Icnp 2016

INTERNATIONAL CONFERENCE
ON NUSANTARA PHILOSOPHY
2016
Faculty of Philosophy, Universitas Gadjah Mada

November 1st-2nd, 2016
International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

1 Faculty of Philosophy, Universitas Gadjah Mada
POLITICS OF IDENTITY AND LOCAL WISDOM:
KETIKA ALIRAN PIROKLASTIK MELAWAN WEDHUS GEMBEL
Oleh Elizabeth D. Inandiak
Selama puluhan tahun, kearifan leluhur di dusun Kinahrejo, tempat tinggal almarhum Juru kunci
Mbah Maridjan, ditantang atau dipandang rendah oleh para ahli vulkanologi, aturan pemerintah
dan agama. Maka, lama kelamaan, masyarakat Kinahrejo pun mulai meragui kearifan leluhur
mereka yang dikembangkan dari pengamatan alam atau diwarisi dari Keraton Yoygakarta.
Dengan melaksanakannya, mereka takut dianggap melayani setan. Dengan tidak
melaksanakannya, mereka takut mengabaikan alam dan Sultan. Sebab Sultannya yang
mengangkat juru kunci dan menugaskannya untuk mengantar sesajen ke atas Gunung Merapi
dalam upacara labuhan setiap tahun. Dalam suasana kegelisahan dan kebingungan itu, ditambah
budaya instan dan jiwa dagang yang masuk sampai rumah juru kunci sendiri, dusun Kinahrejo
akhirnya dihancurkan oleh letusan Gunung Merapi. Inilah tragedi nyata masa kini yang saya
coba beberkan setulus mungkin dalam kisah Babad Ngalor-Ngidul.
JUNI 2006
GEMBALA- GEMBALA WEDHUS GEMBEL
Seperti kepak sayap kupu-kupu malam yang konon dapat mengalunkan air telaga di ujung fajar
yang jauh, geseran lempeng tektonik di dasar laut juga telah mengaktifkan kembali tekanan di
dapur gunung yang magmanya makin hari makin matang. Balai Gunungapi pun meningkatkan
kembali status Merapi menjadi siaga. Namun kali ini, para penduduk Kinahrejo dibiarkan tinggal
di tempat mereka karena pemerintah daerah sedang sibuk mengurusi ratusan ribu korban gempa
di dataran selatan.
Bapak-bapak Kinahrejo telah mengadakan ronda. Setiap malam mereka bergiliran duduk di atas
tikar yang digelar di halaman rumah juru kunci, ditemani segelas kopi hitam, sebaris batang
kretek, dan sebasi ubi rebus. Di satu tikar lain, terletak kuda-kudaan bambu yang mereka
tunggangi pada siang hari ketika menari jatilan untuk menghibur anak-anak dan ibu-ibu dalam
suasana kesurupan. Kuda-kudaan itu sedemikian liar sehingga tidak lagi tampak bagai anyaman
bambu, melainkan kuda-kuda halus dinaiki seregu jin yang konon hilir-mudik antara gunung dan
laut membawa pesan rahasia dalam bahasa Ngalor-Ngidul. Kini mereka tergeletak diam di atas
tikar seperti benda mati. Hanya bau kemenyan dalam gegelapan menandakan kuda-kuda jatilan
itu masih bernyawa, bahkan ikut jaga malam sebagai ajimat yang dapat menangkal rasa takut.
Demikian bapak-bapak menjaga dengan mata telanjang di malam bumi. Mata mereka tajam dan
waspada, menatap ke arah kawah yang tampaknya amat dekat, serupa tonjolan-tonjolan dari
tubuh mereka. Ketika mendung, satu-satunya alat pengamatan adalah daun telinga mereka, yang

sudah terlatih mengetahui aktivitas gunung melalui gemuruhnya. Bila badai dan guntur
menyambar malam buta, mereka bisa membedakan bunyi batu atau bunyi petir. Seperangkat
sirene pernah dipasang oleh Badan Nasional Penanggulangan Bencana, tapi karena dikendalikan
dari jarak jauh di luar kewenangan mereka, ini tidak terhitung sebagai alat mandiri mereka.
Ilmu pengamatan bapak-bapak ronda itu dianggap ngelmu ngawur oleh kepala Balai Gunungapi.
Bapak-bapak itu memang belum akrab dengan istilah aliran piroklastik. Awan panas yang
meluncur dari puncak mereka namai wedhus gembel, alias domba gimbal, seolah bahaya Merapi
adalah binatang buas yang perlu mereka jinakkan. Begitu hewan liar itu keluar dari kawah,
kepalanya sudah tertutup bulu hitam yang membusung dan menggembung dengan kecepatan
mengerikan, menyesaki langit, menelan habis mega-mega yang paling ganas. Namun, kalau
pasukan ronda mengungkapkan kata wedhus gembel, kasih sayang mengalahkan rasa takut
mereka. Mereka sebenarnya bukan pemantau gunung, melainkan gembalanya. Asal-usul domba
itu tidak diceritakan. Tapi entah, apakah ia melarikan diri malam sebelum Hari Korban dan
akibatnya dikutuk menjadi domba gimbal ? Ataukah ia sungguh dilahirkan di alam lepas dengan
bulu begitu lebat dan kusut?
Yang jelas, jika wedhus gembel tiba-tiba keluar, para gembala lekas memukul kentongan bambu
yang siap siaga di tikar di sebelah gelas kopi mereka. Bambunya keropong, bunyinya kosong tapi
mampu menembus dinding tidur yang paling nyenyak. Ibu-ibu dan anak-anak bakal meloncat
turun dari ranjangnya, lantas naik ke dalam bak truk yang siang hari beramai-ramai mengangkut
pasir legam hitam sampai ke pesisir biru logam.
APRIL 2008
ZAMAN GEGER
Namun, makin lama makin sering juru kunci Merapi turun dari gunungnya. Ia merantau ke ibu
kota naik pesawat untuk mengisi acara televisi demi promosi ramuan sakti Kubu Bima atau untuk
menghias pembukaan cabang baru dari perusahaan jamu termasyhur itu. Sepulangnya, ia
bercerita kepada koran lokal betapa hebatnya naik lift hotel berbintang lima tempat ia dijamu
secara meriah. Berpura-pura dungu ia, sekaligus melagak. Ialah yang dulu menyatakan dirinya
sebagai orang bodoh. Karena katanya: Kalau orang pintar diberi satu, akan minta dua. Kalau
orang bodoh diberi satu, akan disyukuri.
Namun, kini, ruang tamu penuh dengan sofa dan kursi merah mewah. Para pengunjung datang
beramai-ramai dari jauh naik bus full AC. Bukan lagi orang pandai yang mereka ingin sowan,
melainkan sosok selebritas. Isteri juru kunci tidak lagi menyajikan teh kental manis kepada
mereka sebagaimana layaknya. Gelas-gelas plastik air tersedia di sebuah kardus. Ini adat baru
Dusun Kinahrejo yang ternyata telah memasuki peradaban instan. Sekali meneguk gelas air
instan, penggemar pulang kecewa karena tidak diizinkan foto-foto bersama idola mereka. Juru
kunci memang menolak untuk difoto, meskipun foto-fotonya tampil pada semua badan bus
umum di ibukota, bahkan pada jutaan kaleng dan botol ramuan sakti di warung mi dan soto

seantero nusantara. Perusahaan jamu termasyhurlah yang memiliki hak tunggal atas citra juru
kunci Gunung Merapi.
Kata orang, kawula-kawula dari Bangsa Halus Merapi telah pergi. Si ular-naga Antaboga telah
mengendurkan dekapannya pada Kendit, lalu begitu menelan nasi tumpeng among-among dan
segala jenis jenang yang dikhususkan untuk sajen, lenyap ia tanpa pamit. Adapun Nyai Gading
Melati, ia sudah menukarkan gaun serba hijaunya dengan celana jin ekstra ketat serta hijab
merah muda. Maka ia tidak menampakkan diri lagi dalam mimpi untuk memberitahukan kapan
dan ke arah mana letusan akan terjadi karena gaya busana barunya dianggap kurang ramah
lingkungan. Bahkan, kedua kakak-adik Empu Rama dan Permati sudah meninggalkan kawah
dengan membawa keris pusaka Tanah Jawa sehingga bengkel pandai besi mereka dibiarkan
begitu saja nyala tanpa pengawasan. Konon mereka sempat tersinggung karena tidak
diperbolehkan lagi membakar dupa. Undang-undang lokal baru itu tidak jelas dikeluarkan oleh
siapa. Ini ibarat tren baru yang asal usulnya tidak diketahui tapi menular bagai wabah demam
berdarah.
Berbagai orang berpendapat bahwa semuanya itu terjadi gara-gara zaman instan yang sedang
mendaulat Dusun Kinahrejo. Maka zaman lambat mulai direnungkan, suatu zaman ketika Dusun
Kinahrejo belum mengenal listrik maupun masjid. Makanan instan pun belum dikenal. Warga
makan apa yang mereka tumbuhkan: jagung, ubi, singkong, jipang, pisang, alpukat, pepaya,
nangka muda. Satu pikulan kayu bakar yang dijual di Pasar Pakem cukup untuk menghidupi
serumah tangga selama tiga hari. Bahkan, korek api belum ada. Untuk membuat api dua batang
bambu digosok satu dengan lain. Satu-satunya penduduk yang memiliki pemantik bensin adalah
si juru kunci. Maka orang Kinahrejo datang ke rumahnya untuk minta api instan. Terlepas dari
pemantik itu, semua laku di Dusun Kinahrejo memakan waktu. Jalan instan pun belum ada,
maksudnya jalan aspal yang menuju Dusun Kinahrejo. Para tamu harus berjalan kaki melalui sisi
barat lereng gunung dan menyeberangi Kali Kuning. Seringkali, setelah perjalanan yang sangat
melelahkan itu dan percakapan panjang dengan juru kunci sampai larut malam, mereka
menginap di ruang tamu di atas tikar. Meskipun cuaca lembab dingin, kabut dan angin di luar
ngeri, rasanya hangat, tidurnya nyaman karena, entah disadari atau tidak, mereka berada di
bawah pengayoman Geger Boyo.
Geger Boyo bukanlah salah satu kawula dari Bangsa Halus melainkan tebing muda yang
terbentuk oleh sisa materi vulkanik dari letusan yang terjadi seabad lampau. Tebing itu serupa
punggung buaya yang berbaring tepat di balik rumah juru kunci, dengan mulut terbuka lebar
mengarah ke kawah siap menelan wedhus gembel. Barangkali si pendiri permukiman Kinahrejo
memilih lokasi ini karena ia pintar mengkaji Geger Boyo sebagai perisai alami melawan
serangan awan panas. Itulah salah satu kearifan lokal yang melindungi Dusun Kinahrejo.
Namun Geger Boyo ternyata retak karena gempa, lalu bobol beberapa hari sebelum gugurnya
dinding kubah, bulan Juni 2006, dengan membawa perisai melawan awan panas. Kini Dusun
Kinahrejo berada di garis terdepan.
Lalu, 26 Oktober 2010, terjadilah letusan.

