values he possesses.
Therefore, a world with its society life, system and society structure based on his
ideological orientation is created. Nonetheless, this does not mean that the world
where people are living is not solely a manifestation of ideology since ideology is
not something that stands on its own and separated from reality in life. Ideology is
a product of culture of a society so that in some cases, it is also a manifestation of
social reality.
Essentially, ideology is the result of human reflection due to his ability to
make distance with his living world. There is a dialectic relation between ideology
and reality of social life, causing a reciprocal influence which is manifested in form
of one party encouraging ideology to be more realistic, while the other to be more
ideal. Ideology does not only reflect the way of thinking of people, but also
encourages people to achieve ideals. Thus, it can be seen that ideology is not a
mere theoretical knowledge, but a knowledge that must be comprehended and
internalized into a belief. Ideology is surely a clear option requiring realizing it. The
deeper it is ones ideological awareness; the stronger it is his commitment to
implement it. This commitment is reflected by ones attitude to believe its ideology
as normative rules that must be obeyed in social life. Thus, ideology functions to
provide:
a.
Cognitive structure, the entire knowledge that can become basis for
understanding and interpreting our surrounding world and natural events.

b.
Basic orientation, done by opening insights which give meaning and
show goals in humans lives.

c.
Norms that become guidelines for a person in taking action.
64
d.
Knowledge and way for a person to find his identity.
e.
Power that is able to encourage a person to do his activities and
achieves his goals.

f.
Education for a person or society to understand, to internalize, and to
make pattern of his behaviours according to norms and orientation

contained therein.
2.
Pancasila as a National Ideology

As national ideology, Pancasila functions to move people to build the
nations by all efforts covering all aspects of life. Pancasila does not
discriminatively determine systems of economic and politics, but any chosen
systems should be able to express the primary aspiration.
As national ideology, Pancasila basically shows universal values,
demonstrating integral-integrative insight and as a modern ideology which is able
to boost high spirit. Different from Western ideologies, Pancasila which is born in
Eastern cultural and historical background upholds very highly religiousity role
which is very longed for in the present era of technocratic civilization.
Religious dimension frees human beings from physical and material
domination by showing its transendence to Him through spiritual meaning, so that
it wont be out of inspiration, instead, it even offers hopes and perspectives to
move forward. Meanwhile, ethical dimension helps maintain human being to
possess dignity and struggle for humanity and justice in the world. Therefore,
Pancasila offers solutions for crisis happening in the world by keeping the
intactness of human being as individuals among civilizations in the world
experiencing process of cultural alienation. One of the prominent roles of
Pancasila from the beginning of establishment of Indonesia is its function to unify
all of Indonesian people and make them into a nation having a distinct character
and confidence in it.
From the beginning of Indonesian peoples lives during the state
establishment, the condition of our people has always been plural and diverse.
The Indonesian people are multiethnical, multireligious, and multiideological.
These plurality and diversity illustrate interactions between many elements.
Various elements in all aspects of life can be seen as seeds that can enrich our
65
culture which then can build a strong nation. On the other hand, these can also
weaken the strength of nation with potential for conflicts and disputes. Process of
social relationship is necessary to afford in order to ensure it run centripetally so
that samenbundeling van alle krachten (joint unity of all strengths or power or
forces) happens. In addition, the Indonesian peoples independence was gained
through revolution. That unification of forces or power was extremely necessary as
a preparation for all Indonesian people in their struggle for getting rid of the
colonialists from Nusantara.
Looking at such national situation, the main issue that was necessary to
overcome at that time was figuring out how to unify the nations unity and
strengths or forces which was completely required to begin running the state. In
other words, nation and character building was a prerequirement and main duty
that was necessary to be done. It was in this political context that Pancasila was
perceived as a unity ideology. Pancasila is hoped to be able to provide guarantee
for that manifestation of political mission since it is the result of national reference
so that each social power or strength feels bound and responsible for the future of
state and nation. It also means that Pancasila functions as collective guidelines to
solve any differences and political conflicts intergroups and political power, as well.
Pancasila is perceived as a synthesis unifying all existing life attitudes in the
entire homeland due to the urgency to solve political issues for twenty years since
the establishment of state. Various different teachings are met with in Pancasila.
Pancasila provides an arena which gives a wide space to move in one hand, while
it also provides moral guidelines that cannot be broken, on the other hand.
Pancasila can be interpreted in many ways. Yet, no matter how many ways
it can be interpreted, it cannot be interpreted by covering contradictory definition.
On the other hand, Pancasila cannot be narrowed down anymore so that it may
become a monopoly for a particular group or class of people only.
That previous perception can be made clearer by Bung Karnos idea on the
analogy between a means or place with its contents. A state is a means or place
that can contain anything. Since the Republic of Indonesia was established on the
basis of Pancasila, the contents of it must conform the values of Pancasila. That
perception, no matter how, gives particular implications.
66
That means that Pancasila constitutes national ideology which covers and
embraces all orientation therein. It also means that the views or ways of life within
the society are acknowledged and justified to develop, whether by explicating
potentials and values contained therein or by acculturation. Development is
necessary to reinforce local or regional culture as a means of peoples articulation.
Besides, the existences of those views or ways of life are also necessary to give
substance and meaning and enrich national ideology in doing its function to unify
unity and integration of nation. By understanding this context, national culture
which according to 1945 Constitution is a summary of culture peaks is expected to
grow understanding and appreciating attitudes required in living together.
In connection with it,political perception giving justification for living right for
ways or views of life in attempt of giving substance and meaning to national
ideology, particularly and justification for the existence of regional culture in
attempt of national cultural development in general, opens the ooportunities of
various subejctive interpretations, as well, which are given by every sociopolitical
strength or power, on one hand, the various interpretations can truly enrich
national ideology and culture. On the other hand, these can also exploit then since
it forces a particular subjective view or way only for particular political interests.
The view or way stating that Pancasila is a doctrine of revolution as such
recorded in the history the exploitation previously mentioned. Moreover, subjective
interpretations can reflect a particular concept or group that in fact deviate due to
inharmony between its teachings and the values of Pancasila, or only consider
Pancasila as solely a tool for showing politeness, as reflected by rebellions in the
past. In other words, a view or way of life as a sub ideology is put forth as a rival
for Pancasila as the national ideology and forces it by physical force.
The appearance of Pancasila as a unity ideology had shown its relevancy
and power within these twenty years since the establishment of NKRI (the Unitary
State of the Republic of Indonesia). Pancasila is a political philosophy. The
Indonesian people were built with a strong awareness as a nation who have
identity and live in unity in the spirit of nationalism and patriotism. Still, there could
be seen weakness in the perception in that period. Extreme poverty got less
attention as well as response. The government noticed less those people who
67
wished for better lives. Such situation was perceived by PKI (Indonesian
Communist Party) as an opportunity by using it and raising it as the primary
political issue. This answers the question why such political organization which
conducted rebellion a few moments before in Madiun could draw supports from
millions of people only within a short time.
Summary
As a national ideology, Pancasila is a principle as well as state life
orientation which is believed to be able to move the nation to realize the ideals of
Indonesia. In line with its universal meaning, Pancasila ideology is open. It means
that it should not be primordial or exclusive, yet has to uphold human dignity for
collective interests.
In solving domestic affairs and dealing with global challenges, Pancasila
ideology must be able to perform its emancipatory functions, as well as to improve
work ethics and to encourage actions which increase peoples communication in
social institutions.
Exercise
1.
Explain the definition of ideology and its functions in the social life!
2.
What are the characteristics of Pancasila as a national ideology?
3.
Explain the differences between closed ideology and open ideology and
give example!
4.
What are the basic characteristics of Pancasila that must become

guidelines for its ideological interpretation in all aspects of nation life?
5.
What are the challenges for actualization of Pancasila in the development

of nation and state of the Republic of Indonesia?
6.
Explain the importance of national insights and the education on national

insight in the current era!
Direction to answer the questions!

1.
Learn the essences and functions of ideology!
2.
Study further the background of Pancasila until it was made ideology!
3.
Study the challenges for actualization of Pancasila!
68
4.
Study the challenges for actualization of Pancasila if related to national

development!
5.
Learn the functions of ideology and Pancasila as national ideology!
References
Compulsory
Poespowardojo,
Soerjanto.
1990.
Pancasila
Sebagai
Ideologi
dari
Segi
Panandgan Hidup Bersama. Jakarta: BP-7 Pusat.

_____.
"Aktualisasi Pancasila dalam Perspektif Filosofis Humaniter". Makalah
dalam Simposium Kewaspadaan dan Tannas, Bandung, 2 Mei 2005.

Additional
Budi Hardiman, Fransisco. 1990. Kritik dan Ideologi, Pertautan Pengetahuan dan
Kepentingan. Yogyakarta: Penerbit Kanisius.
Bell, Andiel. 1962.The End of Ideology.Cambridge, Masschusetts, and London:
Harvard University Press.
Baudrillard, Jean. 1998. The Consumer Society. London: Myths and Struc.
Eagleton, Terry. 1981. Ideology an Introduction. London, NY: Verso.
Gidden, Anthony. 2000. Sociology. Policy Press.
Gray, John. 1993. Post-Liberalism, Studies in Political Thought. London and New
York: Routledge.
Habermas. 1962. The Structure Transformation of the Public Sphere.
_____. 1984. Theory of Communicative Action.
Horkheimer, Max. 1976. Traditional and Critical Theory dalam Paul Connerton
(ed.), Critical Sociology. Hardmondsworth, Middle Sex.
Horkheimer, Max and Th. W. Adomo. 1973. Dialectic of Enlightenment. London.
Kenichi Ohmae. 1994. The Borderless World, Power and Strategy in the Global
Marketplace. London: Harper Collins Publishers.
Mangunwijaya, YB. 1983. Teknologi dan Dampak Kebudayaannya (Volume I).
Jakarta: Yayasan Obor Indonesia.
Poespowardojo, Soerjanto. 1989. Filsafat Pancasila. Sebuah Pendekatan SosioBudaya. Jakarta: PT Gramedia.
Rawls, John A. 1973. Theory of Justice. New York: Oxford Univ. Press.
Slavojzizek (ed). 1994. Mapping Ideology. London, New York: Verso.
69

Toffler, Alvin. 1970. The Third Wave. Toronto, New York, London, Sydney,
Auckland: Bantam Books.
Sekretariat Jenderal MPR RI (2002) dan Setkab RI (2004). Undang-Undang
Dasar Negara Republik Indonesia Tahun 1945.
Suggested Textbook
70
MODULE
PANCASILA AS A STATE PHILOSOPHICAL FOUNDATION
4
Learning Activity 4
1.
PANCASILA as the Ideal of Law
Pancasila is the ideal of law for nation and state. Rudolf Stamler (Neo
Cantian) stated that the ideal of law is a thinking construction directing the law that
will be made positive law so that the ideals or goals and objectives the people
want to achieve can be regulated and gained. It thus means that ideal of law
functions as a guiding star (leitstern) for achieving peoples ideals and goals and
objectives as well as a tool for testing if the positive law made and valid in the
society runs properly or deviates from the basic values contained in the ideal of
law.
According to Stamler, a fair law is a law in accordance with the values
contained in the ideal of law itself. This thinking or view or way is in line with
Gustav Radbruchs idea emphasizing that ideal of law functions as a regulative
standard. It means that it becomes a tool testing whether the positive law is fair
and in line with values contained in the ideal of law, as well as functions as a
constitutive basis, meaning that the values in ideal of law will inspire and embrace
the existing rules in he society.
Hans Kelsen and Hans Nawiesky as philosophers of natural law stated that a
state basically originates from those individuals joining a society. Then, in that
society, it is agreed many rules which become guidelines for collective life, how to
execute interests to achieve common goals; rules on the establishment of
necessary institutions, on how to elect heads or leaders of people that will live
together; on systems of running and managing governance. The agreement to
regulate joint life is stipulated into the supreme law, namely constitution, so that
constitution has a status as the basic law or basic norm (grundslaagnorms). The
values of these basic law or norm must be in accordance with the authentic values
of individuals living in the society who execute the common agreement. These
values are thus called natural or fundamental norms.
Based on the previously mentioned thinking, Pancasila functions as ideal of
law or natural or fundamental norms (Staatsfundamental-norms) for the Republic
71
of Indonesia while UUD 1945 functions as the basic laws for positive laws in
Indonesia. Pancasila as ideal of law or Staatsfundamental-norms should therefore
meet three required dimensions.
DEVELOPMENT/REGRESSI
ON OF AN IDEOLOGY AS
IDEAL OF LAW
IDEALISM DIMENSION
(ANALYTICAL EMPIRICAL)
THE RESULT OF THINKING/
CONTEMPLATION OF
HUMANS AND
IMPLEMENTED IN THE
REAL LIFE OF SOCIETY
REALITY DIMENSION
(INCREMENTAL) THE
VALUES GROW
GRADUALLY ALONG WITH
PEOPLE; BELIEVED AND
BECAME GUIDELINES FOR
SOCIAL LIFE
FLEXIBILITY DIMENSION
NOT RIGID, CAN BE
ADJUSTED TO THE
DYNAMICS OF SOCIETY AND
ENVIRONMENT
2.
Legal Status of PANCASILA.

