PANCASILA AS A PHILOSOPHY SYSTEM

Introduction

As a philosophy of state, of course, Pancasila is the one to formulate.

Pancasila is indeed the greatest gift from Allah SWT and it is a light-star for all
Indonesian nation in the future, both as a guideline in the fight for independence,
as well as a tool in the life of the nation, and as a view of life for the life of
Indonesian people daily.

Pancasila was born June 1, 1945, set on 18 August 1945 together with the
CONSTITUTION 1945. The correct sound and speech of Pancasila based on the
Decree No. 12 of 1968 is one, the almighty Godhead. Two, the humanity is just
and civilized. Three, unity of Indonesia. Four, the populist led by wisdom in
consultation/representative. Five, social justice for all Indonesian people.

The history of Indonesia has noted that among the people of the Pancasila
were, Mr. Mohammad Yamin, Prof. Mr. Soepomo, and Ir. Sukarno. It can be
suggested why Pancasila is milky and can always survive the shock of the
political spirit in this country, namely the first is because it is intrinsic in Pancasila
contains tolerance, and whoever challenges Pancasila means he defies tolerance.

Pancasila as the basis of Indonesian philosophy that must be known by all

Indonesian citizens to respect, appreciate, maintain and carry out anything that has
been done by the heroes, especially the hero of the proclamation who has fought
for the independence of Indonesia. So that both young and old still believe
Pancasila as the basis of Indonesia without any doubts to strengthen the unity and
unity of the nation and state of Indonesia.
 As long as the human beings live in fact no one can shy away from
philosophical activities. As for the meaning in the understanding of Pancasila as
the philosophy system is:

The system is a unity consisting of various elements, each of elements has

its own function, has the same purpose, interconnectedness and dependence
(interdependencies), so that it is a unified whole and intact. Pancasila is a system
because Pancasila is a unity that cannot be split up.

Pancasila originated from the personality of the Indonesian nation and its
elements has been owned by the Indonesian people since the first. Broadly,
Pancasila is a reality of great and unquestionable truth. The values of Pancasila
such as deity, humanity, unity, social welfare and justice should be the guideline
and benchmark for all public and state activities of the nation of Indonesia.

According to Roeslan Abdoelgani (1962), it states that the Pancasila was

the philosophy of the state that was born as a collection of ideologies of the entire
nation of Indonesia. Pancasila philosophy is in fact a reality for the integrity of the
unity of the Indonesian nation.

Philosophy comes from the Greek language, namely Philein (Love) and
Sophos (Truth, Wisdom or wisdom). So, the word philosophy means love of Truth
or love of wisdom.

Philosophy of our country is Pancasila, which is recognized and accepted

by the Indonesian nation as a view of life. Thus, Pancasila must be made a
guideline in daily behaviour and associations. As a living view of the nation, the
principles of Pancasila are conveyed to the new generation through teaching and
education. Pancasila demonstrated the process of science, validity, and the Nature
of Science (Theory of Science).
Definition of Philosophy

Etymologically the term "philosophy" derives from the Greek "Alphilein"

meaning "Love" and "Shopos" meaning "wisdom" or "discretion" or "wisdom"
(Nasution, 1973). The whole meaning of philosophy covering these various
problems can be grouped into the following two types: first: Philosophy as a
product that includes understanding:

Philosophy as a type of knowledge of science, the concept of thinking

from ancient philosophy that is often a particular genre or philosophy system. For
example, rationalism, materialism, pragmatism, and so forth.

Philosophy as a type of problem faced by humans as a result of

philosophical activity. So, man seeks a high truth from common sense-sourced
issues.

Second: Philosophy as a process that includes understanding:

A philosophical activity, in the process of solving a problem by using

certain ways and methods in accordance with the object. In this sense of
philosophy is a system of knowledge that is dynamic. The philosophy in this sense
is no longer merely a group of dogma that is believed to be, and is understood to
be a certain value but rather a philosophy of activity in a dynamic process using a
method of its own. The underlying branches of philosophy are, as follows:

 Metaphysics, discussing the things that are in existence behind the

PHYSICS, which include fields, anthologies, cosmologies, and
anthropology.
 Epistemology, discussing the nature of knowledge.
 Methodology, discusses the nature of methods in science.
 Logic, discussing the philosophy of thinking, namely the formulas and the
correct evidence of thinking.
 Ethics, discussing morality, and human behavior.
The formula of Pancasila as a system

Pancasila, consisting of five precepts, is a philosophy system. The sense of the

system is a unity of interrelated parts, working together for a particular purpose
and as a whole is a unified whole. The system typically has the following traits: a
unity of parts. These parts have their own functions.