JANUARI 2011
TANAH SEGALA KERAKUSAN
Bermula dari pohon durian sangat kecil itu yang ditinggalkan begitu saja. Kemudian muncullah
seanak pohon pisang hijau lembut yang lahir secara tulus di dalam hitamnya abu. Lalu ribuan
pohon menyusul. Sebagian dibawa oleh angin, hujan, atau semut, sebagian lain oleh manusia
yang bertanam budi. Para pakar bencana terus mengatakan itu gila. Dan mereka benar. Orang
memang harus gila untuk ingin menghijaukan kembali tanah bencana. Letusan telah membakar
867 hektar hutan di lereng selatan, termasuk 40 hektar di Dusun Kinahrejo. Angin begitu
kencang sehingga lubang yang baru digali dalamnya abu tersumbat bahkan sebelum pohon dapat
ditanam, sebagaimana lubang yang digali di pantai oleh seorang bocah lalu lekas terhabus oleh
ombak. Seringkali, orang bahkan tidak bisa menggali karena abu yang kena hujan sudah
membatu.
Tapi ternyata, semangat hijau itu tak dapat dicegah. Para penaman gila-gilaan ketularan kekuatan
Merapi. Setelah menjadi korbannya, mereka mengarahkan kekuatan alam itu pada karya bakti
raksasa mereka. Mereka menggotong pohon-pohon kecil dengan terpal yang terentang antara dua
batang bambu panjang, semacam tandu. Maka, begitu kabut mulai berbaur, dikira itulah pasukan
raja yang naik menolong ratunya yang terluka: Sang Gunung. Di situ terdapat pohon alpukat,
kemiri, sengon, sukun, jeruk, pala, mangga, nangka, klengken, sirkaya jumbo, pisang ambon dan
mas, bahkan pohon bering yang mungil. Satu-satunya pohon yang mangkir adalah pohon kinah
yang namanya dipersembahkan kepada Dusun Kinahrejo, sebab zaman dahulu pohon kinah
tumbuh berlimpah-limpah di situ dan merupakan apotek hidup. Kulitnya direbus menjadi ramuan
pahit untuk mencegah malaria, daun dan akarnya dapat mengobati serangan saraf, gigitan ular
serta kalajengking dan banyak penyakit lainnya.
Namun, para penaman gila-gilaan tidak rindu akan masa yang sudah berlalu. Mereka telah
belajar dari kejadian embusan dahsyat: segalanya pasti akan musnah, bahkan pohon kinah.
Mereka berusaha untuk menanam jenis-jenis baru yang tumbuh dengan cepat, yang hasil buah
dan kayu bisa dipanen dalam waktu yang singkat. Mereka tahu bahwa letusan seringan apa pun
bisa membakar semuanya lagi dalam waktu dekat, bahwa Merapi sudah lain. Bertentangan
dengan apa yang dikatakan para pakar bencana, mereka tidak bodoh, tidak keras kepala juga.
Pikiran mereka tajam. Mereka membiasakan diri dengan bahaya, dengan seni hidup kini dan sini
yang bersifat sementara, dengan menyambut ketidakkekalan dan mengembangkan kewaspadaan.
Dalam latihan ini, Sang Gunung adalah Mahaguru mereka. Dan sebagai umumnya dengan
seorang guru, pemberian Sang Gurung melebihi tuntutannya. Sebenarnya, para penanam gila-
gilaan menghijaukan kembali lerengnya untuk menyatakan syukur. Tapi juga untuk menegaskan
hak milik mereka atas tanah leluhur mereka, biarpun tidak bisa dihuni lagi. Sebab tanah bencana
itu sudah menjadi tanah segala kerakusan.
Kerakusan-kerasukan itu bukan hal baru. Sudah lama mereka mendidih diam-diam,
bersembunyi. Tapi begitu Merapi meletus, mereka pun meluap. Di mata mereka, Dusun
Kinahrejo sudah menjadi daerah tak bertuan sehingga boleh dirampas, karena lawan mutlak
mereka, yaitu para penduduk, telah terusir oleh hukum alam. Memang sudah menjadi hak

mereka untuk menduduki bumi hangus itu. Kerakusan-kerasukan itu kelihatan bertarung dalam
berbagai seminar lintasinstansi pasca-erupsi, sebagaimana di medan perang yang penuh dengan
ego-antarbagian, pertentangan kepentingan dan persekutuan curang.
Sebab, jauh di kedalaman tanah Kinahrejo terletak akuifer amat luas yang mengairi seluruh
Kasultanan Yogyakarta. Sebenarnya, keistimewaan kasultanan bukan sultan atau pun rakyatnya,
melainkan kandungan air yang rahim itu. Di masa lalu, betapa seringnya pemerintah Order Baru
berusaha merampas tanah Kinahrejo dan diperdagangkan kepada perusaan-perusaan air mineral.
Ia telah menggunakan segala macam tipu-daya untuk meyakinkan juru kunci Merapi dan
masyarakatnya akan kebaikan program transmigrasi. Sia-sia. Juru kunci tidak pernah menurut,
berpura-pura bodoh. Ia benar-benar tahu bahwa ia sedang tidur nyenyak di atas harta karun. Dan
dengan demikian, ia melindunginya.
Tapi sekarang, ketika juru kunci tidak ada lagi untuk berpura-pura bodoh dan tanah Kinahrejo
sudah ditetapkan oleh Pusat Vulkanologi dan Mitigasi Bencana dalam radius merah yang tidak
boleh dihuni, siapa akan melindungi harta karun itu?
(Cuplikan-cuplikan terpilih dari Babad Ngalor-Ngidul- KPG 2016)

International Conference on Nusantara Philosophy 2016
GROUP
DISCUSSION 1

ABSTRACT
TRI DHARMA IN INDONESIA: PHILOSOPHICAL AND RELIGIOUS
PERSPECTIVES
By: Lasiyo
The Indonesian Chinese religion emerged in the first half of the 20th century as
symbolized the Society of Three Religions, named Tri Dharma or Sam Kauw Hwee, combining
Confucianism, Taoism, and Buddhism. It was promoted and established in 1934 by Kwee Tek
Hoay. In 1952, renamed GSKI (Gabungan Sam Kauw Indonesia: The Sam Kauw Assoiciation
of Indonesia), and in 1961 to be GTI (Gabungan Tri Dharma Indonesia, The Tri Dharma
Association in Indonesia).
From the philosophical perspective, Tri Dharma lies on metaphysical and ethical teachings,
which derived from The Classics, Tao Te Ching, and Tri Pitaka, which promoted by Confucius,
Lao Tzu, and Sakyamuni Buddha. Metaphysics emphasizes the idea of the belief in the One
Supreme Being dan the concept of human being, while Ethics consists of rules of conduct that
is based on the five human relationships.
From the religious perspective, Tri Dharmais a combination between faith and ritual of its
adherents, that propounds electicism and syncreticism of Chinese religion. Religion is expected
to define ones duties and responsiblities and to provide a way of obtaining supernatural and in
achieving goal of life. Some of Chinese temples or Klentengs in Indonesia since 1979 have been
renamed TITD (Tempat Ibadah Tri Dharma) as a religious institution.
The Tri Dharma teaching and doctrine as philosophy and as a religion do not contradict
each other and in some cases even coincide.
Key words: Tri Dharma, Philosophy, Religion, Confucianism, Taoism, and Buddhism.