PANCASILA as state philosophical foundation, as written in the Preamble of
UUD 1945, is basically the intrinsic values of Pancasila, which is the source of all
legal sources developing the values of balance, harmony, unity and unitary of
nation in order to maintain the unity and unitary of NKRI from Sabang until
Merauke, from Miangas archipelago to Rote-Ndau island based on Pancasila and
UUD 1945.
MPRS Resolution nomor XVIII/MPRS/1966 (parliamentary resolution no.
18 in 1966)
mentioned Pancasila as a national ideology, state philosophical
foundation and nation philosophy. UU no 12 tahun 2011 pasal 7 ayat 1 huruf b

(the Act no.12 of 2011 Article 7 Verse 1 Letter b) containing hierarchy of the valied
regulations, stipulates that TAP MPR is the valid positive law.
NKRI as a law based-state places its citizens to have the equality in law,
prioritize the implementation of values of Pancasila in the attempt of law
enforcement. The system of national law is still confronting problems concerning
the efforts of enforcing the values of social justice for all Indonesian people.
72
Improvements of national law system are not yet optimal due to many
factors: 1) Materials of law, there are still approximately 300 laws inherited from
the Dutch colonial rulers which are still valid and waiting for enactment of laws to
implement the values of Pancasila, 2) Law Enforcement Apparatus, the low moral
and ethics quality of judges, lawyers, and policemen if viewed from critical
standards of valued of Pancasila. Improvement of dedication quality of law
enforcement apparatus still requires the support and supervision from people so
that these apparatuses have the spirit to serve to God when doing his duties and
obligations, 3) Means and infrastructure, they are still in poor condition and
management, 4) The valid culture in law is still in poor condition. The enforcement
of justice value is still poor and needs improving (Hikmahanto, 2006). Besides, the
use of violence in trial and corruption are still flourishing among the apparatuses.
In the authentic elucidation on UUD 1945, it is stipulated that the important
thing is the spirit of state officials in running and managing the state towards just
and prosperous society which can realize peoples welfare harmoniously, with
peoples security and well-order. Comparing to the explanation, the current reality,
which is the flourishing well-structured and massive corruption by the public
officials, whether in executive and legislative levels needs serious attention by all
cadres of national leaders together with all of people. Former President SBY
(Soesilo Bambang Y.) had ratified United Nations Convention on Anti-Corruption
2003. It has been issued UU No.7 tahun 2008 (the Act no.7 of 2008) about
Legitimation of UN Convention on Anti Corruption, 2003.
Implementation of values of Pancasila as state philosophical foundation
frequently confronts serious challenges and disturbances that make the cadres of
national leaders and all Indonesian leaders aware of responding to those issues.
The most worrying issue is when the people do not feel the improvement of
welfare in their lives and then leave Pancasila behind since they do not feel any
benefits from it. Political elites and cadres of leaders are demanded to have moral
consciousness in developing the values of Pancasila as state philosphical
foundation. It is necessary to formulate a peraturan perundangan (the Act) binding
all citizens in order to increase nationalism and national spirit.
73
UU No.12 tahun 2011 (the Act no.12 of 2011) on the Formulation of

Perundang-undangan (Regulation) has stipulated in pasal (Article) 2, reading that
Pancasila as the source of all state legal sources. This emphasizes that Pancasila
as Ideal Basis or Principles in National Paradigm is increasingly stronger.
Meanwhile, in pasal (article) 3, it reads that UUD 1945 is the basic law in
Peraturan Perundang-undangan (regulations of law).
Therefore, it is important to develop National Paradigm in order to uniform
patterns of thinking, behaviour or attitude, and act for all components of citizens. In
the formulation of public policy, visional thinking basis for future orientation being
the guidelines for all components of citizens in formulating public policy for
arranging materials of law and solving national issues.
The needs to develop national system which use thinking basis for
Pancasila moral values within the framework of National Paradigm thinking basis
become very important.
After the Amendment of UUD 1945, there emerged a discourse wishing for
returning to the original UUD 1945. However, there were also those who wished
for the next amendment to be done in order to make the constitution perfect. It
needs noticing that in Article 37 of Amendment of UUD 1945, it is stipulated that in
conducting the next amendment, it is necessary to go through such very long
process and winding road that it may not even conduct another amendment on
UUD 1945.
There have actually been agreements on amendment. The first is that
amendment which is conducted through addendum. It means that all elements and
rules stipulated in the original 1945 Constitution, and the upcoming results of
amendment must always be used as guidelines and still as references. The
second is that presidential system is still maintained and reinforcement to it should
be developed.
3.
Legal Status of Pancasila after the Issuance of UU nomor 12 tahun

2011 (the Act no.12 of 2011)
The issuance of UU no.12 tahun 2011 (the Act no.12 of 2011) on the
Making of Regulation (Peraturan) dan Laws (Perundang-undangan) Article 2 and 3
74
Verse 1 emphasizes that Pancasila is the source of all state legal sources and
1945 Constitution is the state basic law.
From that explanation, legislative officials, senators and government should
issue laws immediately to describe articles (pasal-pasal) of UUD 1945 after
amendment. At least, it is urgent to issue as many as 42 acts (Undang-undang).
Every article mentions words saying that for the next management, it will be
regulated in acts (UU). Read modules on amendment and socialization of UUD
1945.
The urgent issuance of acts (Undang-undang) was later used to correct
several articles which have multi-interpretation and tend not yet to be in
accorandce with the soul and spirit as stipulated in the Preamble of UUD 1945. All
rules (peraturan) and regulations (perundang-undangan) that would be issued
should always be criticized by using critical standards of values of Pancasila in
order to maintain Indonesian national interests.
Eventually, all differences in opinions concerning state management will
develop in the national system based on Pancasila thinking basis as ideal basis,
1945 UUD 1945 as constitutional basis, Indonesian Geopolitics of Wawasan
Nusantara (the National Archipelagic Outlook) as visional basis as well as
Indonesian Geostrategy as conceptional basis. Lemhannas RI develops a
comprehensive and integral way of thinking on the basis on National Paradigm, as
mentioned previously, to manage the state and solve all national issues.
Summary
Pancasila in nation and state life functions as national ideology, state
ideology, and way of life of nation, source of all legal sources or national ideal of
law. Values contained in Pancasila are cryztallization of the existing values, living
and growing along with life of people, and these values are analytically and
empirically formulated by the founding fathers (among others Ir. Soekarno, Moh
Yamin, Mr Soepomo, Ki Bagus Hadikusumo, Moh Hatta) to become state
philosophical foundation. According to Indonesian history, Pancasila has always
been made state philosophical foundation. It was proven by its sila (basic
principles) which had always been bases or grounds for nation or state life after
75
Indonesian Proclamation of Independence in 1945 until today (Pancasila is always

regulated
in
the
Preamble
of
all
constitutions
applied
in
Indonesia.
Pancasila has dimensions which are real, incremental, ideal, analytical

empirical. Pancasila also has flexible or non-rigid dimension. By this flexible
dimension, there will be space to adjust to the development of dynamics of society
and their environment, although it can also trigger any deviating interpretations
from one period of governance to the others.
Exercise
1.
What is the relationship between the experience of being colonialized and

the emergence of basic principles of Pancasila?
2.
What are the basic considerations that make Pancasila the state
philosophical foundation of the Republic of Indonesia?
3.
Explain the meaning of each paragraph in the Preamble of UUD 1945!
4.
Explain the manifestation of struggling for freeing the nation in historical

periods!
5.
What are the tendency (ies) and direction of way or view of life of the world
in the current era?
6.
What are the basic reason(s) and consideration(s) to preserve Pancasila in

the future?
7.
Explain the relevancy of nation and character building in the present era!

1.
Review the essence or nature of human wish!
2.
Study on the values contained in Pancasila and relate it to the experience

of being colonialized!
3.
Study on the contents of each sentence in the Preamble of UUD 1945!
4.
Study on the dynamics of every period of struggle!
5.
Study further on the second basic principle of Pancasila!
6.
Study further on Pancasila as a life philosophy and national moral ideals!
7.
Study further on what Ir. Soekarno wished for national spirit!
76
References
Compulsory
"Aktualisasi Pancasila dalam Perspektif Filosofis Humaniter". Essay of Symposium
Kewaspadaan dan Ketahanan Nasional, Bandung, 2 Mei 2005.
Poespowardojo, Soerjanto. 1993. Kebijaksanaan Kebudayaan Nasional dalam
Strategi Kebudayaan. Jakarta: PT Gramedia Pustaka Utama.
Additional
Bourdieu, Piere. 1977. Outline of a Theory of Practice. Cambridge: Cambridge
University Press.
Held, David. Models of Democracy. (Second ed.) 1997. Cambridge: Polity Press.
Huntington, P. Samuel. 1996. The Clash of Civilitations and the Remaking of
World Order. New York: Simon & Schuster.
Kimlicka, Will. 1995. Multicultural Citizenship. Oxford: Oxford Clarenton Press.
Kristiyanto, Eddy (ed.). 2001. Etika Politik dalam Konteks Indonesia. Jakarta:
Kanisius.
Naisbitt. John. 1984. Megatrends. Ten New Directions Transforming Our Lives.
New York: Warner Books.
Parekh Bhikhu. 2002. Rethinking Multiculturalism. Harvard: Harvard University
Press.
Poespowardojo, Soerjanto. 1989. Filsafat Pancasila. Sebuah Pendekatan SosioBudaya. Jakarta: PT Gramedia.
Sekretariat Jenderal MPR RI (2002) dan Setkab RI (2004). Undang-Undang Dasar
Negara Republik Indonesia Tahun 1945.
Storey, John. 1993. An Introductory Guide to Cultural Theory and Popular Culture.
New York, London, Toronto, Sydney, Tokyo, Singapore: Harvester Wheatsheap.
Tarnas, Richard. 1993. The Passion of the Western Mind. Understanding the
Ideas That Have Shaped Our World View. New York : Ballantine Books.
Undang Undang Dasar 1945 (sebelum amandemen).
Suggested textbooks
Lemhannas textbooks
77
MODULE
5
Learning Activity 5
1.
Values of Pancasila are universal
According to MPR Resolution Nomor XVIII Tahun 1998 (parliamentary

resolution no, 18 of 1998), Pancasila is stipulated as state philosophical
foundation, national ideology, and philosophy of nation way of life. Pancasila is a
philosophy of nation way of life since it is grounded on the Indonesian culture
which comprises various races and ethnics having their respectives languages
and religions. Inspite of the separated territory they live in, there are still particular
values in common that can be found. Overall, these ethnics or group of people
believe in God and have cultural ritual in serving their God. Humanistic value as a
culture is upheld and respected by all ethnics in Indonesia, including that of
common consensus, of deliberations, of representatives, and of wisdom.
There had been two countries or states in Indonesian territory which unified
the entire Nusantara, namely Srivijaya and Majapahit Kingdom. It means that this
vast territory had twice experienced the opportunity being united and unitary.
Peoples welfare or social welfare is frequently found in the beautiful
writings or antique poems or lyrics describing a welfare society. Everyone has
experienced values of idealism existing in the last five sentences of the Preamble
of UUD 1945 as national ideology.
These values have unified the Indonesian people during its independence
time and will always unify the Indonesian people forever in the future. There have
been many efforts of destroying combination of both efforts. However, until today,
these values remain strong as common basis or principle for maintaining the
nation unity and unitary.
The Indonesian people were once ever constitutionally compelled to
implement Konstitusi RIS (Constitution of United Republic of Indonesia) which
wwas very much contradictory to national values in Pancasila. However, this
constitution did not last long and finally we returned to the temporary consitution,
UUD 1950 (1950 Temporary Constitution). Obstacles from imperialism, religious
teachings, and communism had countless times conffronted along the history of
78
the Republic of Indonesia. But, these confrontations could be overcome through

joint struggle between people and law enforcement apparatuses. The long journey
of history during the independence era has proven that the Indonesian people are
holding on to those values tightly.
As state philosophical foundation, Pancasila becomes the basic or ground
for basic law of the Republic of Indonesia since it is mentioned formally in the
Preamble of UUD 1945. As an ideology, Pancasila must surely be socialized in
forms of teachings or doctrines containing basic values, instrumental values, and
praxis values. These teachings or doctrines must become references in all aspects
of nation life. Until today, we still do not have any clear platforms regarding
economy of Pancasila, which scientific formulation, policy and strategy in
governmental level contain in the values of Pancasila.
Until the present era, there are still many who view Pancasila as solely
creation of Ir. Soekarno. During the session of BPUPKI, there were many who
delivered speeches suggesting state philosophical foundation, namely Mr. Muh.
Yamin, Ki Bagoes Hadikoesoemo, Drs. Moh. Hatta, Prof. Dr. Mr. Soepomo, and Ir.
Soekarno. From the speakers, Committee of Nine (Panitia 9) then formulated the
Preamble of UUD 1945 with its last five sentences becoming state philosophical
foundation. Mr. Muh. Yamin proposed five principles, namely peri kebangsaan
(nationalism), peri kemanusiaan (humanity), peri ketuhanan (belief in God), peri
kerakyatan (peoples state/sovereignity in peoples hands), and kesejahteraan
rakyat (peoples welfare). Meanwhile, Prof. Dr. Mr. Soepomo did not explain in
detail the state philosophical foundation suggestion, but in overall, he proposed
integralistic concept in the establishment of the Republic of Indonesia. Speech text
of Drs. Moh.Hatta has not yet been found hitherto, whereas Ir. Soekarno proposed
five
principles,
namely
kebangsaan
(nationalism),
internasionalisme/
peri
kemanusiaan (internationalism/humanism), mufakat (unanimity), kesejahteraan

sosial (social welfare), and ketuhanan (belief in God).
Besides national values, speech by Mr. Muh. Yamin also contained many
authentic Indonesian cultural values. Speech by Prof. Dr. Mr. Soepomo contained
a very strong integralistic concept. Then, Drs. Moh. Hatta suggested national
values which also contained strong humanistic values (rights). Speech by Ki
79
Bagoes Hadikoesoema contained national values taken from Islamic teachings.