 Interconnected and interdependence.

 The whole is intended to achieve a certain purpose.
 Occur in a complex environment.

Organic Pancasila Arrangement

Pancasila is essentially a unitary state of philosophy based on five

precepts, each of which is a principle of life. The Association of Pancasila, the
organist, is essentially based on the philosophical nature of human anthologists as
supporters of the nucleus, contents of Pancasila, the nature of human
"monoclonality" which has elements, the arrangement of physical and spiritual
nature, "the nature of the" nature of individuals, and "the position of nature" as a
self-standing person-God almighty beings.

The values of Pancasila as a system

Content of the meaning of Pancasila is essentially differentiated by the

nature of the universal common Pancasila, which is the substance Pancasila, as a
guideline for the implementation and maintenance of the State as the basis of a
common nature of the country and the realization of the experience of Pancasila
which is special and concrete. The values contained in the precept, one to the
environment, are the ideals of hope and the Indonesian Nation craving to be made.
PANCASILA IN THE CONSTITUTIONAL CONTEXT OF
THE REPUBLIC OF INDONESIA

As the basis of the country, Pancasila is a spiritual principle that in the

state science is popularly referred to as the basic philosophy of the country
(Philosophize Gronstal). In this position Pancasila is the source of value and
source of norms in every aspect of the state of the organization, including the
source of law in Indonesia, so that Pancasila is the source of value, norms and
rules of both moral and law in Indonesia. Therefore, Pancasila is a source of the
law of the State both written and unwritten or convention.

Indonesia is a democratic country that is based on the law, therefore in all

aspects of implementation and maintenance of the State is governed in the system
of legislation – invitation. This is what is meant by the notion of Pancasila in the
context of the State of the Republic of Indonesia. It is not separated from the
existence of the opening of the CONSTITUTION 1945, which in the context of
the constitutional state of Indonesia has a very important position because it is a
fundamental norm and is located in the highest order of law in Indonesia.

In the position and function of Pancasila as the basis of the Indonesian

state, it is essentially a fundamental and spiritual principle in every aspect of the
state implementation including in the preparation of law order in Indonesia. So the
position of Pancasila in accordance with the stated in the opening of the
CONSTITUTION 1945 is as the source of all legal resources in Indonesia, as
stated in the explanation of the opening of the CONSTITUTION contained in the
News of the Republic of Indonesia year II No. 7, it can be concluded that the
opening of the CONSTITUTION 1945 is as a source of positive law of Indonesia.
Thus, all legislation in Indonesia should be sourced at the opening of the
CONSTITUTION 1945, which contained the basis of Indonesian philosophy.

Pancasila in the context of the constitutional state of RI. In recent years

Indonesia has undergone a very basic change of the constitutional system. In
terms of change we can generally say that the fundamental change after four
amendments to the CONSTITUTION 1945 is the composition of the
CONSTITUTION, which was originally composed of the opening, trunk and
explanation, transformed into only consist of the opening and the articles.

The explanation of the CONSTITUTION 1945, which was originally and

its position was controversial because it was not also endorsed by PPKI dated 18
August 1945, abolished. The materials contained, partially incorporated, altered
and some are formulated back into the articles of amendment. The fundamental
change of the CONSTITUTION 1945 after four amendments, also relates to the
executor of the people's sovereignty, and its incarnation into the State institutions.

Before the amendment, the sovereignty that was in the people's hands, was
fully implemented by the People's Consultative Assembly. The assembly
consisting of the DPR members coupled with the emissaries of the regions and the
groups, so large and extensive authority. Among others, raising and stopping the
president, establishing the outlines of the state, and changing the constitution.

Formulation UUD 1945 about the spirit of the state implementation has
not sufficiently supported the provisions of the constitution which contains the
basic rules on the life of democratic, rule of law, empowerment of people, respect
of human rights and regional autonomy. This opens the opportunity for the
development of state military practices that do not comply with the opening of the
CONSTITUTION 1945, among others, as follows:

 The absence of check and balances between state agencies and the
president's centralized power.
 INFRA structure is formed, among other political parties and
community organizations.
 Elections were held to meet the formal democracy requirements, as
the entire process of implementation was ruled by the government.