EPISTEMIC COMMUNITIES ILMU KEPANCASILAAN: PEMETAAN KOMUNITAS
ILMIAH DALAM PERSPEKTIF FILSAFAT ILMU
Oleh: Rizal Mustansyir, dkk
ABSTRACT
Scientific community is an association of scientists who act in a particular scientific
profession, resulting in the exchange of ideas to sharpen and broaden their scientific insights.
Pancasilaist science as one of Universities subjects in character development deals with quite
complicated problem when it attempted to be incorporated in a scientific forum. Those problems
involve: Firstly, lack of human resources who would seriously explore Pancasilaist science.
Secondly; resistance among other scientists towards Pancasilaist science which is considered
more as a doctrine than a science. Thirdly; professional forum to consolidate Pancasilaist
scientists that is generally preceded by seminars or congresses that are perceived as a scientific
project represented by Directorate of Higher Education as government bodies.
Research method took form of literature study covers these methodical elements: A
description by exposing related issues to national cases; Interpretation by construing thoughts of
the founding founders containing scientific-philosophical values. Heuristics by discovering the
novumnew thing or scientific innovation which is associated with leading to formation of
Pancasilaist sciences epistemic communities.
Analysis upon a wide range of literature and authors personal experience during teaching
the subject pinpoint to the following things: Firstly; Forum for epistemic community of
Pancasilaist science is needed to accommodate countless lecturers aspirations and experience of
Pancasila Education during their lectures in the universities. Secondly; epistemic community
could be a means to cultivate and develop new ideas and curiousity, thus Pancasila education
always evolve in accordance with current transformation. Thirdly; epistemic communities of
Pancasilaist science could serve as moral values catalyst supporting nation's development
towards a more prosperous country, both materially and spiritually. Fourthly; youth morality and
mentality require a strong foundation in order to control the influence of globalization embedded
in all aspects of society.
Keywords: epistemic community, curiousity, morality, mentality

HOLISTIC PARADIGM ECOLOGICAL FRITJOF CAPRA
PERSPECTIVE IN THE PHILOSOPHY OF SCIENCE LAW:
(Relevance to billy band law in Indonesia)
By :
Hardjono, Djoko Siswanto, Soedjito
Program Doctor of Philosophy, Faculty of Philosophy
Gadjah Mada University
Email: embongp@yahoo.com
ABSTRACT
Nowadays, the development of human civilization has progressed very rapidly thanks to
advances in science and technology. The advancement of science and technology is the result of
the work of scientists and technologists based on positivistic paradigm, which is derived from the
Cartesian-Newtonian paradigm. Nevertheless, the progress that has been achieved, in addition to
providing benefits for human life, also poses new problems which impact on environmental
degradation of human life and the universe and its contents. The circumstances which have given
rise ecological awareness is spiritual consciousness to look for a new vision and perspective,
because positivistic paradigm worldview that is mechanistic-materialisticdeterministic, is felt to
have failed to overcome the resulting negative impact itself. Came the idea Fritjof Capra called
holistic-ecological paradigm which is a synthesis between western science and eastern spiritual
wisdom. Holistic-ecological paradigm has been implicated in a variety of science, including the
science of law, namely the law of the holistic paradigm. The purpose of this study was to explore
and download systematization and undertake critical analysis of Fritjof Capra thinking about
holistic-ecological paradigm and its relevance in developing of legal philosophy.
This study is a literature in the field of philosophy of law, with a material object Fritjof
Capra thinking about holistic paradigm-ecological and formal object of the philosophy of law.
As the research literature, and based qualification data sources used primary data relating to the
object of research materials, namely Fritjof Capra's works have been published; while secondary
data in the form of works by the writings of philosophers, scientists and experts in the field,
which is used as supporting data in describing the material object and formal object of research.
This study starts from the process of data collection, data classification, data analysis and
preparation of the research results. In conducting the data analysis used the hermeneutic method
through the stages of verstehen, heuristics and holistika, hermeneutical reflection theory.
The results showed that the holistic paradigm-ecological Fritjof Capra has four basic
aspects: 1) ontological aspects, namely holistic pluralist, spiritualistic, organisms; 2) aspects of
epistemology, namely synthesis and interactive dialogue; 3) aksiologisnya aspect is value; and 4)
aspects of the methodology was dialogue, participatory interview. Meaning holistic paradigm-
ecological Fritjof Capra is a paradigm that is rooted in the perception of social reality that goes
beyond the scientific framework, toward spiritual awareness about the existence of an integrated
whole in order of human life in the universe, the interdependence of the various plurality in all its
manifestations. Holistic-ecological paradigm Fritjof Capra has relevance to the developing of the
philosophy of jurisprudence based on participation, solidarity and happiness by promoting
religious moral aspect, emancipation, interaction and integration with other entities vertically and
horizontally, and place people as subjects of law.
Keywords: holistic paradigm-ecology; philosophy of jurisprudence; legal subjects

Nationalism and Citizenship Identity:
Children of Trans-national Marriage in the Perspective of Philosophy of Exclusion
By Yulianingsih Riswan
Abstract
This paper analyzes the problem of nationalism and citizenship identity of children of
transnational parents. Liberal philosophy assumes the equality of rights of immigration and
emigration. However, this assumption becomes problematic since many of its considerations
lead to inequality. Using Philip Coles criticism in his book Philosophy of Exclusion as a point
of view, this research explores the increasing challenges of globalization faced by Indonesia,
such as with the opening of ASEAN Economic Society, that open up migration of and interaction
between people of different nationals, including through marriage. This is a qualitative research,
by conducting deep interviews with children of transnational parents in Bali. The result of this
research shows that identity and the choice of citizenship are influenced by varieties of complex
environmental aspects, including marital conditions of their parents or family stability, the place
where they live, and schools where they study.
Key words: nationalism, citizenship, children of transnational marriage, philosophy of

exclusion, migration

Pancasila as the Philosophy of Middle Way from Madhyamakas Perspective
by
Novian Widiadharma
e-mail: novian.widiadharma@uin-suka.ac.id
Abstract
The thesis that Pancasila could offer to the world is that Pancasila offer a kind of the Philosophy
of the Middle Way. As the Philosophy of the Middle Way, the problem is how Pancasila try to
overcome the two opposing side that exist in every aspect of reality?
Pancasila uniquely uses the not-this-nor-that approach to solve and to overcome the opposing
sides. It is similar to Indian philosophical approaches such as Upaniad, Advaita Vednta, and
Madhyamaka Buddhism. Pancasila try to avoid conflict in both opposing sides and seeks a
middle way position. The problem that occurred has solved by a sublation.
The not-this-nor-that approach of Pancasila has many problems because it uses a negative
proposition. The using of negative proposition could make Pancasila felt to mysticism. Instead of
using Upaniad or Advaita Vednta this article tries to offer Madhyamakas view. The not-this-
nor-that approach of Pancasila is explained through dependent of origination. It describes the
conditionality of the propositions. The Madhyamaka creed demonstrates the not-this-nor-that
approach by using the conditionality. Madhyamaka perspective is a rational explanation of the
not-this-nor-that approach of Pancasila as the philosophy of the Middle Way.
Keyword: Nilai-Nilai Kearifan Lokal Dalam Pendidikan Karakter

Agus Sutono, S.Fil., M.Phil.
Universitas PGRI Semarang
agustono_78@yahoo.com
agussutono@upgris.ac.id
ABSTRACT
Local wisdom is a set of ideas or values, views of local or (local) that are wise, full of wisdom,
good-value embedded and followed by members of the community who is believed to be alive
and settlement instructions to the problems of life. Character education as a process
transformation life values fatherly it is grown in one's personality so that it becomes a behavior
that life, should base itself on the values that exist in the local wisdom so that the transformation
of these values become more effective in the process of character education itself.
Key words: Local wisdom, character education

PANCASILA DAN AGAMA:
Studi tentang Argumentasi Umat Islam dalam Penerimaan Pancasila sebagai Ideologi Negara
Syarif Hidayatullah
Faculty of Philosophy, Universitas Gadjah Mada, Yogyakarta and 55281, Indonesia,

email:syarif_crb70@yahoo.com
Abstract
Penelitian ini mengungkap bahwa penerimaan umat Islam terhadap Pancasila sebagai
ideologi negara telah mencapai bentuk finalnya, namun dinamika hubungan agama dan negara
ini masih terus terjadi hingga sekarang di Era Reformasi. Secara umum argumentasi umat Islam
dalam penerimaan Pancasila adalah melalui penganalogian Piagam madinah, yang dianggap
memiliki kesamaan dapat dijadikan common platform antar berbagai macam kelompok
masyarakat dan agama.
Secara khusus, beberapa kelompok Islam memiliki argumentasi yang spesifik dalam
proses penerimaan ideologi Pancasila. Muhammadiyah, misalnya, akhirnya menerima Pancasila
dengan pertimbangan rasional dan proses yang demokratis, dengan menganalogikan
penerimaan Pancasila dengan kepemilikan tiket untuk memasuki bus yang bernama
Indonesia. Sedangkan argumentasi NU menerima Pancasila adalah dengan kerangka fiqih
NU, yaitu bahwa Pancasila tidak akan mungkin bisa mengganti kedudukan agama, dan
semata-mata sebagai salah satu dari sekian prasyarat dari legalitas Negara Republik Indonesia
dan tidak dapat diartikan sebagai prasyarat keagamaan.
Keywords: Pancasila; Islam; Argumentasi;Ideologi Negara