Suggestion by Ir. Soekarno contained very strong national values, including the
wish for freedom or gaining independence and having principles or foundation for
independence. Ir. Soekarno named it Pancasila the five principles he proposed,
when tehn compressed into Trisila and Ekasila.
Formulation of last five principles in the Preamble of UUD 1945 is a
summary of the four suggestions on state philosophical foundation or principles
delivered by their speakers. The expressions of Ketuhanan Yang Maha Esa (Belief
in God) and Tuhan Yang Maha Esa (the One Supreme God) delivered by Ir.
Soekarno and Mr. Muh. Yamin in their speeches. The statement Kemanusiaan
Yang Adil dan Beradab (Just and Civilized Humanity) did not exist in speechtext of
Ir. Soekarno, Mr. Muh. Yamin, and Prof. Dr. Mr. Soepomo because Mr. Muh.
Yamin mentioned the term peri kemanusiaan (humanity) whereas Ir. Soekarno
mentioned
the
terms
internasionalisme/peri
kemanusiaan
(internationalism/humanism). The terms yang adi dan beradab (just and civilized)
come from the speechtext by Drs. Moh.Hatta the content of persatuan Indonesia
(Indonesian unity) is mentioned in the speechtext of Ir. Soekarno, Mr. Muh. Yamin
and Prof. Sr. Mr. Soepomo. The contents of kerakyatan, perwakilan, dan
permusyawaratan (peoples state/sovereignity in peoples hands, representatives,
and deliberations) are there in the speechtext of Mr. Muh. Yamin, even though for
the fifth principle, he proposed kesejahteraan rakyat (peoples welfare).
At the end of speechtext of Prof. Dr. Mr. Soepomo, there appeared terms
keadilan rakyat (peoples justice), while in the speechtext of Ir. Soekarno, there
appeared terms kesejahteraan sosial (social welfare). Speechtext of Ki Bagoes
Hadikoesoemo contained values of unity and unitary based on Islamic law, as well
as that of humanity, deliberations, justice, and welfare which are entirely based on
Islamic law. The summaries of speechtexts of the four speakers are therefore the
suggestions on state philosophical foundation, formulation process and changes
and perfection of the state philosophical foundation of the Republic of Indonesia
which also become national ideology and way of life.
Values contained in Pancasila ideology comprise the value of the One
Supreme God; one cultured an noble valued God; and one God with respect to
80
others; university values of humanity;respecting all nations in the world; the value
of civilized justice; national value of all for all, all for one, and one for all, people
value/value
of
people
sovereignity,
common
consensus,
deliberation,
representatives, and value of wisdom; value of social justice in welfare; and value
of equality and harmony as well as appropriateness culturally within heterogenous
Indonesian society. These values are considered universal since acknowledged as
global values.
Is it necessary to name each ideology? There are many ideologies which
do not have names. Each nation has their respective ideologies. The people of the
USA must have an ideology, even though it has no name. When the Peoples
Republic of China was born, Dr. Sun Yat Sen named the ideology San Min Chu I.
The Japanese named their ideology Tennou Koudou Seishin. Hitler
established Germany using National Socialist Ideology whereas Lenin built Soviet
Union with Marxism Leninism concept (Communism). Everything having name is
easily socialized as well as criticized and exploited. Karl Marx did not name his
teachings Marxisme, yet his followers named his teachings after summarizing his
book based on Marxism, whereas, there was not any books he wrote entitled
Marxism.
The term ideology was first coined by a French philosopher, Antoine
Destut de Tracy (1754-1836) in 1796. At that time, the influence of feudal
government authority and the church were so strong that then emerged reaction
known as the Age of Enlightenment. De Tracy viewed ideology as a science about
humans minds that was able to serve as a guide to the right path to the future. De
Tracy wished to continue the progress by improving people in showing which idea
was wrong and also developing a system of secular education which could
generate better people. It was so unfortunate that cooperation between ideology
and science as well as objective study did not last long. This resulted in the
diminishing value of the term ideology. The term even became a pejorative term
which referred to object than science.
As a pejorative concept, Karl Marx used this term in his sociopolitical
theory. He used the term ideology in all definitions of this word in his book entitled
German ideology. The word ideology became famous in Marxism teaching, be it
81
by Karl Marx himself or by Lenin who continued the teachings.

In its development, the term got infamy since its relationship with MarxismCommunism. New Order still used this term, even made it popular in attempt of
socializing Pancasila to public. During New Order era, Pancasila was made sacred
by the government who dominated over all aspects of nation life at that time until it
became hegemony (ideology according to Gramsci. 1891-1937). An ideology that
became hegemony would vanish along with the vanishing regime. Implementing
ideology in such era like New Order could enandger that respective ideology. In
the current era of reformation, it can be felt that half of the populations have
regarded Pancasila as identical with New Order era. The use of ideology can be
seen from four approaches, which are:
a. Idea as a political thinking
b. Idea as norms and beliefs
c. Idea as the language of symbols and myths
d. Idea as elite power
The four approaches in overall are not exclusive. There is a deep tendency
that approach 2 and 3 also got followers in terms of power or authority
implementation. However, the four approaches demonstrate the different main
field of study.
The first approach is particularly more associated with Westernisms, such
as liberalism, Marxism, and socialism. The second approach is associated with the
collection of views embraced by common people, namely thinkings which incline to
be less systematic, such as an assumption of particular group of people to
consider it is just natural and normal if they earn a great sum of money which is
relatively different from others without articulating capitalistic liberal ideology first.
The third approach tends more to symbols and myths, like the image of Kaba in
the symbol of PPP (Development and Unity Party) showing its Islamic tendency.
The fourth approach is associated with how the elites sought to ensure conformity
and supports, such as the guarantee for supports for candidates of president or
head of regional from its supporting party.
History showed that particularly in Indonesia, development of ideology is
inseparable from that of politics, or the way around. Political ideology is one
82
definition among many numbers of definitions on ideology. Political ideology is a

set of beliefs and normative as well as empirical thinking which are relatively
coherent and centered on the issues on the essence of human, process of history,
and sociopolitical order.
Ideology is frequently defined pejoratively to give characteristics on the
ideas which appear to be floating, extreme, fake, and fanatical. There are quite
many numbers of idealistic and political views on ideology. Their views are
relatively different, so that one of the ideology experts, David Mclellan, mentioned
that ideology is a concept most difficult to understand among all social sciences.
Another expert at ideology, Freeden, stated that ideology is a thinking form of term
providing direct access important to understand the formation and essence of
political theory, its richness, its diversity, and origin. Scientific investigation on
ideology should be placed in the same rank with studies on political philosophy.
This shows the strong relationship between ideology and politics as well as the
appropriate educational level the subject on ideology should be given.
Ideology is a concept which is difficult to understand since it has reached
philosophical level so that it is normal if subject on ideology is given at university
level. Meanwhile, its praxis value can be taught in the form of subject Budi Pekerti
dan Kewarganegaraan (Moral and Nationality) in formal education from primary
school level until high school level and in informal education outside the school.
2.
Liberalism
The concept on ideology was an invention of modern era so that the
development of political ideologies was inseparable from modernization context

which incidentally began in West Europe. In addition to bringing a number of
improvements, the process of modernization at the same time also invited
disasters and dangers in human. There were two important drastical changes in
Western World at that time, namely Industrial Revolution in Great Britain and
French Revolution in France. Industrial revolution triggered the development in
science while French Revolution encouraged social equality in addition to
individual freedom in modern society. In addition to inviting progress, these two
revolutions also invited crises on cultural values held tightly on in traditions as well
as individual alienation from the society at that time.
83
At that time, the European society were still in the culture of agricultural era
in which family and kinship bond to the society and to the place they were born
and reared were still so strong. The invention of steam machine started industrial
era and it also turned culture from agricultural into industrial one. Each cultural
transition will cause anomy (confusion due to) losing norms or values to hold on)
and those who are difficult or slow to interact will feel alienated (feeling of being
exiled or shunned) in the society. At the same time, there was drastical political
changing in French from monarchy into republic causing changes in culture from
traditional feudal society into the culture which respected freedom and equality.
These changes also caused anomy in the society. Preceding those two big events,
most of social influences shaping liberal individualism were in forms of holy wars
and the emergence of modern sciences in the sixteenth and seventeenth century.
Holy wars raised commitments from the liberalists about rationalism and individual
equality.
The liberalists insisted on the importance of civil and individual freedom.
They argued that if they could live freely, they could live according to their
respective beliefs without feeling afraid of being threatened by punishment
because of their respective religious views, political views, and moral conducts. At
the same era, there occured transition from feudalism into capitalism when the
capitalists questioned on the freedom for opportunity. The reason was most of
opportunities in business were dominated by the feudal class which was inherited
to the next generations by birth.
The idealists brought up many of new thinkings concerning freedom,
equality, and brotherhood known as liberte, egalite, and fraternite. These were the
new thinkings which eventually grew liberalism developing into ideology.
Liberalism can be considered as a starting point of modernization since this
ideology is the same age as the modernization itself, and it was this ideology
which boosted the process of changing from traditional society into modern one. In
spite of its process since the sixteenth and seventeenth century, this ideology
soon came up to the surface especially when people could no longer stand being
oppressed by absolute monarchy in France in the eighteenth century. This
ideology was relatively fast in getting its followers since it provided better legal
84
security on rights and individual freedom as well as social equality which were
regarded as natural at that time.
Supports for this ideology for individual freedom and right of private vote
walked hand in hand, and had reciprocal relationship with capitalistic economy
(market desire was only possible if political intervention was nearly zero). It was in
this term that liberalism had reciprocal relationship with capitalism.
The basic concept of liberalism is actually not much different from the
values of Pancasila since what are fought by liberalism, namely liberte, egalite,
and fraternite, have already been contained in the values of Pancasila. Principal
differences between liberalism and Pancasila lie on the view on freedom.
Liberalists acknowledge an extremely dominant and prominent individual freedom,
whereas Pancasila considers a state as all for all, one for all, and all for one.
Teachings in liberalism did not always go so smoothly. There had also been
reactions and criticisms. These reactions and criticisms gave birth to the other
teachings which later developed into ideology. Receiving such reactions and
criticisms, liberalists conducted introspections on their teachings until in the
transition period of nineteenth and twelfth century, liberalism developed into two
major teachings, namely socioliberalism and neoclassical liberalism.
Socioliberalism is associated with a more positive concept or view of
freedom, and bigger interference of state, especially in regulating socioeconomic
renewal. Neoclassical liberalism, on the other hand, is associated with the
extremely negative concept or view of freedom for market independence.
Between the two teachings, socioliberalism is relatively closer to the values
of Pancasila that neoclassical one since socioliberalism also pays attention to the
role of a state in regulating economic and social sector. During the Cold War, such
an ideological war took place between totalitarian concept and that of liberalism.
Totalitarian doctrine inclined to be more ideological, utopian, historical, and
hollistical whereas that of liberalism inclined to be empirical pluralistic and not
aiming to establish an ideal state. The followers of liberalism continued on making
improvements in order to deal with the tough challenges from totalitarian doctrine.
During this transtion period of twenty first century, there has been a gradual
shift from liberalism to social democracy in one hand, and to conservatism in other
85
hand. Liberalism which inclines to social democracy is getting closer to the values
of Pancasila than that which inclines to conservatism. In the liberalism system of
social democracy, there are efforts done by the government to control so as to
encourage the weak or poor ones to be stronger and the strong or rich ones not to
be far stronger by applying progressive tax.
Teachings in classical liberalism rooted in the principles of upholding
individual rights giving freedom to take over capital and securing open market
based on demand and supply where the state is not allowed to interfere in the
market. However, in real life these principles resulted in many social phenomena,
namely workers who felt only considered by their employers as tools for production
and exploited went on strikes and social protests when the price in market was no
longer considered normal and rational based on the law of demand and supply (for
instance, due to cartel policy), crisis in economic sector occured and the
government as the holder of sovereignity was compelled to interfere with the
market.
These situations had driven several thinkers in economy in European and
the USA (in the middle of twentieth century until the beginning of twenty first
century) to do a number of corrections on classical liberalism teachings by giving
opportunity to the government to function and play its role as regulators and
supporters (if necessary) in economic life through its policies providing chances for
private sector to be the economic actors and power. This teaching is known as
neo-liberalism, and wsas implemented when the USA suffered from crisis in
economy in 1960s, 1970s, and 2008s, when the government interfered in
economic sector by doing bail-out. Bail-out was done in order to save large
industries in the USA suffering from bankruptcy. After economic condition returned
to normal, shares owned by the government in these many industries were then
sold again to private sectors. The concept of cosmopolitanism flourished since the
end of Cold War. This made the liberalists (free market) felt themselves as the
followers of major or the most dominant ideology whose existences were obvious
and undeniable. This concept of cosmopolitanism grew increasingly widespread
along with revolutions in the fields of science, technology, and communication
where international connections have become very much closer (becoming global
86
village). Concept of cosmopolitanism drove global integration crossong the

boundaries of national states sovereignity, covering political, economic, social,
and cultural integration. The followers of cosmopolitanism believed that nations in
the world were dependent on each other and it would be more efficient in meeting
their needs if these nations cooperated with each other. Furthermore, they also
believed that economic sources were limited in number, and needed maximizing in
their process of production, and that consumers would obtain their needs
according to the required qualifications in open market. Moreover, they also
believed that a state was not allowed to discriminate and restrict any exported or
imported products in a country (be it by levying tariffss or by other restricting
rules), and that each owner of free share was allowed to invest in any countries
and had to be treated equally and indiscriminatively. Those prominent figures of
cosmopolitanism were among other, Kenichi Ohmae, Francis Fukuyama, Robert O
Keohane, Robert Gilpin.
3.
Conservatism
From the very beginning, liberalism in France had triggered scepticism
(apathetic and cynic) on this new ideology. On the previous pages, it has been
discussed liberalism which caused anomy and alienation in the society. These
people who were anomous and alienated were easily influenced by other ideas
stimulating apathetic and cynic which protested the new teaching. This which
protested was called conservatism, and later it developed into a new ideology.
Conservation was not againts the changes but against these changes which were
considered overly forced by particular ideologies. This ideology was very much
careful of each changing and made a distance towards each overly optimism.
Conservatism emphasized on the physical and humanistic conditions having
limited abilities, woth physically and mentally, which were not just easily changed
by outside force. In this case, conservatism was more realistic on human
conditions.
The term konservatif first appeared in France when Chateaubriand (17081848) named it conservateur to the journal he published to refuse the expansion of
new politics, primarily the ideas on democracy, which became the primary
manifestation of that new politics. This term was soon adopted by other groups
87
who were against the progress in democracy in a more radical term.

