SISTEM FILSAFAT PANCASILA

Main ideas / concepts conveyed

1) Pancasila as a “system” (interrelated principles)

• Pancasila is described as a system of components that are interrelated and work together to achieve a national goal.
• If one component fails, the whole system is disrupted—illustrated using a car analogy: when an engine component is damaged, the car cannot function and will break down.
• Likewise, the five principles of Pancasila are bound together:
  • They form a whole unity.
  • They cannot be separated or interpreted as if each one stands alone.
• If one principle is eliminated, then Pancasila can no longer function as the ideology of the Indonesian nation and state—because, in effect, Pancasila would no longer exist as Pancasila.

2) What philosophy is, and how it shaped Pancasila

• Philosophy is defined as stemming from “philosofia”, meaning “love of wisdom.”
• Studying philosophy means seeking wisdom that can be useful for human life.
• Philosophical thinking is described as having three characteristics:
  • Radical: thinking as deeply as possible to the roots.
  • Systematic: following coherent and logical patterns/methods.
  • Universal: seeking general ideas that apply across times and places.
• Indonesia’s founders are described as using philosophical thinking to formulate Pancasila:
  • Not merely copying outside Western ideas, but deeply exploring Indonesian society’s own core values.

3) Deliberation (musyawarah) as a deep-rooted Indonesian tradition

• Deliberation is presented as not new to Indonesian society.
• The speaker traces it back to before Indonesian kingdoms existed:
  • When selecting a leader, people would deliberate to find those seen as wise.
  • The “wisest” would be chosen as primus inter pares (“highest among equals”).
  • If a leader died, the community would deliberate again to choose a successor based on perceived wisdom in governing.
• This is used to support the claim that the roots of Pancasila were excavated from existing Indonesian social values.

4) Pancasila’s formulation as the result of long historical processes

• The video argues that what was proposed in BPUPKI sessions was not a sudden reaction to a question posed by Radjiman Wedyodiningrat.
• Instead, it reflects profound ideas developed through a long process, dating back at least to the 1920s national movement.
• Examples of earlier ideological/discussion influences mentioned:
  • Indonesian Vereeniging / Indonesian Association discussing independence principles.
  • Tan Malaka (1920s) and his book “Naar De Republiek Indonesia”:
    • democracy / people’s sovereignty rooted in archipelago traditions.
  • Oemar Said Tjokroaminoto (Sarekat Islam era):
    • an attempt to synthesize Islam, socialism, and democracy.
  • Soekarno:
    • in 1926, wrote an essay titled “Nationalism, Islamism, and Marxism.”
    • in 1932, formulated these elements using terms socio-nationalism and socio-democracy.

5) The three philosophical foundations: ontology, epistemology, axiology

The video outlines Pancasila philosophy using three aspects:

• Ontology (what something fundamentally is)

  • Pancasila’s ontological basis is described as the Indonesian people.
  • Each Pancasila principle reflects the basic nature of Indonesians.

• Epistemology (sources and scope of knowledge)

  • Sources of knowledge for Pancasila include:
    • Empirical knowledge: obtained by excavating values from Indonesian society and culture.
    • Rational knowledge: obtained from deep reflection by Indonesian state/national figures guiding national life.

• Axiology (values: what is valuable/desired)

  • Pancasila has:
    • Value of reality: values already practiced in daily life.
    • Value of ideality: the desired values/aspirations to be achieved.
  • Therefore, Pancasila’s principles are described as embodying ideals, hopes, and dreams of the Indonesian people.

6) Pyramidal (inverted pyramid) hierarchy of the five principles

• The video uses an inverted pyramid interpretation:
  • The first principle (belief in the one and only God) is at the top and the “largest/most foundational.”
• The pyramid symbolizes:
  • Indonesia’s long-standing belief in a ruler beyond worldly life (supported by references to megalithic structures such as sarcophagi, menhirs, dolmens, and terraced pundens).
  • The “vertical structure” places the God/Ruler of the Universe as highest, regulating human life.
• Connection to national goals:
  • The end goal of a nation is described as people living prosperously and fairly—the achievement of justice/welfare.
• The middle balance is linked to:
  • Unity (unity in diversity) in the middle: balancing religiosity (God-focused first principle) with worldly prosperity across diversity.
• Deliberation is positioned as especially important for achieving justice through democratic processes:
  • Deliberative democracy is linked to guiding national life and achieving justice in a diverse society.

“Containment/animation” among principles (structured relationships)

The speaker claims a hierarchical/philosophical relationship where:

• Each principle specializes or qualifies the previous ones, and higher principles encompass and inspire the ones below.

Cascading relationship:

• 1st principle encompasses and animates 2nd, 3rd, 4th, and 5th.
• 2nd principle is encompassed/imbued by the 1st, and also includes/animates 3rd, 4th, and 5th.
• 3rd principle is encompassed/animated by 1st and 2nd, and includes/animates 4th and 5th.
• 4th principle is encompassed/animated by 1st, 2nd, and 3rd, and includes/animates 5th.
• 5th principle (social justice for all Indonesian people) is the final outcome.

7) Example of interlocking formulation of Pancasila principles

• The video states that Pancasila principles can be formulated so that each contains/qualifies the others.
• One integrated example given:
  • Belief in the one and only God
    • → leads to / connects with just and civilized humanity
    • → unity of Indonesia
    • → a people-based Indonesia led by wisdom of deliberation and representation
    • → social justice for all Indonesian people

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Methodology / instruction-like content (framework)

While the video is more conceptual than procedural, it presents a “framework” for understanding Pancasila philosophically:

• Treat Pancasila as an interdependent system

  • Ensure all five principles are present and understood as inseparable.
  • Avoid isolating one principle and interpreting it alone.

• Analyze Pancasila using the philosophy framework of three aspects

  • Ontology
    • Identify Pancasila’s fundamental “being/source”: the Indonesian people.
  • Epistemology
    • Identify knowledge sources:
      • empirical excavation from society/culture
      • rational reflection by national/state figures
  • Axiology
    • Identify values:
      • reality (values practiced)
      • ideality (values aimed for)

• Interpret Pancasila’s hierarchy using an inverted pyramid model

  • Place the 1st principle as the foundational highest principle.
  • Describe the cascading relationship where earlier principles encompass and animate later ones.
  • Use this to explain unity, balance, and the end goal (justice/welfare).

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Speakers / sources mentioned

• Radjiman Wedyodiningrat (Chairman of BPUPKI) — referenced for posing a foundational question.
• Tan Malaka — cited as author of “Naar De Republiek Indonesia” (1920s).
• Oemar Said Tjokroaminoto — referenced in relation to Islam–socialism–democracy synthesis.
• Soekarno (Sukarno) — referenced for:
  • a 1926 essay titled “Nationalism, Islamism, and Marxism”
  • later formulation in 1932 using socio-nationalism and socio-democracy
• BPUPKI (Badan Penyelidik Usaha-usaha Persiapan Kemerdekaan Indonesia) — mentioned as the session context.
• Indonesian Vereeniging / Indonesian Association — mentioned as an organization discussing independence principles.