PESANTREN DAN GAIRAH KEISLAMAN KELAS MENENGAH
(Studi Pada Pondok Pesantren Modern Diniyyah Pasia
dan Perguruan Islam Ar Risalah)
Dr. Widia Fithri, M. Hum1
Abstrak
Masyarakat Sumatera Barat dewasa ini menaruh minat yang cukup tinggi memasukkan anaknya
ke pesantren, terlihat dari peminat yang terus meningkat setiap tahun. Beberapa pesantren
sudah mulai membuka pendaftaran pada bulan Desember dan sebelum bulan Mei malah
penerimaan santri sudah selesai. Dibanding sekolah negeri pembiayaan anak di pesantren cukup
mahal. Uang masuk pesantren saat ini berkisar antara Rp, 7.000.000, s/d 10.000.000 dan Rp,
600.000 sampai Rp.1000.000, per bulan dana yang harus disediakan orang tua untuk satu orang
anak. Hal ini berbeda jauh dari pembiayaan di sekolah negeri yang tidak dipungut uang sekolah.
Asumsinya, Ini merupakan gejala positif dimana orang tua memiliki gairah keislaman yang
baik serta memberikan perhatian yang cukup demi peningkatan pemahaman keagamaan
anaknya. Apakah yang bisa dijelaskan dari gejala pendidikan yang di satu sisi cukup mahal
dimana tidak semua orang mampu untuk memasukkan anaknya ke pesantren namun mampu
menarik minat / perhatian masyarakat. Fokus tulisan ini adalah apa faktor yang mendorong orang
tua memasukkan anak ke Pesantren. Bagaimana Pesantren merekonstruksi dirinya sebagai
lemabaga pendidikan.
Key Word : Pesantren, Gairah Keislaman dan Kelas Menengah
1
Dosen pada jurusan Aqidah Filsafat Fakultas Ushuluddin IAIN Imam Bonjol Padang
PENYELESAIAN KONFLIK BATAS NAGARI DI SUMATERA BARAT DALAM
PERSPEKTIF FILSAFAT ADAT, ISLAM DAN NEGARA2
Febri Yulika3 , Susi Fitria Dewi4
Abstract
Nagari, as the unity of indigenous territories in the region of West Sumatra, prone to horizontal
conflicts with other Nagari relating to borders. As Nagari Sumpur in Tanah Datar regency, had
a disagreement with the nagari neighbors. Two main problems faced by these villages, namely;
the emergence of dualism guidelines limit terjualnya Nagari and communal land in the front ier
region of Nagari. Using qualitative research methods and documentation, this paper describes
the conflict, settling and analysis through traditional perspective, Islam and the State.
2
Makalah disampaikan dalam International Conference on Nusantara Philosophy 2016, Fakultas Filsafat UGM
Yogyakarta, 1-2 novermber 2016
3
Dosen Institut Seni Indonesia Padangpanjang, HP. 081227773199, email : febri.isipp@gmail.co m
4
Dosen Universitas Negeri Padang
ABSTRAK
PENDIDIKAN KEBANGSAAN DALAM PANDANGAN GURU: MELACAK STRATEGI

PEMBANGUNAN KARAKTER BANGSA MELALUI PENDIDIKAN
Oleh
Dr. Arqom Kuswanjono
Dr. Rr. Siti Murtiningsih
Dr. Hastanti Widy Nugroho
Drs. Mustofa Anshori Lidinillah, M.Hum
Dr. M. Mukhtasar Syamsuddin
Artikel ini ditulis berdasarkan penelitian yang dilakukan tahun 2016 mengambil tempat
di tiga propinsi yaitu Aceh, Sulawesi, Kalimantan. Kebangsaan adalah persoalan yang paling
mendasar ketika berbicara tentang eksistensi negara Indonesia ini. Tiga pengusul dasar negara
dalam Sidang BPUPKI yaitu Muhammad Yamin, Soepomo dan Soekarno menempatkan
kebangsaan ini pada prinsip yang pertama, karena tanpa kebangsaan mustahil mendirikan negara
Indonesia yang pluralistik ini. Saat ini kebangsaan justru menjadi masalah karena disinyalir jiwa
kebangsaan ini semakin menurun terutama pada generasi muda sehingga perlu diketahui
bagaimana guru memahami kebangsaan dan mengajarkannya ke peserta didik.
Para guru berpandangan bahwa pemahaman kebangsaan sangatlah penting bagi siswa,
namun dalam kenyataannya justru pemahaman itu semakin menurun. Beberapa faktor
penyebabnya adalah 1) semakin kuatnya pengaruh asing yang masuk terutama melalui media
masa. 2) Pelajaran yang terkait dengan kebangsaan seperti PKn merupakan pelajaran yang tidak
diminati siswa. Faktor kedua ini muncul disebabkan oleh a) kapasitas guru pengajar yang kurang
tinggi, b) materi dan metode pembelajaran yang kurang kreatif dan inovatif, c) kurang adanya
dukungan kebijakan dari pemerintah maupun sekolah dalam pengembangan pemahaman
kebangsaan.
Strategi yang dikembangkan guru dalam mengkounter pengaruh budaya asing adalah
dengan mengembangkan kebudayaan daerah namun dikemasi dengan kemasan yang menarik
dan modern sehingga tampak sisi keunggulan budaya Indonesia. Dalam pengembangan kapasitas
guru perlu dilakukan pelatihan kepada semua guru terkait dengan materi dan metode
pembelajaran. Dikembangkannya program sekolah yang secara sengaja dan terencana dengan
tujuan membentuk karakter siswa, misalnya kantin kejujuran dll.
Kata kunci: guru, kebangsaan, strategi pendidikan

GROUP
DISCUSSION 2

Javanese Traditional Healing as Practiced by the Wong Pinter
In Temanggung, Central Java5
Sartini, Supartiningsih and Luwiyanto
ABSTRACT
This article explores the types and variations of healing techniques practiced by the wong
pinter, the origin of their knowledge, and their primary motivations. Data for this research was
collected through interviews with informants. This article presents several findings. The wong
pinter help heal physical and non-physical ailments as well as social and community issues.
Their methods may involve giving herbal and natural medicines to patients, massage,
acupuncture, and/or prayer. Some wong pinter are autodidacts or have natural talent, whereas
others learn from their parents or ancestors, from teachers, from Islamic boarding schools, or are
gifted with their abilities by more senior wong pinter. Their healing abilities are honed through
acts such as meditation, fasting, pilgrimage, and charity. The healing and social aid provided by
the wong pinter are based in several motives, including love and care, a desire to help others, a
desire to provide charity, a sincere devotion to others' well-being, surrender to God, and the
belief that all people are obliged to help each other.
Keywords: Java, traditional healing, wong pinter
5
Naskah ini dalam proses penerbitan di International Journal of Indonesian Studies Monash Univesity.
BLATER DALAM TRADISI REMOH DAN CAROK
DI KABUPATEN BANGKALAN MADURA
(Studi Etnografi Budaya Madura)
Blater In Remoh And Carok Traditions at Bangkalan District

(An Ethnographic Study of The Maduranese Culture)
D.Rukmini, S.I.Kom
Abstract
this paper describes sources in Madura culture, a Blater who have strength and strong
influence although in reality usually a Blater has poorly image in community. Remoh Blater
which is used a media to meeting every member of Blater with goal to existence position and as
media to plait brotherhood and running tradition is an interesting to investigated more inside.
While carok is an opportunity to maintain the esteem of a warrior are include as a criminal act.
Interestingly, Maduranese people still preserve this tradition. In this research be obtained that
someone must following several recruitments to be a Blater, some of them are the following
remoh and Blater have an attachment to each other. And Blater called because usually they have
alredy done carok.
Keywords : Blater, Maduranese Culture, ethnography