In the USA in nineteenth century, the Republicans used the term konservatif
to call themselves whereas in Great Britain, it was used to call Torys Party.
Conservation regarded realism not as mere doctrine of power, but a doctrine of
limitations on the existing creations which were divided into diverse duality
conflicts, between physical and mental or between individual and society, as well
as between government or authority and those who were governed or authorized.
For conservatism followers, dreaming of obliterating these conflicts from the
existence of human beings was the sign of the utopian conception on the order.
There were similarities and differences between conservatism and the
values of Pancasila. Pancasila also did not wish any drastical or extreme changes.
Pancasila also paid close attention to physical and humanistic conditions.
Differences lied in the way that conservatism totally opposed of the new and
forced changing, while this opposition was less recognized in Pancasila. Pancasila
still recognized natural conditions which were distinct, different, and could not be
regarded the same or equal by nature since the other similarity to conservatism
was that there was no conflict on this difference in human life.
Conservatism developed into three subteachings, namely reactionary
conservatism,
revolutionary
conservatism,
and
moderate
conservatism.
Reactionary conservatism considered that all orders in this universe were statical,
as things which were well-ordered and each had its own position and if it was out
of or deviated from that position, which constituted formulation of anarchy. The
followers of reactionary conservatism claimed that stability in economy occured if
basing on the consensus of truly spiritual values. They regarded that democracy
with freedom would exterminate democracy itself. This teaching was a bit
contrasting with values of Pancasila since Pancasila considered the relationship
between human being and their Creator, fellow human beings, and surrounding
environment as dynamical, developing, and changing over time.
Revolutionary conservatism considered statical thinking as degradation. It
also stated that realism was an intrinsic acceptance of existing conflicts and
struggle was the essence of life itself. This teaching remained believing in the
existence of conflicts and struggles to overcome these conflicts. If compared to
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reactionary teaching, this teaching was closer to values of Pancasila.

Moderate conservatism considered realism as marked by sympathetic
acceptance of existence diversity with commitment to be accomodated, in the
frame of cooperation between limited countries or states. Political ideals of this
teaching were balanced, compromising, moderate, as well as becoming tolerant to
democrates and socialists. This teaching was nearly similar to Pancasila; however
there were also differences from Pancasila. For instance, Pancasila did not
recognize any opposition position as in moderate conservatism since Pancasila
recognized fully the values of deliberations. Conservatism was more frequently
called as the right-wing for it was considered as contributing less to development.
The terms right-wing or left-wing referred to the chair order where politicians sat
in the French Parliament in 1789. Those members who wished for renewal or
changing would sit in left of the chair of parliamentary president, while those who
agreed less or even did not agree on changing would sit in right wing. The use of
terms right wing and left wing had given birth to middle way as announced by
Mac Millan (1894-1986).
After the end of World War II, the European citizens began to feel any
degradation in spiritual aspect. The relationship between people and the church
became more secular as a result of liberal democracy. There were a number of
efforts to find compromise between teaching of totalitarian and that of liberal
individual. This middle way got many criticisms. For instance, during informal
tripartite meeting between the government, Congress of Trade Association, and
industrial confederation in Great Britain. Many experts called this meeting trade
agreement using Soviet Union model. The many number of criticisms on the
middle way then caused a new right wing in conservatism to occur. This new
right wing had two teachings, economic teaching and political teaching.
Economic teaching taught that free society needed free market and state
legitimation half of which came from its contribution on creation and maintenance
of that free market. For maintaining this thesis, economic teaching argued that the
great deed or contribution of the new right wing economy was conducting
restoration on rationality from unplanned institutions (free market is one example).
In reality, this teaching lacked of ethical basis for its political ideals.
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Meanwhile, political teaching symphatized the ideology of free market. Yet,

political teaching changed it by adding awareness on communal and moral factor
as well as greater emphasis on nationalism and state prestige.
When faced to values of Pancasila, the school of middle way was much
closer to the values of Pancasila that those of totalitarian and individualism. It was
because this middle way took the positive points of values of totalitarian and
individualism while at the same time eliminating any negative points of both
ideologies. Although the school of new right wing, especially political teaching was
much closer to the values of Pancasila, if compared to middle way, difference was
still there. The political teaching of new right wing remained firm on its position
while Pancasila, as open ideology, was ready to welcome and accept all schools
with doing selections and agreements first to those schools.
The influence of new right wing conservatism is more prominent in this
transition period of twenty first century, especially because of its contribution to the
most distinctive characteristic in this decade which had become a change in the
frame of political arguments. For instance, socialism which did not adhere
anymore to orthodoxy monopoly; and the involvement of socialist party in
judgment again. If this continued to happen, development of conservatism would
be increasingly closer to the values of Pancasila.
4.

Marxism and communism were the most brutal and radical schools among
those schools which were against liberalism even though the three of them had
one thing in common, which was that the three of them grew to support changes in
the process of modernism. Marxism emphasized more on brotherhood (fraternite)
taken from the slogan of French Revolution, liberte, egalite, and fraternite. The
followers of Marxism thought that liberalism did not seek to make these three
things come true. Equality and freedom accentuated by liberalism only applied
partly and not thoroughly. This had proven that liberalism sided with the interests
of a few number of people only.
Criticisms on capitalism which tore off social justice was the hardcore of
Marxism, doctrine in all of its versions, be it Soviet Communism, revisionism,
Maoism, catroism, or Western neo-marxism. These criticisms apparently
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engendered autocriticism on liberal society and there had happened a huge

change on capitalistic society. This made Marxism imagined capitalism as not
bourgeouisi anymore so that Marxism and communism lost their target. Even so,
that did not mean that Marxism was useless since everything living in Marxism had
been absorbed into general intellectual climate. It can be denied that the success
of Marxism lay on the fact that it made people aware of structural injustices in
modern society which were partly formed by economic interests. One result of
Marxism internal evaluation was the emergence of ideology of democratic
socialism and social democracy. There were many things in common between
Marxism and Communism. Marxism was the theory whereas communism was the
practices of realizations.
Marx thought that human beings were practical creatures whose thinking
process was regulated by material needs. Humans struggles for meeting
developing material needs were prettily more real than our mental activity. He
extremely emphasized on the importance of productive forces (tools and
instruments) as well as relations of production (the way human beings organized
themselves so that they used their productive forces). If production forces were
owned by minorities, production relationship would become exploitative since the
majorities were forced to work on low wage, while the parasitic minorities used
their economic power to enjoy surplus only for their own pleasure. Marx divided
society into two classes, by referring to those who owned tools for production and
those who did not. In order to obliterate differences between these two classes,
private ownership on tools for production was eliminated, including religion, lag,
class conflicts and state oppression. Marx argued that The history of all hitherto
existing society is the history of class struggles, and he provided a development
model that had to go through five phases, namely Asiatic phase, old or antique
phase, feudal phase, bourgeois (capitalistic) phase and ultimately, communism
phase.
If compared, Marxism and communism have similar and different principles
to the values of Pancasila. Similar to the values of Pancasila, communism fights
for social justice, brotherhood, and equality. The difference lies on the fact that
Marxism views class conflict as a tool used by particular groups or classes for
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controlling others, while Pancasila embraces the principle of all for all, all for one,
and one for all. Pancasila has value of balance between humans relationship with
God, with fellow humans and with surrounding environment so that it is in contrast
with materialistic teaching in Marxism.
Marxism itself was not popular in its place of birth, Germany. Besides not
grounded on The German peoples cultural values, in reality, liberalism did not
appear as capitalistic as Marxism described. Karl Marx spent his old time in
London as a less recognized figure. Lenin then brought and developed ideology of
Marxism in Russia for the sake of his groups own interests in reaching the goal of
renewing society within Russian imperium. Lenin proposed three theories on
revolution emerging from the lower level and having these following three main
characterictics:
a.
Working class exclusively, by their own efforts, only able to develop
trade union awareness which was basically a form of bourgeoisie

awareness because of not able to excess logics of the existing systems.
b.
Socialists awareness which was still unfamiliar with daily experience
of proletariates had to be developed through the bourgeoisie intellectuals

and which later was given as a gift to those who were still less
knowledgeable.
c.
Parties were supposed to come from the working class and for the
working class and the frontlines were selected from people with any social
backgrounds and should submit to the discipline culture of central party.
Lenin added the ideology with strategy for reaching his goals so that
then, this teaching became marxism-leninism (communism). Marxismleninism was actually adjusted more to the agricultural condition of Soviet
Union. When polarization of world powers occured after World War II,
marked by the emergence of Cold War between West and East, Stalin
utilized this ideology to unify neighbouring countries of Russia into Soviet
Union. Eventually, it occured that Comintern Communism led to be a
globally widespread organization.
Theoretically, there are quite a number of Marxism subschools, such as
orthodox Marxism and hegelian Marxism. Orthodox Marxism with its thinkers,
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Kautsky and Plekhanov theoretically affirms from Marxs book entitled Das Capital.
The contents of the book describe the essences of capitalism which possess selfdestructive nature and move towards socialization of production tools.
Hegelian Marxism with its supporters Gramsci and Lukacs did not want to
interpret it anymore human actions solely from the aspect of mind and spirit. They
believed that the huge contribution of Marxs philosophy lay on the perfect
integration between human creativity and socioeconomic materiality. Although
men and women work on a structurally specified limitation, they keep in them an
autonomy capacity. Marxism in its practice was the communists who soon were
known as Communist regime that began to refer to the institutionalizing of
marxism-leninism as instrument of tyrannical power. This caused a huge gap
between the definition of communism in Marxism version and in practice.
There were efforts to set Marxism from responsibility of communistic
tyranny in practice by stating that communism revolution took place in those
countries not having tolerance tradition, those that were left behind in term of
education and those that were not prepared for pure proletrariate revolution, which
was the revolution by educated working people. Orthodox Marxism had reminded
Lenin of the andger of a revolution since it would cause dictatorship over the
proletariates and not dictatorship by the proletariates.
Tyranny of Lenins regime can be seen when Bolshevik people terrorized
their opposition parties, oppressed university autonomy, prohibited freedom for
press, withdrew property rights on such vast lands, annuled citizens rights of vote,
eliminated the intellectuals as well as introduced purging on all aspects of life.
Yoseph Stalin, a substitute of Lenin, was more tyrannical in implementing
Marxism.
The Asian communist following Stalin was Polpot in Cambodia who was
famous for his mass murder. Meanwhile, in Europe, there was once also occures
in Albania. In China, dictatorship of party and overly self-idolizing were incidentally
reinforced by the embraced teaching, namely Confucianism which selected Mao
Zedhong as the partys chairman as well as the supreme leader of the Peoples
Republic of China. On the highest level, Mao conducted three amendments on
Marxism:
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a.
Underestimating the importance of City Proletariate and claiming that
revolution started from hinterlands and was powered by the farmers;

b.
Placing awareness of political desire over objective conditions or
materials;
c.
Enlarging the class concept covering concept of nations.
Mao refused the terms of class conflict in the revolution as well as the
assumption that revolution in China was an internal revolution. Mao considered
China as a poor and proletariate country oppressed by the prosperous bourgeois
nation. Class conflicts were changed into international issues with nations being
the main supporters. In the mid 1960s, Maos idolization led to disaster with the
emergence of Cultural Revolution which was done by encouraging the working
people to make their teachers ashamed and by killing or sending thousands of
educated people into jail. Consequently, economic condition drastically declined
even though finally the armed forces were ordered to press the already damaged
order. Mao died in 1976. After his death, all radical groups were eliminated. China
later began to introduce several excellence of market economy without eliminating
ideology in political aspect.
In the transition period of twenty first century, Marxism was thoroughly
discredited although there were still protests by the academicians who wished to
separate practical Marxism and which of in the form of ideas. Through Marxism,
Marx had made several things which are still valid until today in his criticisms on
economic injustices and unfair political claim of bourgeois society.
The first communist party in Indonesia which was established by Sneevliet
embraced marxism-leninism. When Muso returned from Moscow, the influence of
Comintern communism started to penetrate into Indonesian Communist Party, and
by the incident of G-30S/PKI, the influence of Maoism was so deep in the
Indonesian Communist Party. When Deng Hsiao Ping appeared as the leader in
China, there sere several efforts to diminish the influence of Maoism in China as
well as obliterate the double standards of Chinese foreign policy (on one hand, it
helped the government of a state, while on the other hand, it helped the
subversion of Communist Party in that respective country, including in Indonesia).
During the Cold War, the USA with its liberalism and Russia with its
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communism fought for influencing nations all around the globe, including in Central
America and South America regions. The Cold War began tend after the fall of
Russia and its primary ally, Yugoslavia, leading to the subsiding influence of
communism. These conditions resulted in the increasingly stronger dominations of
liberalism brought the USA and its allies. In developing countries in Asia, South
America and Africa, the influence of liberalism ideology (free market) and
capitalization grew wilder, not to mention the supports of international institutions
like IMF and World Bank which made it far more widespread. Authorization in
economic sector by foreign capital and developed countries created a far wider
gap between the rich and the poor people. The richness and resources of
developing countries flowed to the developed ones. In addition, economic sector in
developing countries was highly dependent on the rich countries. These conditions
had driven several governments, religious figures, and youth organizations in
developing countries to conduct a social renewal movement and national
authorization of richness and resources, which is more frequently known as a New
Left, which took place, among others in Nicaragua, Venezuela, and Phillippine.
5