In my opinion, although there are many institutions that contained therein

but in fact the application cannot be started. The Indonesian state constitutional
system is adequate but the application is still not as expected. The application that
runs it is not as expected. The unitary State of the Republic of Indonesia (NKRI)
which extends from Sabang to Merauke is a large country. A nation championed
by all sacrifices, both through war and diplomacy.

In the areas of diplomacy, Sukarno, Mohammad Hatta, Sjahrir,

Mohammad Roem, Syafroeddin Prawiranegara, and Mohammad Natsir, for
example, are the people who persistently fight for the sovereignty of the country
and the integrity of the unitary Republic of Indonesia. The struggle was very long,
full of blood sacrifice and tears. That diplomacy was, very persistent, full of
negotiations and compromise. That is the flashback of our nation struggle, the
nation of Indonesia in achieving independence until now. The time we know with
the designation of the REFORMATION ERA.

The Era of reform that began in 1999, brought fundamental changes in the
system of government and our state of conduct as seen in the almost thorough
changes to the constitution of 1945. The change in these basic legislations,
actually happens so fast without being started by a long planning. This happened
because it was driven by the demands of very strong changes in early reforms
among other demands on state life and the implementation of more democratic
governance, better law enforcement, respect for human rights and other demands
of change.

So widespread the initial debate when initiating this change, to avoid

disorientation in the changes to be made, the whole faction in the People's
Consultative Assembly (MPR) at the time agreed to five principles:

Do not change the opening of the Constitution 1945 opening of the

Constitution 1945 contains the fundamentals of philosophical and normative basis
of the establishment of the NKRI. Therefore, changes to the opening of the
CONSTITUTION 1945 will mean changing the state of the RI. Thus,
amendments to the CONSTITUTION 1945 must not contradict the philosophical
basis and the normative basis contained in the opening of the CONSTITUTION
1945. Thus, the amendment of the CONSTITUTION 1945 is done to improve,
complement, and clarify the basic implementation of the philosophy and the
normative basis in the opening of the CONSTITUTION into the trunk of the
CONSTITUTION 1945.

Retaining the unitary State of the Republic of Indonesia the Agreement on

the NKRI is based on consideration, that the founders of the state of RI. In
addition to the historical experience when standing the state of the Republic of
Indonesia (27 December 1949-17 August 1950) proved to have threatened the
integration of the Indonesian nation, so it appears the will of the Indonesian nation
to return to the form of HOMELAND.

To define presidential governance system. The agreement to defend the

presidential system is intended to define the presidential system in the
CONSTITUTION 1945 so as not to return to the parliamentary system as it took
place in the parliamentary era of the year 1950 which is deemed to have spawned
national political instability. Thus, it is essentially the will to defend the
presidential system whether to create a powerful and effective government.

The explanation of the CONSTITUTION 1945 is eliminated and the

normative matters in the explanation are incorporated into the articles. The
existence of explanation of CONSTITUTION 1945 during the New Order period
raises juridical problem because it is often the basis of interpretation of the
authoritarian practice of new order, whereas the legal position is unclear, whether
the explanation of CONSTITUTION 1945 including part of the CONSTITUTION
or only memory or electing non-binding. In addition, theoretically there is no
known explanation of a CONSTITUTION in any country. Therefore, the
explanation of UUD 1945 should be abolished, but a normative charge is inserted
into the torso.

Changes are made by means of addendum. Changes made by ‘addendum’

are intended to preserve the historical value of the CONSTITUTION 1945 as well
as to defend the principles of the country's founders contained in the 1945
CONSTITUTION. Politically, the historical value of the CONSTITUTION 1945
is to be preserved because there are some Indonesians who do not want an
amendment to the CONSTITUTION 1945.

The amendment of the Constitution 1945 (UUD 1945), which has been
conducted for 4 times the First Amendment of 1999, the Second Amendment of
2000, the third amendment of the year 2001 and the Fourth Amendment of the
year 2002, has brought vast political implications in Indonesia’s constitutional
system.

If we read carefully the change, it would appear that four times the change
is a series of changes that are made systematically in order to address the new
challenges of Indonesia's more democratic political life in accordance with the
development and change of society. The demands of changes in the political and
constitutional system in the form of changes to the Constitution 1945, is a
message that is clearly conveyed by the reform movement that began in 1998.
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