ETIKA MELAYU
Suatu Kajian Filosofis
atas Kebijaksanaan Hidup Orang Melayu Riau
Oleh : Irwandra6
Abstrak
Etika sebagai salah satu cabang filsafat akan terus menjadi sebuah diskursus yang menarik
untuk diperbincangkan, terlebih di tengah pertembungan ragam nilai dan budaya yang datang
secara silih berganti seiring dengan perkembangan dan kemajuan teknologi informasi dan
komunikasi. Kehidupan hari ini menunjukkan hampir tidak adanya sebuah sistem nilai (baca:
etika) yang dapat dan berkemampuan untuk dijadikan panduan bagi setiap individu dalam
berinteraksi dengan dan dalam kehidupannya, utamanya dengan individu lain. Munculnya
pandangan tentang relativitas nilai secara bersamaan menumbuh-kembangkan nilai subyektif dan
kemudian menjadi anutan bagi setiap individu dalam melakukan pelbagai perkara.
Fenomena ini tentunya akan menggiring kepada sebuah situasi yang kontraproduktif bagi
lahirnya harmoni dalam tatanan kehidupan. Budaya dan adat istiadat yang dimiliki oleh setiap
individu dan kelompok tertentu dapat dijadikan sebagai modal sosial dalam mempertautkan dan
merekat ragam pandangan yang berkembang di dalam masyarakat. Budaya merupakan landasan
dan titik temu yang dapat mendamaikan setiap perbedaan yang muncul sebagai akibat dari
semakin riuhnya dinamika kehidupan.
Tulisan ini mencoba menelusuri dan menelaah secara kritis-filosofis bagaimana budaya
dan adat Melayu tradisional yang bersebati dengan nilai-nilai agama, khususnya Islam,
memberikan semacam pola kehidupan yang sarat dengan nilai-nilai kebijaksanaan hidup. Pola
ini secara umum merangkum tiga bagian yang saling berkait-kelindan, yaitu Islam, adat dan
resam (kebiasaan). Ketiga bagian inilah yang dipandang menjadi panduan sekaligus tuntunan
dalam mengelola-bina kehidupan masyarakat Melayu.
Key word: etika, adat, resam, pola, kebijaksanaan hidup
6
Mahasiswa Program Doktoral Ilmu Filsafat, Fakultas Filsafat UGM Yogyakarta dan Staf Pengajar Etika di Fak.
Ushuluddin, UIN Sultan Syarif Kasim Riau (wan_salayan@ymail.com).
EMANSIPASI INFORMASI DALAM PERJUANGAN RASUNA SAID
Telisik Gerakan Keperempuanan Minangkabau dalam Menantang Model Feminisme Barat
Andri Azis Putra
Mahasiswa Program Doktoral Ilmu Filsafat UGM / Dosen UP45 Yogyakarta.
andriazisputra@up45.ac.id
Abstract
Women are arbitrarily considered as a hotbed of polemics over human civilization for
many years. Issues such as prostitution, persecution, stupidity, and slavery were attached so
strongly to womens representation. As for Indonesian, especially Minangkabau women, the
identity is always be the core problem, so, the defenders of women's rights has taken their
actions for a long time. Rasuna Said as an Indonesian national hero may be the brightest name
for such struggle, especially in optimizing the womens role in society. Her struggle was
recorded since the Dutch colonial, Japanese occupation, and after the independence of the
Republic of Indonesia. "Information" is the keyword for Rasunas struggle in enhancing the
character and the courage of women. The actions was believed to be able to create a new
direction for the historicity of Indonesian women from Minangkabaus perspective. Rasunas
efforts seemed to questioning the usage of the term "physical emancipation", which is already
used since the early 19th century.
This paper was written in order to oppose the myth; which states that women's
empowerment is all about physical matters. Therefore, it needs a critical study to straighten out
the issues which are discussed through the emancipation discourse, since the informative matters
proved to be much more important. This study will involve the fields of social sciences, cultural
studies, ethics, psychology, and communication. Considering Rasuna as a historical figure, so
this reseach will also to be discussed in the historical, political and philosophical aspect. The
post-behavioral theory will be used as the primary approach as well. Then it will be developed
through the philosophical hermeneutic method with methodical elements; describes reading texts
and data, historical continuity, deductive and inductive approach, as well as heuristics to get a
new and applicable solutions.
It could be said that the struggle of the Rasuna Said is a combination of two aspects;
physical and mental. Her actions, is clearly different from the struggle of Cut Nyak Dien in
physical combat or the struggle of R.A. Kartini who picked correspondence as her main focus.
Rasuna mixes these two models of the struggle; through establishing the schools, publishing the
magazines and newspapers on the theme of national movements, as well as participating as a
social activist. It is thus no exaggeration to claim that "the emancipation of information" as the
name of the struggle that was conducted by Rasuna Said. Women should obtain and also
conveying the information for achieving an equal right. A true gender revolution is supposedly
all about a mental revolution. Clearly this is not about seizing social responsibility through the
mere physical struggle. For this, Rasuna offers an answer to this social questions through her
efforts in social approach and cultural agreements. "The emancipation of information" for sure is
the quickest path toward achieving the main goal of every woman. So women, especially
Indonesian women, can be transformed into a key driver toward building a brighter, better, and
more prosperous future for the nation, country, and the whole world.
Keywords: Emancipation of information, womens empowerment, mental revolution, Rasuna

Said

KONSEP DALIHAN NA TOLU MASYARAKAT BATAK
DALAM KAITANNYA DENGAN PENINGKATAN FUNGSI KELUARGA
Oleh: Dr. Supartiningsih

Fakultas Filsafat Universitas Gadjah Mada
Supartiningsih.titik@gmail.com
Abstract
Penelitian ini bertujuan untuk mengungkap konsep Dalihan Na Tolu dalam keluarga Masyarakat
Batak yang diharapkan dapat berguna dalam mewujudkan peningkatan fungsi keluarga berbasis
nilai-nilai kearifan lokal masyarakat Indonesia. Peningkatan fungsi keluarga menjadi persoalan
yang penting karena nantinya akan berkait dengan ketahanan keluarga dan selanjutnya ketahanan
nasional suatu bangsa dan negara. Dalihan Na Tolu yang terdiri dari tiga unsur yakni dongan
sabutuha, boru, hula-hula merupakan simbol dari bagian-bagian sistem sosial masyarakat Batak
yang diorganisasikan dengan mengarah pada terwujudnya stabilitas dan keseimbangan sistem
sosial keluarga. Dalihan Na Tolu dijadikan sebagai pandangan dan sekaligus tujuan hidup yang
dapat dirumuskan sebagai satu rangkaian tiga kata, yaitu kekayaan (hamoraon), banyak
keturunan (hagabeon), dan kehormatan (hasangapon). Nilai-nilai kearifan lokal masyarakat
Batak sesungguhnya memiliki potensi yang memadai dalam mewujudkan peningkatan fungsi
keluarga.
Kata-kata kunci: Dalihan Na Tolu, Batak, hamoraon, hagabeon, hasangapon, fungsi keluarga

EPISTEMOLOGI RANGGAWARSITA
Oleh: Imam Wahyudi

Abstract
The problems that trigger thoughts Rangga Warsita not be separated from the background hisoris
the desire Rangga Warsita father who wished his son to become a Muslim strong and spread the
teachings of Islam later in life. But the nature of the critical Warsita Rangga contributed soul
rebels against the arbitrariness of the invaders (the Netherlands). A strong desire to become an
independent nation seemed in his attitude and his work.
Rangga Warsita have the ability to read the times (fortune telling), while the statements
contained in his works, among others in Fiber: Jaka Lodhang, Sabda Jati, Kala Tidha. Rangga
Warsita forecast much happened (Tumus) later in life, it is inseparable from the spiritual ability
(clairvoyance) has. As for the kewaskitaannya rests on a few capabilities it has, among other
things: being able to read the future by inner eye.
Methods to uncover epistemology Ranggawarsita forecast above would require appropriate

analysis tool, for that would be worn blades epistemological analysis. Starting from the research
literature, and then classify the object of study based on historical facts followed by
epistemological analysis on the methods and the consequences thereof.
Objek research material in the form of fibers Rangga Warsita work Jaka Lodhang, Word Teak,
Kala Tidha, while the formal object of epistemology. Corak's research library is historically
factual using hermeneutic methods.
The results showed that the reading and understanding of the phenomena that do Rangga Warsita
using inner acuity has high accuracy.
Keywords: inner eye, forecast, truth.

Nilai-Nilai Pendidikan Karakter dalam Ritual Katoba pada Masyarakat
etnik Muna di Kabupaten Muna, Provinsi Sulawesi Tenggara
Disajikan pada International Conference on Nusantara Philosophy dalam Rangka Dies Natalis
Fakultas Filsafat Universitas Gadjah Mada ke- 49
Oleh 1)Wa Ode Sitti Hafsah, 2)Wa Kuasa Baka, 3)La Aso (Dosen Fakultas Ilmu Budaya
Universitas Halu Oleo, Kendari)
Abstract
This study aims at describing the values of character education in katoba ritual on Muna
ethnic group at Muna regency, Southeast Sulawesi Province. Katoba means repenting and
forswearing to avoid any act having sin or bad action. Katoba ritual on Muna ethnic is as the process
for children, so it needs teacher (lebe) to give advice and teach the katoba participant. The advice
involves (1) do-soso regreting, (2) do-fekakodoho avoiding, (3) do-tehi kamokula moghane
obeying father, (4) do-tehi kamokula robhine obeying mother, (5) do-tehi poisaha obeying older
brothers/sisters, (6) do-asiagho poaiha loving younger brothers/sisters, and (7) miina dae-ala
haku naasi not taking peoples googs/rights. Katoba ritual is a local wisdom for Muna ethnic group
in Muna Regency, Southeast Sulawesi Province that has several character education values. Those
character education values are relevant to the pupose and function of character education to teach or
to guide and to improve the role of family to be participated in developing childrens attitude and
behaviour.
Key Words: katoba ritual, character education, Muna etnic group