Social democracy is the external evaluation result of Western Marxism. This
means organized Marxism. Besides, this term has also contained organized antireformist movements. Democratic socialism was also a term created by its
followers referring to an action of releasing ones self from the reality of
undemocratic socialism in the twentieth century. However, in some patterns, it was
at least meant to reaffirm the commitment towards transformation of system than
merely a better social democracy.
Social democracy appeared as a form of dominant socialism in Western
World. This democracy became the primary opposition to political conservatism
and practical organizations of capitalism. Social democracy was not the only
opposition according to the socialists since this ideology had found its enemy from
the defenders of status quo. It has found another opposition in the tradition of
Marxism denying its socialists mandate and claiming to offer other alternatives
intellectually sophisticated and politically great.
One issue that is necessary to take into account about social democracy is
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whether it should be viewed as a revision on Marxism according to its origin and

political tracks, or it would be more accurate to regard it as a political tradition in its
own truth. Socialism which was broken into Marxism tradition and social
democracy became the fundamental characteristic of most journey of twentieth
century history.
Socialism as a doctrine was a product of modern era. Its beginning was
inseparable from the French Revolution and Industrial Revolution in Great Britain
which gave rise to political revolution and later economic and social revolution.
Socialism appeared in Great Britain and France in the early decades of nineteenth
century. Its thinkers were thinkers of economy and early thinkers of scientific
management which started to develop in the end of nineteenth century. Economic
machinery should be operated by scientific managers and modern management
science started to be developed and which later influenced the relationship
between the owners and the labours. Labour organizations emerged and grew so
strongly that they influenced legislative institutions in the making of laws on labour.
In the end of nineteenth century, there emerged incorporated companies which
legal status was clearer so that the world of law began to regulate economic
sector. What Marxism feared of capitalism did not happen, yet, Marxism criticisms
had been made autocriticisms by capitalist liberalism and led to the birth of
democratic socialism.
In the twentieth century, management science developed from scientific
management into that of human relationship. In that concept of management,
human dignity of the employees was getting increasingly paid attention to during
this era. In management science, there arose a position as HRD managers in
business. This human dignity was more upheld in the business world and later
raised new thinkers of democratic socialism.
If compared to the values of Pancasila, the values of socialism were
obviously contained in the fifth principle of Pancasila social justice for all
Indonesian people. Ideologies of democratic socialism and social democracy have
a lot of similarities to Pancasila only due to its close relationship with Marxism and
that there were relatively many teachings of Marxism adopted by Marxism. If
Pancasila puts emphasis on balance, equality, justice between the rich and the
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poor, the employers and the employees, socialism puts more emphasis on the
interests of collective society, primarily the lower level people.
In this transition period of the twenty first century, many are attempting o
develop a new type pf socialism which is still grounded on its old traditions, but
which contemporary roles are reformulated. An expert, Michael Harrington
explained this as a socialist republicanism that takes place when developments in
politics, economy, and social of modern countries direct socialism to a conception
of its ethical, multiclass, and decentralized goals based on the creation of the new
society, be it in a country or all around the world.
6
Anarchism
This has a spiritual brotherhood with communism. Both reject states and
capitalism. If communism puts emphasis on solidarity, anarchism wishes to

radicalize individual or collective priority and moral autonomy idea contained in
liberalism. Anarchists wish for liberalism to be consequent and to not stop only
until the concept of minimal state. The state itself must be obliterated since it is
regarded as source impeding individual autonomy and posing a threat towards
freedom. Anarchist revolution does not stop until regime changing only, but it
continues on the spontaneous obliteration of all authority and legal systems. This
is the final goal of anarchism, namely voluntary association of autonomous
individuals or self government.
Anarchism program constitutes the basic of radical political decentralization
tp the last standing individual. As long as liberalism is viewed as an effort of law
enforcement (rule of law), anarchism will remain supporting liberalism. On the
other hand, anarchism radicalizes liberalism in the principles of freedom and
autonomy. The goal of anarchism wont be practically achieved if rule of law, as
the medium and limitation of individual gap, is obliterated.
Anarchism is one of the ideologies as well as schools of thought which does
exist and needs not to be feared of in daily life. Several anarchists thoughts of a
state, among others, legal systems and law enforcement of a state are made and
implemented for the interests of the ruling class and rich people. The punishment
method say that jails are barbarian models; the armed forces power protecting the
people are ruthless power instruments which is designed for war; the state is run
97
at high cost and it is frequently wasting money in its running. Moreover, anarchism
also said that a state practices an inefficient bureaucracy and levies taxes
arbitrarily. Hostility on the governing state and organized authority were rooted in
the tyrannical and authoritarian monarchy system during the nineteenth century in
Russia.
With regard to property, anarchism views that individual ownership should
be recognized since it will generate the most benefit to many people (William
Goldwin). Property should be distributed in places in need of fair contribution of
wealth.
Developement
of
science management
study also influenced
the
anarchists. They thought that mechanization in industrial sector made human

employees sub sytem of that respective management. This made humans into
such living robots organized by ther working time cycle according to management
system. Machines did not feel tired, while human employees did. Management
saw this as inhumane, and later led to the emergence of human relationship
management in early twentieth century.
If compared to values of Pancasila, Pancasila does not recognize
collectivist principle nor does it prioritize individual. Pancasila takes the middle
way, which is all for all, all for one, and one for all. Anarchism thus is not similar to
Pancasila. Moreover, anarchism rejects rule of law whereas Pancasila is the basic
principle of any principle laws in Indonesia.
In this transition period to the twenty first century, anarchism is regarded as
being on the verge of failure. Many call this ideology as reactionary doctrine and it
is not popular. In a softer term, many wil think this ideology as a romantic absurd
ideology not able to be in harmony with individualistic, beauraucratic, and
urbanistic realities of the world. Nevertheless, we should never underestimate its
criticisms on the negative points of state and its bureaucracy, especially in this age
that grows more sceptical on the efficiency and benefits of actions performed by
states as well as radical spiritual needs to overcome issues on cities, ecology, and
industries.
7.
Feminism
Feminism used structural inequality within capitalistic liberal society pointed
98
out by Marxism as a starting point to reveal a more fundamental inequality within

capitalistic society, which was gender inequality. Feminism seeks to convince that
sexual oppression is more fundamental than class oppression. Among the
three ideas of French Revolution, egalite (equality) must be realized radically in
form of gender equality. Feministic struggle for gender equality has been in
accorandce with and inherent in modernization era. The feminists contradict it as
unnatural but artificial the emancipation from old prejudice saying that houses or
private space are womens natural locust.
Progress in modern technology, such as the use of contraception reveals
that women are also able to not depend on domestic functions. Womanhood is not
unchangeable. If people argue over womanhood private, distinction of private and
public in liberalism would be questioned by feminists since they regard this
distinction as artificial and made based on consensus of male-dominated society.
The feminists believe that relation of authority is not only in public but also in
private, among other, domestic violence to women.
Like anarchism and Marxism, feministic criticisms are left far behind by the
rapid globalization as well as market economic demand. Feministic demands for
gender equality in education, democratic participation, access to profession, etc,
seem have yet to change situation much. The great potential of women that makes
feministic demands need considering is because women make up half population
of the world, perform almost two third of working hours, yet only acieve one tenth
of worlds revenue and own less than one hundredth of the worlds property. World
is apparently not yet fair to women.
Pancasila contains equality value so that there is no difference in rights and
opportunity between men and women. Still, Pancasila does not focus on overly
special equality between men and women, as what the feminists struggle for.
Pancasila contains value of harmony between what is considered as natural and
social, so that even though it does not discriminate men and women in terms of
rights and opportunity, Pancasila still does not consider men and women are the
same. They are naturally and inherently different. In this time, womens role is
getting more prominent in all life sectors, such as in social, political, economic, and
security and defence. Recognition of women roles in all life sectors was not purely
99
due to feministic demands, but more because of social development taking place
in that respective society. Development in politics will trigger that of economic and
development in economic will lead to that of social.
The biggest obstacle in realizing gender equality in every era is religion,
particularly Catholic and Islam which may not allow women to be imam (leaders)
because of dogmatic teaching. Several verses in holy books (Bible or Quran)
present husbands domination over a family and women as wives who should
respect their husbands as the heads of families.
8.
Ecologism
Ecologism or biocentrism is an ideology concerning with natural world, while
others with social one. Capitalistic modernization is a form of mother Earth

exploitation by humans and it can be analogized between nature and women in
feminism and gave birth to a new school of thought, ecofeminism. Industrialization
and the use of technology would later make the Earth into an inappropriate place
for humans to live. Ecologism seeks to prevent this disaster from happening to
humans lives. The programs are green economy, green politics, and green
society. At a glance, this ideology seems only to repair any damages caused by
capitalistic modernization, which is by doing reboization on barren lands. Yet, this
ideology actually demands further on changing hedonistic and consumptive
lifestyle of the capitalists by leaving anthropocentrism teaching that human beings
have more rights over the Earth than other natural creatures. These teachings of
ecologism had succeeded in arising ecological awareness since its early
establishment in eighteenth century.
Ecologism has actually long existed in the culture of traditional society
before manipulated and exploited by market economy. Autonomous freedom and
equality fought by liberalism were no more than anthropocentrism enandgering the
environment. This shows how ecologism systematically brought up existences
potentially existing in culture and which were performed by the capitalists.
Ecologism was in natural born along human civilization together with its nature and
it was not until eighteenth century a thinker like Thomas Maltus appeared and
stated that human growth developed geometrically, while production of food
developed arithmetically so that many worried that famine might occur in the
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future. Another thinker from the USA, John Muir (1838-1946) had officially urged
conservation of natural resources for its utility values. Both of their ideas gave rise
to preservationism (Muir) and conservatism (Pinchot) which was handed down to
us until today.
Ecologism shares a lot of things in common with Pancasila since both
recognize the relationship between human beings and their surrounding
environment. The meaning of unity as of the third principle Persatuan Indonesia
(unity of Indonesia) is not only limited to the unity of all Indonesian people, but also
that with the Earth we stand on, as well. Difference lies in the fact that Pancasila
also recognizes the relations humans and their Creator and that between fellow
human beings. Ecologism will continue to exist and even become more influential
in attempt of dealing with global issues, such as environmental issue which affects
more strongly in all aspects of human life. There is indeed a little bit difference
between ecologism and environmentalism. Green movements are getting more
important and close to human life. Green movements which are getting stronger in
pointing out issues related to ecological program and stressing it as political
element, the future of ecologism will be bright.
Nationalism
Nationalism is rather different from other ideologies born as reactions or
forms and corrections on liberalism. Nationalism as a consciousness and national
sentimental feeling has long been there along with human civilization. This
ideology does not merely explore modern consciousness, but it has already had
genuine collective ideas which are still intact and pure. Any building on those
original groups, be it nation, race, or religion can reinforce and make it into a whole
again ever fading collective identity as a result of capitalistic modernization
process. Elements of modern consciousness, such as the concepts of sovereignity
and mass authorization rationality are intertwined with ethnocentric sentiment
taken from the past.
Modern nationalism was born from French Revolution and is the twin
brother of liberalism. Under the category of nation, it is included state principle,
nationality, and universal freedom. In the past, people gathered and formed into a
nation, and later a state because of race. However, population mobilization as a
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result of starvation, epidemics, natural disasters, and tribal wars in a particular

area made it difficult to gather with all people from the same ethnic. Society
became multiethnic and heterogenous. This multiethnic and heterogenous society
wished for building a nation and a state. Ernest Renan said that the requirement
for building a nation and a state is the will to unite. This unity was enhanced by
geopolitics, the unity between human beings and the ground they live on.
Modern nationalism is democentrical and ethnocentrical. There is a tendency that
a nation wishes for bringing out its identity since this identity is a means of
reinforcing that respective nation. Identitism will lead to ethnocentrical sentiment
which is contradictory to the second principle of Pancasila, Kemanusiaan yang
Adil dan Beradab (Just and Civilized Humanity).
Humanistic value is a universal value making all nations respect to each
other. Ir. Soekarno, in his speech on philosophical foundation of Indonesian state
suggested internationalism/humanism to restrict fanatical nationalism inclined to
chauvinism and ethnocentrism. There have been a number of thinkers of
nationalism, one of whom was Max Weber who said that nationalism is an
ideology having influential force which moves people and constituting feeling of
becoming a part of something as well as functioning to build a feeling for a national
community. Those who spread this ideology gave attributes to their respective
states a distinct cultural identity which determined that state to be separated from
other states and gave a special place in the historical process. This community is
identified by a set of unique characteristics deriving from constitutional, historical,
geographical, religious, linguistic, ethnical, and genetical realities.
As long as nation state keeps upholding the principle of civil society as a
process when all of its people fully enjoy their rights since the matter of nationality
is not under the criteria of ethnicity, nationalism cannot be split up from political
liberalism into liberal nationalism. Therefore, subjective identities in forms of love
(proud) of ones own country will arouse patriotism that can be differentiated from
primary identity (ethnicity).
Within a patrional society, universal needs for identity and sense of
belonging are frequently filled with an immense objective love (proud) on ones
own country (chauvinism) and ethnic (ethnocentrism). People frequently preserve
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these kinds of feelings by posing as enemy to other different ethnics or groups of

people within a country. Such emotion is vulnerable to revolutionary ideas. In this
case, nationalism can become a legitimation of hatred towards strangers
(xenophobia) and ethnical discrimination (racism).
Both liberal nationalism and nationalism with primary identity are
incompatible with Pancasila for the ideas of individualism and freedom in liberal
nationalism are extremely strong, while primary identity will initiate chauvinism.
Internal (inwards) Indonesian nationalism embraces all for all, all for one, and one
for all whereas that o external (outwards) embraces the principle of respecting all
nations in the world. Pancasila does not recognize discrimination and thus doen
not recognize chauvinism.
In the transition period to the twenty first century, the influence of
ethnocentrism is formidably strong in establishing a state. It can be seen from the
breakup of Soviet Union. The original state returned with a strong ethnocentrism
on the new state. Yugoslavia broke up again due to ethnocentrism by building the
fraction states.
Czechoslovakia was also split up owing to the influence of Czech and
Slovakian peoples ethnocentrism. Ethnocentrism also drove the people of Quebec
in Canada to disintegrate them from Canada. Ethnocentrism also contributed to
the Kurdish people in the boundaries of Turkish, Iraq, and Iran wishing for
establishing their own state, yet facing obstacle from Turkish, Iraq, and Iran which
do not wish for Kurdishtan to establish.
10.
Fascism
Fascism views liberal democracy as something which estranges human
beings and poses a threat to social cohesion. Hence, this ideology does not only
return to collectivism, but also performs the myth of fascist style leadership in
attaining its political goals and objectives, namely mass party, charismatic leaders,
the use of terror, and total propaganda. Fascism sees liberalism, conservatism,
and communism as enemies. People regard fascism as a failure of modernity, yet
there are also teachings which view it as a development phase within the
capitalistic modernity itself. This belongs to the most complex ideology since it
conjoins conflicting philosophies, such as Platos idea of elite authority,
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Rousseaus public will, Hegels priority on individual, Bergsons idolizing authority

and the myth of belief in history, and Sorels violence culture. These thoughts were
profoundly gathered in one focus functioning as legitimation of total authority.
In his book entitled Mein Kampf, Hitler wrote that this economy was the
second or third level of utility and economy should be viewed as a part of bigger
goals or objectives. Classical fascism attack other ideologies more aggresively,
especially communism, conservatism, and primarily liberalism. As a newcomer in
politics, fascism positions its existence by attacking the already established
ideologies. Classical fascism can be characterized by mass parties using a
widespread propaganda and led by charismatic leaders. After 1945, classical
fascism was considered as political garbage, then a new fascism emerged and
known as neo-fascisms, among which were implemented in several famous
regimes like Pinochet in Chile and Saddam Husein in Iraq. Thinkers of neofascisms sought to revise classical fascism, yet neo-fascisms emerged in different
forms. There was even one which re-idolized Hitlers anti-semitism. Several neofascisms supported Europeanism in attempt of saving European from neocommunism.
Fascism is incompatible with values of Pancasila since Pancasila rejects
chauvinism while fascism idolizes it. The principles of common consensus
(unanimity) and humanity in Pancasila are under contradiction against total
propaganda and anti-semitism practice implemented in the massacre of millions of
Jewish in camps during World War II. In this transition time to the twenty first
century, neo-fascisms may probably develop within alienated youth groups,
primarily in the former of East Germany which have yet to share common
economic condition with those of West Germany. This wide gap makes them want
to practice showing distinct identity along with growing number of immigrants
coming in to Germany. They become competitors for young people of ex-East
Germany in looking for jobs. The use of common currency (EURO) throughout
Europe and immigration system helps ease East and West European people to
find jobs. Their existences give more opportunities for the alienated German
youths to become the followers of neo-fascisms.
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11.
Fundamental Islam
If fascism reacts in a complex way towards modernity, fundamental Islam or
Islamism reacts in particular towards an element of modernity, namely secularism.

Fundamental Islam is a reaction towards secularism and liberalism. It emerged in
attempt of going back to religious fundamental. Since it was born as a result of
modernization, it can be said that fundamentalism is the son of modernization
itself. Theocratic desire was born from confrontation with modernity using modern
ways.
Old Western thesis argued that fundamentalism was born from its
incapability to give respond to crises caused by modernization. Incapability in
responding these crises is partly due to the burden of colonial history over Islamic
countries and due to global inequality which generates conflicts between North
and South at the present. Through anti-liberal and anti-Western attitude, Islamism
can be viewed as a late decolonization and fanaticism, puritanism, exclusivism,
and extremism contained in teachings and which practices have made Islamism a
new religion among the plurality within Islam itself. Islamic fundamentalism is an
ideology seeking to reinforce Islam as a political system in modern world. In this
case, Islam becomes a total organic system competing comprehensively by the
reach of other ideologies and state systems. Within Islam itself, there is diversity,
be it that of global, regional, and local.
Secularization can become one among a number of meanings marking the
relation of state and religion. Many observations on ideologies state that rejection
by Islam towards secularism is formidably strong. During the second decade of
twentieth century, Turkish became the first Islamic country declaring secularism in
its country, despite being the center of the worlds largest Islamic sultanate for
ages.
From the very beginning when preparing for independence, our founding
fathers suggesting philosophical foundation of Indonesian state did not agree on
Indonesia based on religion or Islam although more than 90% of its population was
Moslems. Our founding fathers found out solution to make Islamic interests able to
express. For instance, Ir. Soekarno suggested the principles on unanimity,
deliberations, and representatives.
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It is through deliberations and representatives principles the Moslems and

adherents of other religions express their aspirations to be discussed to reach
unanimity. The principle of nationalism means a state all for all, all for one, and
one for all, not only limited to particular groups (of religion, ethnic, or race).
In this current era, the possibility of Islamic fundamentalism to flourish is
relatively great as a result of the USA policy which is considered less fair towards
economic and political conditions in Middle East. The USA remains favouring
Israel which is a long lasting enemy of Islamic countries. The USA economic policy
on authorization over oil fields in Middle East brought up reactions from Arabian
enterpreneurs and led to the establishment of Al Qaeda movements. The USA
policy in Iraq invited reactions from other Islamic countries so that a great political
changing occured in those respective countries, among others, the victory of
Hamas Party in Palestine and the re-emergence of a
more fundamental
governance in Iran. Condition in Iraq is not yet able to predict. However, if the USA
cannot manage to decrease the level of conflicts between religious groups in Iraq
and possibility of more radical civil wars, these will inflict a lot more victims in both
sides (Sunni and Shia).
It is the USA that will be blamed on being the cause by the fundamentalists.
All negative issues addressed to the USA become such vitamine for the growth of
Islamic fundamentalism in all Islamic countries if there are people who initiate it.
Every fundamentalist group in each Islamic country can be organized globally by
particular anti-USA groups.
In this big and changing world, various thinkings related to ideology as a
basis for human order and organization integrated in a state never stops to
develop. At at time, human saw that the authority to regulate a state and nation
citizens are grounded on ideologies viewing that a king has absolute authority and
it makes a king the law of state. At other time, other ideologies developed saying
that the Kings authority came from God, so that the rulers authority is regulated
by the holy books. Then, it emerged a teaching saying that human absolute
authority came from individual rights inherent from birth, so that state had to be
regulated based on basic law coming from common consensus or agreement
between humans.
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Then, it developed such thinking about teaching becoming the basis for
regulating life as a state and a nation such as liberalism-capitalism, marxismcommunism, neoliberalism-Islamism,conservatism, democratic-socialism, fascism,
anarchism or destructuralism, feminism, ecologism, materialism and globalism as
well as cosmopolitanism.
Development of ideologies in the world will surely influence the order of
Indonesian nation life, not to mention that now all thinkings and knowledge of all
schools of thought in this world are easily accessible and learned by anyone by
any advanced means of communication, information and knowledge. Thus,
Pancasila as a national ideology must be open and able to do self-reinterpretation
for adapting to any development of thought or knowledge in the world as well as to
the system of interhuman and internation regulation which is based on various
ideologies adhered by various humans and state in other part of the world.
Summary
It has been discussed the main points of ideologies, political ideology as
well as Pancasila as an ideology. Modernization which first emerged in France and
Great Britain gave rise to a number of ideologies, such as liberalism, capitalism,
individualism, and secularism. A new object would invite reaction, and that
reaction soon came up from conservatism and Marxism which developed into the
present ideologies.
Marxism criticisms on liberalism were made autocriticisms by liberalism to
do self-introspection and later led to the emergence of social democracy and
democratic socialism developing into a new ideology. Liberalism needs state to
protect its interests and this brought out reeaction from anarchism which rejected
the state as well as capitalistic liberalism.
Feminism used Marxism criticisms on modernization by saying that it was a
form of oppression on women dignity in struggling for gender equality within
society. In line with feminism, the followers of ecologism also judged that
modernization and industrialization had resulted in Earth exploitation by humans
and therefore the ecologists are struggling for saving the Earth from damages
humans inflicted. Liberalism that was born from French Revolution then gave birth
to democentrical nationalism. This was under contradiction against ethnocentrism
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as well as chauvinism contained in fascism which also developed into an ideology.

Modernization gave rise to secularism which got a tough challenge from religious
groups, especially Islam which later brought up Islamic fundamentalism.
Exercise
To deepen your understanding on Learning Activity 3, do the following
exercises!
1.
In the globalization era marked by rapid development in information and

transportation, there is a great possibility on the penetration of values of
other ideologies which may be incompatible with those of Pancasila. What
are the roles and functions of Pancasila as an open ideology in dealing with
this situation?
2.
Every phenomenon in human life has both positive and negative extreme
polar. What are the positive points of modernization which gave birth to
liberalism and what are the negative points if compared to the values of
Pancasila?
3.
Fascism with its characteristics in forms of mass parties, having charismatic

leaders and strong propaganda had once existed in nation and state life of
Indonesian people. Mention the examples!
4.
During New Order era, President Soeharto officially said that no matter how
we liked it or not, ready or not, we would welcome economic liberalization.
Was it a sign of the strong penetration of liberalism in Indonesian economic
system or a warning to our nation that Pancasila as an open ideology was
ready to welcome new values necessary to filter by Pancasila and to direct
according to the teachings of Pancasila?
5.
Marxism liberalism gave rise to democratic socialism and social democracy.

Values of democratic socialism and social democracy are more similar to
those of Pancasila. Marxism has long existed in Indonesia since 1912 and
Indonesian political system was once close to liberal system in 1950s. Did
such criticisms truly happen in Indonesian nation and state life, particularly
in politics in 1950s? Elaborate your reason!
6.
Women emancipation as a movement has emerged since the nineteenth

century and continues on developing until today. Womens roles in
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governance have long existed since Majapahit period and the last time was
during the administration of our fifth president. Was this emancipation
movement had already embraced feminism or it merely followed the
mainstream? Elaborate your reason!
7.
Progressive tax and trickle down policy were once mentioned by President
Soeharto to Indonesian conglomerates. These two policies emerged as
New Left economic policy in conservatism. A policy can be made an
answer for Marxism criticisms in individualistic liberal economic system. Did
these two policies manage to pass through Pancasilas filter as an open
ideology and then implemented in Indonesian economic system? Elaborate
your reason!
8.
Many experts argued that identity as Indonesian experiences degradation.

In order to instill identity of bein an Indonesian, it is necessary to improve
ethnocentrism (viewing that we are excellent or superior to others) even
though it is in contrast with Pancasila. How can we improve our national
identity without getting trapped in chauvinism (ethnocentrism)?
9.
There was no one of BPUPKIs members from Islamic groups who

delivered speeches on the suggestion of philosophical foundation of
Indonesian state. However, their interruptions in speeches as well as in
discussions on the Preamble of 1945 Constitution proved that they played a
big role so that they made seven words related to Islamic sharia in the first
principle of Pancasila. Yet, during the first PPKI session on August 18,
1945, it was agreed that those seven words were obliterated. In Indonesian
history, the influence and pressure to insert Islamic sharia in the body as
well as the Republic of Indonesians rules on regulation (aturan
perundangan) and regional regulation were so strong. How about special
autonomy in Aceh which is constitutionally under Islamic sharia and how
about the issues of Islamic sharia on regional regulation at regional
governmental level? Elaborate your reason!
10.
Lately, strong criticisms addressed to governmental and state apparatuses

grew stronger and engender anomy and alienation in society which makes
it possible the development of cynic and apathetic attitude. In this condition,
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people feel as if there were no use of having a state. Can it be called

anarchism? Elaborate your reason!
1.
Pancasila as an open ideology can play a role as a filter and directing

corridor by performing its functions, such as socialization, selection, and
assessment!
2.
Review topic on liberalism, especially that of related to Pancasila!
3.
Review topic on fascism, especially its characteristics!
4.
Review topic on liberalism, especially that of freedom for political parties if

associated with global issues and Pancasila as an open ideology!
5.
Review topic on Marxism, especially that of associated with liberalism

injustices and autocriticisms on liberalism to do self-introspection. Review
topic on Marxism development in Indonesia when Sneevliet established
ISDV (Indische Sociaal-Democratische Vereniging), when Muso returned
from Soviet Union, and by the incident of G30S/PKI!
6.
Review topic on feminism and ecologism!
7.
Review topic on conservatism, especially that of new school of thought!
8.
Review topic on nationalism, especially that of ethnocentrism and

chauvinism!
9.
Review topic on the module on the birth of Pancasila as well as

fundamentalism!
10.
Review topic on anarchism, especially on its demand to dismiss state!
References
Compulsory
Benge, Eugene J. Pokok-Pokok Manajemen Modern.
Eatwell, Roger and Anthony Wright. Ideologi-Ideologi Politik Kontemporer.
Sekertariat
Negara
RI.
Risalah
Sidang
Badan
Penyelidik
Usaha-Usaha
Persiapan
Kemerdekaan Indonesia (BPUPKI). Panitia Persiapan Kemerdekaan Indonesia
(PPKI).
Suggested textbooks
110
PANCASILA AS AN OPEN IDEOLOGY

IN GLOBALIZATION ERA
MODULE
6
Learning Activity 6
1.

Pancasila functions to give orientation to move forward, obliging the
Indonesian people to be always aware of life situation they are facing. Rapid
development of knowledge, technology, and communication makes world seem
smaller and make interdependency among nations grow stronger. This means that
national development is not only determined by domestic factors, but is also
heavily influenced by capital related factors. The Indonesian people who are busy
with attempts to solve domestic problems, such as poverty and social lag, are
dragged down into global political network growing more influenced by the
immense economic forces. Economc globalization clearly affects deeper, be it in
form of dependency threat impeding national efforts towards self-reliance or in
form of capital supporting among elite groups which is not always compatible with
policy on welfare justice.
All of these show that the Indonesian people are confronted with the
challenge to survive, namely the challenge to possess way to live and humanely
and fairly normal life level. That challenge can only be overcome if the Indonesian
people in one hand remain maintaining their identity within national unity bond and
in other hand, are able to develop its dynamics in order to be able to compete with
other nations. That dynamic relies on the ability to adapt to the new and innovative
life process to create much better work and product quality. Peoples
competitiveness will only increase if people always foster such rational, critical,
and creative attitudes.
To deal with that challenge, Pancasila is necessary to emerge as an open
ideology since closeness will only bring to stagnancy. Being open does not mean
changing basic values of Pancasila, but to explicate its insight more concretely so
that Pancasila possesses a sharper quality to find solutions on new problems. An
ideology is regarded as open as long as it is not under compulsion from external,
but formed as peoples common agreement and makes it public property, instead.
111
On the other hand, close ideology makes it absolute totalitary view so that it is
impossible for people to make a distance from it or own it. People and even
human dignity will be sacrificed for it.
An open ideology comprises ideals and basic or fundamental values and is
in directly operational so that it needs to be made explicit. Explication is done by
facing it to various problems through a rational reflection so that its operational
meaning will be revealed. Hence, it is obvious that explication of ideology is done
by conducting a critical interpretation and reinterpretation. Then, it will show the
power of an open ideology, which is dynamical and flexible, that cannot be shown
by that of a close one which withers down ideals and basic or fundamental values
as well as only able to show it as fossils.
It is necessary to pay attention to several dimensions showing distinct
characteristics of Pancasila orientation in explicating basic or fundamental values
of Pancasila in order to make it more operable and functional in solving various
problems and challenges. There are at least three dimensions, first of which is
teleological dimension, showing that development has its goal, namely to realize
1945 Proclamation on ideals. Life is not merely determined by fate, but it depends
on the grace of the One Supreme God and human efforts. This dimension thus
engenders dynamic in nation life. Human life is not determined by obligation of
history which relies on forces of production, as believed in Marxism. A man has
such a great degree or dignity that it is not enough if only determined by economc
factor. Men have ideals, spirit, will or determination. Therefore, they are able to
realize their respective ideals, spirit, will or determination into reality using their
creativity.
The second dimension is ethical dimension. This means that human dignity
has a central position in Pancasila. All development processes are directed to
uphold human dignity by creating a humanistic life. Humanistic development
should realize social justice in all aspects of life. On the other hand, humans are
also demanded to be responsible for any efforts or choices they decide. Ethical
dimension demands for a responsible development.
The third dimension is integrative-integral dimension. This places humans
not individualistically, but in its structural context. A human is a personal as well as
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a relation. Therefore, a human must be seen as an overall system covering

society, world, and its environment. Development is not only directed to the
improvement of human quality, but also that of structural quality. Balance in life
can only be secured by this intact insight. Based on that analysis, it can be
summed up several guidelines in explicating Pancasila operationally. Explication
of Pancasila as an open ideology should take into account these structures in all
aspects of social life.
The first is the dynamication of social life. It is necessary to create in order
to develop such social mechanism which is able to respond to any problems using
innovation, creativity, and competitiveness.
The second is democratization of people who are able to shape every adult
citizen into acting on personal decision and responsibility. Democratic maturity is
reflected in individual willingness to see problems in his surrounding, analyze,
make a decision, and act on his own choice responsibly.
The third is functionalization and refunctionalization of government and
social institutions. A system of life has different parts with their respective
functions. Dysfunction of a part will disturb the whole system. Yet, an overly
burden on a part will also disturb the overall system of movement. Parts of society
needs lively and balance cooperation and coordination.
The fourth is institutionalization of values, which makes all social
mechanisms, not only created in internalization of noble values, but also
institutionalization of those values in all aspects of life so that there emerged a
supporting relation of actors (those who do) and structures.
2.
Challenges for Actualizing Pancasila