METAFISIKA PENGGANDAAN UANG
(Fenomena Ritual Penggandaan Uang Dimas Kanjeng
dalam Perspektif Metafisika A.N. Whitehead)
A. Pratisto Trinarso7
Abstract
The phenomenon of doubling money, which committed by Dimas Kanjeng has made concern as
emerging the large number of victims of the fraud and the complexity of the problem. How this
phenomenon is be assessed from the philosophy? This paper outlines the study of philosophy
doubling money ritual. This ritual actually is not emerge from religion. The ritual is really come
from the Javanese culture. The study of philosophy in perspective Whitehead tried to dissect the
phenomenon of doubling money ritual, which performed by Dimas Kanjeng. With a critical
analysis on ritual doubling the money, it was found that the impossibility materially for doubling
the money on itself. It is possibility of displacement of material both sensory or non-sensory. The
occult ritual in Javanese culture which using association pralogic way of thinking isnt in
accordance with Whitehead philosophy. The ritual of doubling the money see reality as one,
monism, changes, dualisms totality and the dialectic between the material with the immaterial.
Keywords : javanese culture, metaphysics, association pralogic, material changes, actual

entities.
7
Dosen pengajar Universitas Widya Mandala Surabaya, sedang menempuh studi program doktoral di Fakultas
Filsafat Universitas Negeri Gadjah Mada, Yogyakarta.
RIAS DAN BUSANA PENGANTIN PAES KESATRIAN AGENG
DITINJAU DARI FILSAFAT SENI
Oleh :
Dr. Sri Widayanti, M.S.
Fakultas Filsafat UGM
swsoepomo@yahoo.com
ABSTRACT
Bridal make up and fashion of Yogyakartas style Kesatrian Ageng is a sacred Paesan
style in Javanese tradition that has come down through generations as a national heritage which
the source comes from Ngayogyakarta Palace has standard rules or provisions, so it will not
change the principle meaning.
Library research is done by collecting data using several books and reading text. Data
analysis by descriptive, interpretation, hermeneutics, comparation, and heuristics method.
The result shown that the elements used to organize the bridal make up and fashion of
Kesatrian Ageng is the content / meaning of make up and fashion of corak Kesatrian Ageng
style. while the whole is external form. It is always experiencing growth and contains the
aesthetic value as an element of art or the art of paes which can make someone look different or
a pretty. The using of make up and fashion of Paes Ageng Jangan Menir style can still continue
to rely on the original elements (as standard), but we can create a new form and composition
creatively.
Key words : bridal make up, wedding dress, Kesatrian Ageng , philosophy of art.

ETIKA KEPEMIMPINAN
DALAM PEPATAH ADAT MINANGKABAU
The Leadership Ethics in Minangkabaus Aphorism

By: Dr. Misnal Munir
Faculty of Philosophy, Gadjah Mada University
ABSTRACT
The Leadership Ethics in Minangkabaus adat aphorism is library research. Leaders

know what their values or ethics. They also understand the importance of ethical behavior. The
best leaders exhibit both their values and their ethics in their leadership style and actions. Ethics
as quality inherent to object or cultural actors, namely human. The research of Leadership Ethics
in Minangkabaus adat aphorism is intend to find leadership ethics principle in way of life
Minangkabaus society. The research use hermeneutic reflective method.
The outcome of this research show result; leaders in Minangkabau culture namely
penghulu, the leadership ethics in Minangkabaus aphorism is (1) principle of goodness; (2)
principle of fairness and honesty, (3) principle of friendliness, (4) principle of patient, (5)
principle of wisdom, (6) principle of carefully, (7), principle of integrity, (8) principle of
collaboration (9) the principle of good decision making, (10) principle of democratic, (11)
principle of equity.
Key Words: leadership, ethics, way of life.

SYMBOLIC MEANING THAT CONTAINED IN AGRICULTURE CEREMONY IN
JAVANESE COMMUNITY
Kadhung Prayoga1
1
Postgraduate Student in Extension and Communication Development, Graduate School, Gadjah
Mada University
1
Bachelor Degree in Agribusiness, Agriculture Faculty, Brawijaya University
Email: kadhungprayoga@gmail.com
ABSTRACT
Java community is already very close to various traditional ceremonies. One is in the welcoming
ceremony ahead of the planting season and harvest season. The ceremony is held in the Java
community to pay tribute to Dewi Sri, who is regarded as a god governing the harvest of farmers.
In this ceremony using a variety of sesajen that serves as a symbol to communicate the purpose
and goals of society that can not be expressed directly. The writing of this paper aims to
determine the symbolic meaning behind sesajen that are widely used by the Java community and
whether there are different meanings for each of sesajen from various areas in Java. The
approach used in the writing of this paper itself is a qualitative approach with descriptive method
and discourse analysis. Own data collection techniques using literature study to obtain secondary
data. Analysis using interpretation researchers with reference to the literature or the relevant
reference to the object of study in the writing of this paper. The results showed that sesajen not
just be a complement and a requirement but more than that, sesajen have a symbolic meaning
that is believed by them to represent what was intended. Sesajen are used to communicate with
God and deities in order to convey the intent and purpose. Society was not able to directly
interact with them, thus requiring certain symbols as a medium of communication. Expected
future society should be more proactive in documenting the richness of this culture in order to
understand the meaning behind the procession of the ceremony, including the use of sesajen as a
symbols.
Key Word: sesajen, farmers, Java community, Dewi Sri, traditional ceremony

PRINSIP HARMONI DENGAN ALAM DALAM PENGELOLAAN LINGKUNGAN
PADA ARSITEKTUR RUMAH GADANG
Oleh:
Abdul Rokhmat Sairah
ABSTRACT
Currently, human life faced with the problem of population and environment. This study
aim to analyze the culture of Minangkabau society to reconstruct their teachings about the
environment and express implicit principle behind the doctrine. Minangkabau society is one of
the socio-cultural group which is administratively located in the province of West Sumatra,
Republic of Indonesia. One of phenomenal culture of Minangkabau society is the architecture of
the Rumah Gadang. Architectural work related to spatial planning which indicates that there are
considerations of environmental management.
This study uses an interpretive method. This research method is done by searching the
various Minangkabaus living teaching and symbolic analysis of the shape of the Rumah
Gadang. The results of this study are references to the teachings of the Minangkabau people
living on the environment. Reference is expected to be used as guidelines in other communities
that have similar problems with the Minangkabau.
Keywords: Environmental Ethics, Rumah Gadang, Minangkabau, Architecture, West Sumatra.

DIMENSI ONTOLOGIS SERAT WEDHATAMA 8
(THE ONTOLOGICAL DIMENSION OF SERAT WEDHATAMA)
Oleh: Reno Wikandaru, S. Fil., M. Phil.9
Abstract
The study, entitled "Ontological Dimension of Wedhatama" is inspired by the opportunity
and the challenge to systematize the philosophy of Nusantara, so it can be aligned with a variety
of systematic philosophy developed in the West.
The research which aims to uncover the ontological dimension of Wedhatama is a
library. Methodical elements used are descriptions, historical, language analytic, abstraction,
hermeneutics, and heuristics.
Results of this study are described as follows. 1). Philosophical thought contained in the
Wedhatama is about epistemology and ethics. Epistemological thoughts contained in
Wedhatama is about a sense as a source of knowledge; and the subjectivity of the nature of
human knowledge. Ethical thought contained in Wedhatama is about the relationship between
knowledge and virtue. People who have the knowledge, will show the supposed virtues in his/her
behavior. 2). Ontological thought contained in Wedhatama can be divided into three, which are
thinking about God, nature, and of man. God is the One who at least has the attributes: god
(Allah), sublime (Batharagung), omnipotent (Hyang Wisesa), Hyang Suksma. God, in other
words an absolute Essence. According Wedhatama, the real nature is nature that has not
changed, namely the alam suwung or kinaot, or Amot, namely the return of the man who
received God's grace. Associated with the idea of man, Wedhatama implies the ontological view
that man consists of matter and non-matter substance: the physical and the spiritual, or in the
Java language is termed the badan wadag (the body) and badan Alus, entities within or inner
(the soul). Humans, having an important position in nature, ie as a microcosm or little universe.
Keywords: Wedhatama, Java, ontology, God, nature
8
Makalah ini merupakan hasil penelitian tahun 2015 yang kemudian dipresentasikan pada The 4th International
Conference of Nusantara Philosophy (ICNP), tanggal 1-2 November 2016 di University Club, UGM.
9
Dosen Fakultas Filsafat, Universitas Gadjah Mada
NILAI SEBAGAI LANDASAN DALAM TRADISI SIFON
MASYARAKAT ATOIN METO DI PULAU TIMOR
Septiana Dwiputri Maharani

Universitas Gadjah Mada
septianadm@gmail.com
ABSTRACT
The study, entitled "Values as Basis in the Tradition Chiffon Atoin Society Meto Timor
Island" is motivated by the understanding of the richness of tradition and culture and local
wisdom that exist in Indonesia. Chiffon is the tradition of the people of Timor island for male
circumcision to have sex with a woman who is not as a wife. The problem is how to understand
the uniqueness of the local tradition if viewed from the perspective of the value.
This research is the library research by hermeneutic philosophical method which uses
steps: Interpretation, Internal coherence, Holistic, and Description.
The result of this research showed: (1) Tradition Chiffon done by people Atoin Meto, the
island of Timor, carried out by men who run circumcision and sexual intercourse before the
wound is healed khitannya. This tradition is prone to the spread of sexually transmitted diseases.
(2) Women actually as victims of violence even to the tradition that developed in the community
Atoin Meto moreover there is the view that women as a tool to accelerate the healing of
circumcision. This chiffon women victims ostracized in society because it is considered dirty. (3)
Development of Sifon tradition needs to be reconsidered, because the forms do not uphold the
tradition of good values and universal, at least the values of divinity and humanity.
Key Words: tradition of Sifon, Women, Universality value