Pancasila is essentially a humanistic ideology having emancipatory
characteristic. As an ideology, Pancasila has the power and force to move people
to perform real actions in their social life according to the aspirations of values it
contains. These acts are emancipatory since they are basically the way to set free
our nation from any forms of colonialization, oppression, violence, and domination.
In association with that, we must realize that we are now living in global era.
Penetration of science, technology, information, capital, and communication
makes our world global village (Anthony Giddens), Borderless World (Kenichi
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Ohmae), or characterized by Space Compression (D. Harvey) along with its

interests flow spreading to all parts of the world. If we are not careful and cannot
survive due to having weak personality, we would be dragged down by global
influence with its own interests.
A process of globalization which brings up challenges and threats for
Indonesian people in the current era is the urge of consumerism (Baudrillard).
Globalization brings people to be able to see sky scrapers and luxurious hotels to
stay and to visit. It also encourages them to fancy malls with their displays on
clothing branded with Marks and Spencer, Nike and Adidas, prestigious
restaurants such as Starbucks, Kentucky Fried Chicken, and McDonald;
advertisements on TV as well as entertainment through multimedia. All of these
things do not only offer daily needs commodities, but in a softer manner
(unconsciously), they make people think that they are the real needs. It drives
people to buy prestige by eating and buying at those restaurants or malls. This
makes people live on obscure or unreal life since it does not only involve authentic
personal decision making, but also involves the obscure or unreal one owing to the
never ending influences of advertisements and TV. Those people who do not
realize this condition become increasingly consumptive. People are inherently
passive consumenrs and not able to produce their daily needs only by themselves,
and these conditions aggravate their attitudes.
These conditions have made Indonesia an importer nation that is
compelled to live on imported daily needs. The Indonesian people are thus living
an artificial life. They are made to live in luxury while the fact says that they are
poor. This threat on consumerism lies on the fact that the forces of economic
cooperations constitute global power able to make consumerism a tool for gaining
profit by exploiting these poor nations and making them dependent to those global
economic forces. It can be said that consumerism becomes such a tool for
mauntaining domination of global economic authority over those suffering nations.
In order to make the Indonesian people live freely based on their authentic
identity, the Indonesian people should stand up against their suffering. Standing
up refers to unifying forces to prevent such consumerism and dependency by
changing the national orientation into conducting productive works. Productive
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works does not merely mean continuing the previous working ethics traditionally,
but also improving a rational working quality. This means we need to grow work
ethics which becomes such important matter for productive society. By improving
work ethics, the Indonesian people will appreciate their own works and gain
confidence since work ethics reflect progress and improvement of human and
nation dignity. Leaving any kinds of obscure and artificial life, the Indonesian
people will return to be a nation that is aware of its own dignity and value to
compete with others. It is important to find a common determination and will. But
before that, we need to deal with a tough challenge first, which is opportunism
which has deeply rooted in Indonesian culture.
Opportunistic attitude has reached to the Indonesian elite groups and
resulted in the weakening of internal national resilience, dismissing national
commitment, threatening national solidarity and leading to treat national unity and
intactness as a mere formality. All of these are happening and first started by an
assumption which does not regard and even deny those principles functioning as
living norms that must be obeyed by saying that any action is good as long as it is
useful for someone and beneficial for fulfilling his interests. So, basically there are
not any basic or fundamental values, including those of Pancasila which must be
accepted in order to regulate life normatively. It is obvious that this pragmatic
attitude creates a wide opening for greed to come in all aspects, among those are
greed for wealth (hebzucht), greed for power (heerzucht); and greed for respect
(eerzucht) (I. Kant).
Greed turns people into thinking to achieve their goals by all means,
regardless of whether it is good or not. This makes moral values as guidelines in
life ignored conscience and moral consciousness are put aside and enandgered
from vanishing. Such opportunistic conditions drive people to act dishonestly,
unfairly, and even arbitrarily by misusing authority, performing corruption, collusion
and nepotism, committting violence and crimes. These mental dispositions later
lead people to be such liars, hypocrites, those who are able to betray their own
friends and even sell their own nation and state. In fact, these people have lost
their dignity and esteem as human beings. Despite the abundant richness and
high status, they are not true human beings. These are the dangers opportunism
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may pose to our nation and state. It can drag us down to the lowest level only
because of opportunistic actions conducted by particular social, political, or
national leadership elites.
Is it still possible for the Indonesian people who have already infected with
opportunism and faced threat of consumerism to rise and stand on their feet
again? We should first realize that these opportunistic conditions provide an
increasingly greater chance for domination of global interests and groups over
those poor, suffered, and left behind countries. Thar is why,
if we wish to
overcome these national conditions and later establish a unified, integrated, and
intact nation, it is necessary for us to seek to improve national cultural resilience
and integrate it into the resilience in other aspects of life through communicative
and practical actions (Habermas) as real manifestation inspired by emancipatory
will and knowledge. Fragmentation of national resilience in all aspects of life will
result in that of development success.
Forming cultural resilience means conducting reorientation of spirit and the
Preamble of 1945 Constitution, in which it principally means struggling for setting
free our nation based on values of Pancasila. It is because of this reason that we
live in globalization era where new problems and challenges must be reinterpreted
properly so that then we can find the right and relevant national policy directions.
Setting free is a process of releasing oneself from any domination and
dependency into forming attitudes reflecting national identity and living in harmony
in healthy interdependency. Then, we need to afford to grow public spheres
(Habermas) in our respective regions so that collective and concrete actions and
steps can be done as a manifestation of dialogue and communication result.
Public spheres means arena of open communication and discussions which is
held regularly between various elements of power as social control, such as social
organization, press, and mass media, educational and experimental institutions to
attain common consensus as a manifestation of setting free the nation from its
suffer.
3.
Social Life Dynamics

Globalization and waves of reformation in all aspects of life have caused
rapid changing in society and frequently brings out conflicts in social life.
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Openness and freedom climate accompanying them gives rise to various social,
political, and cultural phenomena which influences are quite significant towards
Pancasila as a state ideology. Degradation on national moral, violence, attitudes of
placing
personal
and
group
interests,
extreme
and
fanatical
religious
understanding, conflicts in several parts of Indonesia as well as other social issues

indicate that state ideology in this country has faded and there is critical issue of
identity threatening state unity and integration and implementation of democracy.
A series of these previously mentioned phenomena recently signs how our
national ideology has weakened its power and many has often questioned
Indonesian continuity as a nation and state. The main problem is that we are not
aware of ideological wars accompanied by wars between interests in this world,
which make developing countries like Indonesia involved in those wars. Wars of
ideologies and of interests encompassing politicak, economic, and sociocultural
aspects occur at a time and are interconnected. Industrial countries which are
thirsty for exploiting economic resources of developing countries force other
countries to jump into the waves of globalization. By doing this way, industrial
countries force other countries to follow the same way of thinking as well as
political, social, and economic systems like them. Demcracy, be it promoted by
the followers of liberal democracy or those of social democracy,is half-coercively
offered to the third world countries or citizens under the cover of globalization.
Developing countries are considered as getting left behind economically if
they do not follow political, economic, and social systems of industrial countries.
These developing countries respond differently to this pressure. Half of them
remain firm with their respective national ideologies and systems through selfisolation or adjustments, while the rest half follow those of big countries since they
cannot know how to set themselves free from the big countries. Half countries of
citizens have consciousness for fighting against the will of big countries. Those
who fight are divided into two, one of which is those who find struggling hard for
destroying the big countries as the only way to keep their respective countries
survive, dignified, and have distinct personality. Al Qaeda and such can be
included into this group. The other group seeking to fight against the Western is
the nationalists in all countries who attempt to resist the Western pressure in all
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aspects of life by awakening all spiritual and material power of nation in order to
keep that nation survive, dignified, and have distinct personality.
The worlds major ideologies as represented by liberal democracy and
social democracy compete with each other to turn the third world countries into
their parts. Al Qaeda and such groups make Islam an ideology for their struggle
and jihad qital (jihad in term of murdering) are regarded common enemies by the
followers of liberal democracy and social demmocracy. Jihad qital used as an
ideology to fight against the Western is not a form of monopoly by extreme
Moslem groups, but it also piques interests of non-moslems who are under
contradiction against liberal and socialist concepts. For instance, a number of
terrorist actions moved by Western Moslems who once adhered to Christianity.
Indonesia as a region containing huge social and economic potential becomes
their battlefield. Half of Indonesian people have unconsciously become allies with
the three ideologies. Quite a number of national elites firmly encourage interests of
liberal and social democracy concepts without filtering them first. Those who
attempt very hard to sell strategic BUMN (national corporations) without
considering first public interests stipulated in constitution are example of followers
or those who are influenced by liberal democracy concept.
Meanwhile, those who often shout for referendum in areas of conflicts are
example of followers or those who are influenced by social democracy. Both liberal
democracy and social democracy contain positive points as long as their
application is compatible with values existing in society. However, whenever
peoples values and aspirastions are ignored, these two concepts will turn into
such sources of trouble. Ignoring national and local values in implementation of an
ideology is the same with welcoming foreigners to take control of our way of
thinking. Western countries, either embracing liberal democracy or social
democracy, actually have the same goal, which is to obtain influence and authority
over economic sources in Indonesia. Oppositions to these democratic groups are
those using Islamic symbols as a slogan, half of which are in forms of vulgar and
terrorism actions. The rest half of them resist through political and social channels
by adopting Middle Eastern Islamic radical concepts.
It is this clash between these three foreign ideologies which influences
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political and security life in this country. If we are not careful in responding to it, it is
not unlikely that Indonesia will be wiped out from global map. Uncontrollable
terrorism will drive any forms of foreign interference, even in physical form.
Unlimited liberalism will engender anarchism and chaos in all aspects of life, while
the huge thoughts of social democratic followers about referendum and
decentralization without based on effective national governance will cause national
disintegration.
4.
Anatomy of Ideological (Interests) Conflicts

The followers of liberal democracy wish the third world countries to do
changes in political, economic, social, and security systems. Change in political

system is based on Western democratic principles, such as big autonomy as
possible, if necessary, particular disintegration from NKRI (the Unitary State of the
Republic of Indonesia). This is meant to make their economic interests able to
penetrate into several regions easily since they have a bigger bargaining power
than if they deal with strong central government. They even keep seeking to
reduce state domination considered as restricting public freedom in politics, for
instance by obliterating state authority in dismissing organizations although those
organizations might enandger states sustainability.
The same actions are also performed by the follower of social democracy.
Difference lies only in the method and means used to grab political influence, take
control over economic sources and influence peoples sympathy and thinking. The
goals of followers of both democracies are restricted roles of state; strong roles of
private sectors, primarily in business; the smooth market mechanism; deregulation
by reducing all restrictions in industries; withdrawal of all trade beauraucratic
obstacles; obliteration of tariffs in trade for securing free trade. Actually, it does not
matter as long as free trade is able to provide protection for lower and middle level
people. The problem is that there are a great number of elites who often ignore
public interests since they have fortunately been trapped by Western thinking.
In sociocultural aspect, they afford to achieve a great freedom for press and
liberalization of overly religious life. These are influential for life as a nation and a
state so that peoples thinking and lifestyles are in contrast with religious and
traditional values. This affects on the degradation of national identity which
119
upholds religious life until today. Besides, overly decentralization and increasing
primordialism or spirit of indigenous identity threat integration of nations overly
indigenous decentralization. Spirit becomes a trigger for horizontal conflict,
instead, which may endanger sustainability of life as a nation. Not to mention that
indigenous identity spirit is basically not accompanied by readiness of those
respective regions in running self-governance and confronting wars between the
worlds ideologies.
Methods used are through economic pressure; forming opinion by mass
media; control of the intellectuals by all issues such as human rights, environment,
democratization, and their related issues. Those pressures are done, either by
foreign policy or non-governmental organization. Embargo policy and such or
policy done by borrowing hands of international institutions such as IMF and World
Bank are tools for pressuring developing countries. Foreign NGOs through funding
institutionss tie up national NGOs to express their interests by changing
constitution, laws and various regulations. Multinational Corporation plays quite a
big role in this case, especially in authorization of economic sources as well as
control over central and regional political elites.
In spite of being parallel in terms of both are promoting democracy, it is
obvious that liberal democracy and social democracy are in conflict. The followers
of liberal democracy spread their influences in Indonesia by emphasizing on
changing of political system through influences over parliament and intellectual
members.
meanwhile,
the
followers
of
social
democracy
prioritize
on
reinforcement of civil society elements. Conflicts between both democracies often

took plac, such as by revealing to public negative points of opposite side like what
can be found in the case of environmental pollution PT. Newmont. Another
example was the liberalists who encouraged the establishment of Majelis Rakyat
Papua (House of People of Papua) becoming the beginning of bicameral system
establishment as federation country embrio. On the other hand, the followers of
social democracy also showed up by encouraging the establishment of autonomy
like Aceh.
Various interests of both democracies do not always provide benefits and
welfare for all Indonesian people. Turning point of all these conflicts of interests is
120
in form of resistance by violence. One of these resistances was from Indonesian

jihadi groups who spread terrorism issue.
The followers of jihadi insist on eradicating Western influence, particularly of
the USA. Terror of jihad qital (jihad in term of murder) becomes a symbol and
method of struggling for totalistic Islam and upholding Islamic sharia as state legal
system and Islamic philosophical foundation so that it can be said that its ideals
are forming Islamic state and Khilafah Islamiyah. Religious practices tend to be
puritanism and against with nationalization of Islamic teachings and there make
them despise any Western secular. Jihadi followers keep on seeking to conduct
sociopolitical pressure in which frequently done by violence in attempt of shaking
of political and security stability. They direct any forms of terror as hard blows for
democratic power and rejection towards liberal attituted in morality, lifestyle and
politics.
To obtain mass influence and forces, they establish groups of exclusive
Islamic society. This exclusiveness results in diaspora of jihadi followers in forms
of Islamic militants or extremists who politize Islam as their ideology. That enables
the jihadi followers to interact with and build a network with groups of Middle
Eastern Islamic society who share common missions and struggle lines,
particularly Al Qaeda.
It is clear that clash between these threee foreign ideologies causes
unstability. We can understand how the terror used to fight against influences of
social democracy and liberal democracy is harmful. Protests without strong
reasons in all national corporations obstruct economic activity. Various products of
regulations in contrast with public interests, such as the overly amendment of 1945
Constitution, drive into political unrest, for those who have ever struggled for that
changing.
5.
How the Followers of Pancasila Deal with It

Since Reformation era, the followers of Pancasila became oblivious by
democratization process because they did not really understand the worlds
ideological wars map. There was actually an awareness to rise and stand up on its
own, but also feared of being regarded as a New Order supporter for there was
stigma that Pancasila was identical with New Order hitherto. They were even
121
broken down and spreas into various political forces. Therefore, it is necessary to
integrate common missions and struggle for facing global ideological wars so that
we can maintain Indonesias dignity and distinct personality.
Indonesia, based on Pancasila as an open ideology, keeps doing adjustments and
adoptions to any positive developments of worlds ideologies. Thus, we should
keep on performing filtering and reinvention traditions in order not to be dragged
down or confused by those global political wars. Filtering effort should be in
accordance with Pancasila as a state philosophy as well as common consensus.
As a state philosophy, Pancasila contains basic or fundamental values that can be
such filter of foreign ideologies coming in since the five principles of Pancasila,
constituting an intehrated unity, basically comprise a number of primary values
covering Indonesian distinct characteristics. These basic or fundamental values
are relevant to democratic paradigms. In brief, Pancasila comprises several filters
expectedly able to filter foreign penetration. These values include tauhid (belief in
One and Only God), tolerance, pluralism, moderation, and balance.
The first value is tauhid (belief in One and Only God). It means that we
perceive and internalize to Oneness of God from our respective religious
prespectives and are not allowed to compare or even judge other religions. This
tauhid value is addressed to establish religious lives according to our respective
religious values and not meant to equalize all religions.
The second value is tasamuh (tolerance) in religious life and nation life.
This is done minimize religious polarization and radicalism as well as traditional
primordialism. Diversity, if not accompanied by tolerance, will form an excessive
fanaticism.
The third value is taaddudiyah (pluralism). It means acknowledgment on
religious, nation, ethnical, and racial differences as well as attempts of maintaining
good communication and solidarity as the main prerequisite for tolerance.
The fourth value is tasawuth (moderation). It is related to the Indonesian
peoples openness towards various developments of world. This modernization
attitude does not stand on its own. Besides based on religious and pluralistic
principles, moderation should also be accompanied by tawazun (balance) and
justice.
122
The fifth value is tawazun (balance). It gives limitations for freedom

(liberalism) so as not to make it go too further. The value is necessary to prevent
the emergence of fanaticism, extremism, and radicalism.
Furthermore, reorientation and reactualization of Pancasila as state
philosophy using the approaches of tauhid, tasamuh, ta'addudiyah, tawasuth, and
tawazun become quite contextual and worth trying to implement in dealing with
dynamics of worlds ideologies.
6.
Orientation of Pancasila
It is important to note that Pancasila is also a basis of change and
orientation for implementation of future development, but not for used arbitrarily for
building a narrow minded power and interests. Values of Pancasila include all
needs of human rights so that they become bases and life philosophy of the
Indonesian people who are heterogenous, whether in aspect of religion, ethnic,
race, language, community groups or interests.
Then, if compared to other ideologies in the world, orientation of Pancasila
is exceedingly different, as previously mentioned.
a.
Pancasila is humanity orientation, meaning that it is not only the
second principle (just and civilized humanity), but the rest four principles
also become the bases for all aspects of national life. Pancasila is an open
ideology oriented towards humanity.
b.
Pancasila acknowledges God as the Creator and the Source of
Existence as well as appreciates religious practices and internalization in

social life as a meaningful thing. Religious practices and internalization
manifested in religious life show that a human is already complete and
intact as a person or individual.
c.
Visions of Pancasila about humans are always integrative and view
men as both complete and intact human and the whole society. Humans
lives cannot be reduced in economic aspect only, but we also need to find
out the basis of infrastructures in other aspects. Therefore, economic
development must be planned integrally with that of other aspects in order
to improve life quality. Pancasila views society or people more as an
123
already revealed cultural reality, both infrastructurally and suprastructurally

in all aspects of life.
d.
Pancasila also recognizes the existence of levels or classes within
society. This is an undeniable reality. There must always be difference in

the interests within society, if which is not regulated well, will result in the
rise of clash or dispute. However, this does not mean that social conflict is
the characteristic becoming the ground for social relationship. The basis for
social relationship is not feud or hatred, but kinship solidarity. This means
that each member of society is not treated as an enemy (as in communism
context), a stranger (as in liberalism context), except a brother or sister or
partner to cooperate with based on solidarity and openness.
e.
Pancasila recognizes private property as a necessary factor for
developing humans personality and maintaining social mobility. This private

property, on the other hand, also has social functions.
f.
Viewpoint of Pancasila about alienation is connected to the first
paragraph of the Preamble of 1945 Constitution, reading "... kemerdekaan

itu ialah hak segala bangsa dan oleh sebab itu, maka penjajahan diatas
dunia harus dihapuskan karena tidak sesuai dengan perikemanusiaan dan
perikeadilan." (That Freedom is actually a right of all nations and therefore
colonization in this world must be removed as it contravenes the humanity
and justice.). This means that Pancasila is essentially inspired to eliminate
any kinds of alienation. This alienation still exists in this world, whether in
capitalist society, communist society, or socialist society.
g.
Moral aspect of Pancasila is related to obligation of each Indonesian
citizen to improve common life according to the five basic principles of

Pancasila as norms by our respective abilities and skills. Every citizen
should morally understand and internalize values of Pancasila with his
conscience since they truly show a citizens dignity as a human being.
Pancasila believes that it is not only the goals that must be ethically good,
but the way and means of achieving them must be ethically good, as well.
h.
In association with state, Pancasila views a state not as a property of
particular groups or classes only, but it is a property of its entire people so
124
that a state must consider and respect the interests of its entire people. A
state originates from a number of its citizens acknowledged respectively as
self-reliant, free, and responsible individual. Therefore, a state based on
Pancasila is a democratic state having the principle of power coming from
its people, ran by its people through representatives, and executed for the
entire peoples interests.
i.
In
relation
with
democracy,
Pancasila
based
democracy
consequently does not wish for any dogmatic attitudes within political
parties, but wish for growing maturity in attitudes. Therefore, rational critical
attitudes should be appreciated and developed in order to improve
creatively within parties. Competition between parties in political life must
not be understood and viewed only from its negative points, but also in its
positive points, that it can be beneficial, as long as executed within the spirit
of kinship solidarity.
j.
In relation with nationalism, by recognizing the principle of just and
civilized humanity, Pancasla firmly declares that nationalism is a

fundamental principle
Summary
Discussing development of Indonesian nation and state currently, we can
understand that the level of collective spirit in all aspects of life has degraded. It is
proven by how many people ignore Pancasila as an ideology in nation life, the
overly implementation of democracy, an extreme gap in economic life, the
increasingly developing corruption culture, unstable security, degradation
of
cultural values, etc. Thus, it is necessary to do comprehensive efforts to grow

again sense of collectiveness in order to maintain national unity and integrity by
sticking to national paradigms, namely Pancasila as ideal basis, UUD 1945 as
constitutional basis, Wawasan Nusantara (National Archipelagic Outlook) as
visional basis, national resilience as conceptual basis as well as other unity of
regulations as operational basis.
In addition, globalization in one hand indeed quickens acquisition of science
and knowledge as well as enriches peoples insight. Still, development taking
place in globalization process also contains interests, cultural values, or ideologies
125
which cannot be accepted thoroughly and in line with national interests, cultural
values, as well as ideologies having values highly upheld in Pancasila ideology.
Noble
cultural
values
of
Indonesian
people,
such
as
sense
of
collectiveness, kinship solidarity, cooperativeness with each other, deliberative

representatives, solidarity between interreligion adherents, are getting faded away
since they are influenced by foreign ideologies like liberalism and individualism so
that the spirit to implement values contained in Bhinneka Tunggal Ika (Unity in
Diversity) is weakened. Influences of foreign ideologies also affect on the shift of
individual or social characters which were firstly oriented towards public, nation,
state interests, into those of individual or groups, or, attitudes which are firstly
polite and noble turning into destructive actions. These conditions are included in
the factors affecting on the weakened of spirit in implementing values in Pancasila.
Exercise
1.
Is it true that there is a crisis of ignorance or apatheticism towards

Pancasila?
2.
Globalization has brought quite a number of ironies contradictions, waves of

democratization; monetary, economical and political crisis (since the end of
1997) leading to Pancasila which is gradually losing its relevancy. Elaborate
this statement!
3.
Explain factors making Pancasila have a harder position and marginalized!

Explain also strategic steps urging to overcome those problems!
Direction to Answer the Questions!

1. Learn social life dynamics!
2. Learn anatomy of conflict!
3. Study further on social life dynamics and orientation of Pancasila!
References
Compulsory
Petras, James and Henry Veltmeyer. Imperialisme Abad 21.
Poespowardojo, Soejanto. Filsafat Pancasila.
Steger, Manfred B. Globalisasi, Bangkitnya Ideologi Pasar.
126
Additional
Adams, Lan. Ideologi Politik Mutakhir.
Adisusilo, Sutarjo, J.R. Sejarah Pemikiran Barat.
Besar, Abdul Kadir. Pancasila.
Eatwell, Roger and Anthony Wright. Ideologi Politik Kontemporer.
Hass, Willy Brandt. Shaping Globalization.
Newman, Michael. Sosialisme Abad 21.
Thompson, John B. Kritik Ideologi Global.
Wibowo, Francis Wahono. Neoliberalisme (Editor l).
Suggested Textbook
Lemhannass textbooks on ideology.
127

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THE NATIONAL RESILIENCE INSTITUTE OF

THE REPUBLIC OF INDONESIA

CONSTITUTION OF THE STATE OF

THE NATIONAL RESILIENCE INSTITUTE OF

CONSTITUTION OF THE STATE OF

The Birth of Pancasila

Pancasila as a Philosophy and Way of Life of Nation

Pancasila as National Ideology

Pancasila as State Foundation

Pancasila Among Major Ideologies in the World

Pancasila as an Open Ideology in the Globalization Era

Study and Task Completion Plan

SPECIFIC COURSE GUIDELINES

SPECIFIC COURSE GUIDELINES

FOREWORDS OF SUBJECT/PRINCIPLE MATERIAL OF

Presiden/Presidential Regulation, Peraturan Pemerintah/Governmental Regulation

GENERAL COURSE GUIDELINES

culture and traditions as well as beliefs and religious, is a multicultural

modules, with each module comprises description, relevancy, and

Birth of Pancasila. It discusses:

Philosophical Foundation of Indonesian State.

Contents of Speech Delivered by Mr. Muh. Yamin on

Contents of Speech Delivered by Ki Bagoes Hadi

Contents of Speech Delivered by Prof. Dr. Mr.

Soepomo on May 31, 1945.

Contents of Speech Delivered by Ir. Soekarno on June

Pancasila as a Philosophy and a Way of Life of Nation. It

Life during Colonial Era.

Pancasila in Pembukaan UUD 1945 (the Preamble of

Manifestation of Struggle for National Freedom.

Pancasila as Life Philosophy and Moral Ideals of

Pancasila as a National Ideology. It discusses:

The Essence and Functions of Ideology.

Pancasila as a National Ideology.

Pancasila as a Philosophical Foundation of State. It

Pancasila as the Ideals of Law.

Legal Status of Pancasila.

Legal Status of Pancasila after the Issuance of UU No.

Pancasila among Major Ideologies in the World. It

Universal Values of Pancasila

Marxism and Communism

Social Democracy and Democratic Socialism

Pancasila as an Open Ideology in the Globalization Era. It

Pancasila as an Open Ideology

Challenges in Actualizing Pancasila

Dynamics of Social Life

Anatomy of Ideological Conflicts (Interests)

The Pancasila Followers Dealing with Conflicts

Short Educational Program are expectedly able to understand and

Birth history of Pancasila and essences of speeches on

formulation of state philosophical foundation delivered by founding

Roles of Pancasila as a philosophy and way of life of nation

Pancasila as National Ideology functions to help encourage

Pancasila as State Philosophical Foundation, as implied in the

Pembukaan UUD 1945 (Preamble of 1945 Constitution), is basically

Further comprehension of Pancasilas teachings among

ideologies in the world by observing and comparing to those

Pancasila as an open ideology in globalization era, with its

universal values, demonstrates an integral-integrative insight and

Materials on Birth of Pancasila with submaterials including :

Philosophical Foundation of Indonesian State.

Contents of Speech Delivered by Mr. Muh. Yamin on May 29,

Contents of Speech Delivered by Ki Bagoes Hadi Koesoemo on