Abstract
DISCOURSE OF "PAUGERAN IN UNWRITTEN LAW TRADITION OF KRATON

YOGYAKARTA:
INITIAL STUDY OF IDEOLOGY AND MORALITY IN JAVANESE LAW
Dr. Sindung Tjahyadi
Faculty of Philosophy UGM
sindungtjahyadi@ugm.ac.id
Has been running more than one year, the dynamic issues of succesion in Kraton
Ngayogyakarta Hadiningrat is still rolling. Changes the title of king delivered on May 2, 2015
and the establishment of GKR Pembayun as GKR Mangkubumi on May 5, 2015, as described
HB X on May 8, 2015, was based on "dhawuh" (command) of Allah through the "ancestor"
King, immediately invited the emergence of discourse on "paugeran", which by the brothers of
the king used as an argument for refusing to recognize the authority of HB X as King of Kraton
Yogyakarta. At least this is visible from the absence of the brothers of the king as a "Rayi
nDalem" (the royal family) at the tradition of "sungkeman" (a tribute and apology) on Eid in the
month of June 2016 ago. The second event indicates the hardening of conflict. The argument put
forward by the brothers of the king, Kraton relatives, courtiers, and the general public who reject
the succession is "paugeran". The question then arises: What exactly is meant by "paugeran"? Is
it just a customary convention Kraton traditions, or indeed have written references are stored in
different sources of literature and Kraton literature ? To the extent which "paugeran" also the
basis and principles of cultural strategy in oversee the changing dynamics of the Kraton in the
future, then, is "paugeran" subject to change? Or is there a basis values to understood that
"paugeran" is a subject that should not be changed ? This paper is an initial study to answer the
question of how to develop a formula of value system which on the one hand anchored to the
oral tradition and written stored and have maintained in the life of the Palace, but on the other
hand be able to adopt the new values that capable to delivering Kraton in position as a center
Javanese culture in the future.
Keywords: paugeran, Kraton Yogyakarta, Ideology, Morality of Law

MANAGEMENT POLICY OF SOCIAL CAPITAL DENPASAR CITY GOVERNMENT
BRANDING : MARKETING COMUNICATION PERSPECTIVE
Ni Nyoman Dewi Pascarani, Tedi Erviantono, I Dewa Joni Sugiarica
Faculty of Social and Political Sciences, University of Udayana
Abstract
Research on the theme departs from the issue of competition between areas of the city in
attracting investment, excursions, and event organizers are getting tighter. Competition
between cities is not only locally, but also takes place on a global level. In this context,
the city authorities are required to make positioning that led to the establishment of city
branding. City branding developed Denpasar more packed on a different strategy to the
areas surrounding attractions. The issue of implementation of city branding is how the
city branding strategy undertaken stakeholders to optimize tourist visits or investments in
Denpasar and how patterns of marketing communication in managing the reputation of
the city of Denpasar city branding within the partner network in the national and global
scope. This research study used descriptive qualitative method. The results that the
government of Denpasar especially policy makers often have to deal with the adverse
impact on the tourism industry are ongoing. Social capital built by the government of
Denpasar is the spirit of community and service providers that the principle of Sewaka
Dharma. Sewaka Dharma is used in packaging branding Denpasar government. Spirit
Sewaka Dharma is the basis for tourism policy which is identified as a product sale
companies that covers not only the businesses, but the interests of local communities
local, such as the issue of environmental protection, spatial planning sustainable
economic development and anticipatory of the impact of socio-cultural changes local
communities local , In this context, tourism policies taken by the government of Denpasar
has a range of capabilities that ensure local communities living in tourism destinations
concerned can benefit from the optimal contribution of tourism in social, economic and
other forms of advancement of the quality of life.
Keywords: Social Capital, Policy, City Branding, Denpasar, Communication, Marketing

PHILOSOPHICAL REFLECTION
ON PEDAGOGICAL VALUES IN THE JAVANESE TRADITIONAL CHILDRENS
GAMES BOLA BEKEL AND DAKON)
Siti Murtiningsih
Faculty of Philosophy, Gadjah Mada University, Yogyakarta, Indonesia

titiek.murti@gmail.com
ABSTRACT
The current study aimed to identify the pedagogical aspects in Javanese traditional
childrens games of Bola Bekel and Dakon. Philosophical reflection on this impression is
subsequently conducted to discover the elements of the philosophy of education in both of
them. The study employed philosophical hermeneutic method for data analysis. In the first
phase, data collection was conducted by compiling empirical data on two Javanese traditional
childrens games: i.e. Bola Bekel and Dakon, as well as articles and reference materials relevant to
the subjects under study. In the second phase, data analysis was conducted as a philosophical
reflection on educational values of the childrens games to discover their elements of
educational philosophy. The results are as follow: (1) Both Bola Bekel and Dakon are traditional
childrens games that used to be very popular in Java in their heyday. They differ in that Bola
Bekel is the game commonly played by girls, while Dakon can be played by both girls and boys.
(2) Bola Bekel and Dakon contain pedagogical values of scrupulousness, social sensitivity,
sportiveness, creativity, competitiveness, and economic strategy. Bola Bekel demonstrates
pedagogical values in terms of scrupulousness, economic strategy, and sportiveness. As for
Dakon, it features the social sensitivity, creativity and competitiveness. (3) The traditional
childrens games of Bola Bekel and Dakon contain pedagogical values that are in line with
progressive education philosophy. The latter teaches us that education will be effective if done
in a pleasant way. Learning through play makes children happier compared to when they
simply learn, thereby makes it possible for knowledge transfer to happen without making
children to feel depressed.
Keywords: traditional childrens game, bola bekel, dakon, progressive education

philosophy

GROUP
DISCUSSION 3

Rona Utami
SOCIAL MEDIA: UTOPIA OR DYSTOPIA?
Abstract
This research involves discovering how social media works nowadays in utopia and
dystopia perspective. The goal is to show that we urgently need ultimate control over how to
use social media and how we see the society. Through showing the phenomenon in social
media, this research highlights how people especially teenagers interact in social media and
analyze this case with utopia and dystopia perspective.
This paper explores the common methods of data collection used in qualitative research:
observations. The paper examines the method in detail, focusing on how people use social
media, their purpose in posting some photos, some news, etc. This phenomenon will be
analyzed with the utopia perspective.
The result of this paper will be revealed to see the importance of control in using social
media because as we know that social media is the form of communication for those who
would normally struggle to stay connected. Through this paper, we also can see the using
social media in utopia and dystopia perspective.
Keywords: social media, utopia, dystopia, society

ARAH PENGEMBANGAN PARIWISATA BALI
Oleh:
Ngurah Weda Sahadewa
Abstract
This paper has a content which is studied the development of tourism economic in Bali.
Amarya Sens thought on economic is used to analysis of economic tourism in Bali. So, material
object of this scientific work is tourism or tourism economic in Bali and formal object is
Amartya Sen thought on economic.
This paper is a library research which use analysis or method dimensions, i.e.
descriptive, interpretative and reflective.
The result of this paper shows that strengthening of Bali tourism needs to be expanded
and intensified by ways that can give a prosperity to Balinese people. The result is a need to
develop a method of tourism development that provides participatory role of Balinese
community which are strengthening the entitlement, well-being and capability.
Keywords: tourism, entitlement, capability, well-being.

DIVERSIFIKASI MATA PENCAHARIAN RUMAH TANGGA PETERNAK SAPI
POTONG PESERTA KEMITRAAN
DI WILAYAH PT. PERKEBUNAN NUSANTARA XII Persero
Sad Likah; Prof. RB.Soemanto, MA; Dr. Drajat Tri Kartono, M.Si dan Dr. Agr. Adi Ratriyanto,
S.Pt.,MP
ABSTRAK
This research aimed to find out how and what the background of livelihood strategy is in
the form of livelihood diversification made by the cow breeder households constituting the
participants of partnership in PTPN XII company to investigate the use of micro credit issued. To
answer the problems posed in this research, qualitative approach was used with case study
strategy. The result of research showed that the participants of partnership felt the need for
diversifying the livelihood to improve their welfare. There were four of job divisions undertaken
by the households participating in partnership: plantation, farming, animal breeding (husbandry)
and non-farm business. The business in cattle breeding plays an important role in improving the
household income. The capital accumulation to improve household asset is obtained from cattle
breeding business through gaduhan local institutions. Livelihood diversification tends to be
proportional directly to the high income.
Key words: livelihood diversification, cattle breeder, participants of partnership

INTERAKSI SOSIAL DALAM DINAMIKA BISNIS
(Studi Kasus: Komunikasi Dialogis Dalam Pemeliharaan Hubungan Bisnis antara
Pedagang dan Pembeli di Pasar Klewer Surakarta)
Tika Ristia Djaya

UNS
tikaristia_djaya@yahoo.com
ABSTRACT
Pasar Klewer is Solo's city icon. Pasar Klewer as the biggest textile market in Central
Java, became public trading barometer in Solo. On 27th of December 2014, fire incident happen
at Pasar Klewer. The incident not only give a material impact but also may change the
relationship between seller and buyer. Although the relationship has change, its not make any
market maker decrease their transaction activity. Based on that situation, researcher interested
to describe and analyze how their dialogic communication in their business interaction. In this
research, buyer and seller will be seen as communicator and communicant.
This research use qualitative method and case study approach. Researcher use snowball
sampling. Sample of this research are 5 seller and 5 buyer in Pasar Klewer. The results showed
that as communicator and communicant, the market makers have harmonious relationship. Their
harmonious relationship harmonious can be seen through their communication. They start the
relationship from introduction, then through bargain activity, they do negotiations.
Keywords: Social Interaction, Business Dynamics, Dialogic Communication, Relationship

The Roles of Vocational Universities in the Improvement of Human Development Index
(HDI) through Community Empowerment within Livestock Sector
By: Diwi Acita Irawati**
ABSTRACT
This study aims to examine how vocational universities of farm field conduct a strategy to deliver
highly competent graduates as community empowerment CEOs in livestock sector, in order to be
able to synergize the potentials and opportunities of livestock sector for the improvement of
Human Development Index (HDI) in the future. This research is a qualitative research with a
case study method in Akademi Peternakan Karanganyar (Livestock Academy of Karanganyar).
The result of this research indicates that the community empowerment program which takes the
form of an extension of higher education access for underprivileged families in Livestock
Academy of Karanganyar has an opportunity to be developed into a community empowerment
program that may lead to the improvement of HDI. Several activities such as training,
counseling, nutrition campaigns, and farmers assistance in PKPM program, KBM (Teaching
and Learning Activities), community services, as well as the supports from stakeholders as the
partners of these activities are the potentials which can be synergized in the attempt of HDI
improvement. The activities recommended in this research encompass a guarantee for learning
continuity up to minimum 15 years long, a guarantee for nutritional intakes made from milk,
eggs, and meat in schools that also functions to secure marketing access for the communitys
small enterprises of livestock products. Vocational universities, especially in the farm field, play
an important role and have responsibility in improving Human Development Index, which is,
ensuring longer learning continuity for a minimum period of 15 years. On the other hand, the
community empowerment in livestock sector has a strategic role to ensure the nutritional intakes
made of milk, meat, and eggs in school, as well as to guarantee a marketing access for peoples
farming industries. Hence, universities may act as a guarantor, managers, drivers, and at the
same time, as beneficiaries in the community empowerment program. Vocational universities in
the farm field also have a significant potential as sources of highly-competent extension workers,
complete and comprehensive extension materials, and adequate extension infrastructures and
funding for the community empowerment in the farm sector. In conclusion, vocational
universities in the farm field play an optimal role in improving the HDI through community
empowerment in livestock sector.
Key word : Vocational Universities, HDI and Livestock Sector

PEMIKIRAN FILSAFAT ILMU PROF. DR. SARDJITO
DAN RELEVANSINYA BAGI PENGEMBANGAN ILMU
DI PERGURUAN TINGGI
oleh
Heri Santoso
Sardjitos Thought on Philosophy of Science

and Its Relevancy for the Development of Science
in Higher Education
by:
Abstract
This research aimed to (1) describe the philosophical thought of Sardjito about the nature
of science;(2) evaluate critically to discover the relevance of Sardjito thought to the development
of science in Higher Education in Indonesia.
This research uses a model of philosophical research, it is a factual historical figures
(historis faktual tokoh). The main data taken from literature review. The data analyzed through
philosophical analysis, mainly historical continuity and interpretation.
The research results are first, philosophical thought of Sardjito about the nature of science
is more focused on axiology of science, that science should be developed in Indonesia is not a
value-free; science must be developed based on moral, especially moral Pancasila; Sardjito
devided a science that developed in Higher Education into two parts. They are science based on
reality and science based on sense. Second, the relevance of Sardjitos thought for science
development in Higher Education as follows: Sardjito is a). a pioneer of dwi dharma (two
dharma) education and research and then develop into tri dharma (three dharma), education,
teaching, and research, services to the nation and the state. b). Sardjito stresses on the importance
of stadium generale. c). Sardjito encurage the development of literature, pedagogy, and
philosophy in Higher Education, if Higher education does not develop these science, for Sardjito
Higher Education as a Kris (Keris) without prestige.
Keywords: Philosophy of science, Sardjito, Higher Education.

DUNIA ROBOT MENURUT UMBERTO ECO
(KAJIAN FILOSOFIS TERHADAP PERKEMBANGAN IPTEK)
Oleh
Putri Retnosari
Abstract
The paper is entitled The World of Robots According to Umberto Eco (Philosophical
Study Of The Development of Science and Technology). The background to this paper is homo
sapiens human beings, animal educandum, ens metaphysicum and religious homo making human
beings as one who is never satisfied. As the creature (homo sapiens) humans always think, as
being learners (animal educandum) humans are always learning everything, as part of
philosophizing beings (ens metaphysicum) does not accept raw human sciences received, as
religious beings (homo religious) belief humans has arm. For that, and now man gets confronted
by a new challenge by accelerating the development of Science and Technology. Four human
capabilities raises a range of attitudes and action in addressing this development. This paper
offers a philosophical studies in the face of science and technology development. Eco offers
basic assumptions about the world of robots to alert the reader about the world of illusion and
original. Thus, people will be aware of the role of science and technology that it is only
temporary. Through the study of philosophy that wind can blow another way of thinking, this
article offers three main problems, among others, first what is the role of science and technology
and the nature of science? second, what the world of robots thought Eco? What the role of
philosophy in the advancement of science and technology and the world are increasingly
infinite?
The method used in this research is the method of philosophical hermeneutics.
Collecting data using methods which means using the library research literature. The data
obtained through libraries and bookstores to make primary data and secondary data. The data
analysis method includes the step descriptions, interpretations, holistic and reflexive. Data
collected through the next stage of speculation, descriptive, analysis, interpretation,
comprehensive, and subsequently evaluated. This study managed to find three main points, such
as finding and analyzing the role of science and technology, Second, analyze the concept of a
world of robots. Third, the study of science and technology development with the concept of a
world of robots according to Eco.
Keywords: science and technology, a world of robots, Umberto Eco and Philosophy

ABSTRACT
THE OBJECTIVITY OF SCIENCE

IN THE PROBLEM-SOLVING EFFECTIVENESS LARRY LAUDAN
AND ITS CONTRIBUTION TO THE DEVELOPMENT OF SCIENCE IN INDONESIA
Sonjoruri B. Trisakti
Fakultas Filsafat Universitas Gadjah Mada
2016
The development of science requires scientificfic activities to meet criteria for science to be
progressive. The debate on criteria for scientific progress has led to a discussion on the
objectivity in science. Through the work of Laudan on scientific progress based on problem
solving effectiveness will be explored in this research. this research will explore it from the
aspect of the discourse on the objectivity of science
Scientific progress in the development of science according to Laudan should not be

measured by the cumulative postulates. The criteria for scientific progress lies on the ability of
newer theory for solving the problem effectively. The objectivity of science can be achieved
through the problem solving effectiveness by inter-subjectivity on the process of disegreement
and consensus in scientific debates.
The concept of the objectivity of science provides the opportunity to develop science in
Indonesia based on the facts of the physical and socio-cultural diverse. The difference in the
level of factual or methodology between indigenous science that flourished in Indonesia and the
mainstream of positive science can be mediated through continuous scientific debate to reach a
consensus.
Key word: objektivity, problem solving effectiveness, intersubjective

PENGALAMAN KEAGAMAAN (RELIGIOUS EXPERIENCE) DAN KRITIK WILLIAM
JAMES ATAS MATERIALISME MEDIS
Farid, M. Hum
farid_indo@yahoo.co.id
INTISARI
Materalisme medis adalah pandangan yang menyatakan bahwa gejala ketubuhan (sakit,
trance, halusinasi) adalah proses hormonal dan kimia tubuh, yang tidak ada kaitannya dengan
aspek kejiwaan. Materialisme medis menempatkan diagnosa penyakit atau gejala kelainan pada
tubuh manusia sebagai persoalan fisik material. Konsekuensinya pengalaman kebatinan,
spiritualitas, dan hal-hal yang bersifat adikodrati dikesampingkan. Materialisme medis
mereduksi semua pengalaman keagamaan sebagai gejala neurologis.
Pengalaman religius adalah peristiwa perjumpaan pribadi dengan Yang Absolut, yang
menggetarkan jiwa sehingga mengubah total seorang menjadi percaya bahwa Tuhan benar-
benar berperan dalam hidupnya.Melalui konsep pengalaman religius atau pengalaman
keagamaan (religious experience) William James mengkritik pandangan materialisme medis
sebagai cara berpikir reduksionis, gegabah, dan cenderung menyederhanakan pengalaman
rohani yang kompleks. Sikap demikian timbul akibat filsafat materialisme dan behaviorisme
yang mereka anut.
Penelitian dilakukan dengan cara menelaah karya-karya William James tentang
pengalaman keagamaan. deskripsi, wawancara, interpretasi, koherensi intern, dan holistika.
Hasil penelitian menunjukkan materialisme medis merupakan bentuk reduksionis yang
diterapkan dalam agama. Ia telah mendiskreditkan pengalaman agama, menyederhanakan dan
bahkan cenderung menyepelekan pengalaman rohani yang kompleks. Penjelasan reduksionis
menarik bagi sebagian orang karena mampu membuat sesuatu yang kompleks tampak seolah-
olah dapat dipahami dengan mudah dan sederhana.
Kata Kunci : Materialisme, materialism medis, William James, Pengalaman religius.

KULTUS TOKOH KEAGAMAAN DI INDONESIA
DALAM PERSPEKTIF PERENNIALISME
Agus Himmawan Utomo

ahutomo@ugm.ac.id
Abstrak
Tindakan pemujaan berlebihan atau kultus sangat mungkin terjadi dan itu berawal dari kekaguman pada
sang tokoh baik dari bentuk fisik maupun karakter yang dimiliki. Tidak tertutup kemungkinan juga kultus
terjadi karena pengkondisian yang dilakukan secara sistematis dan terstruktur dalam sebuah komunitas
keagamaan atau kemasyarakatan. Bagaimana Perennialisme melihat hal tersebut dan apakah wajar
kultus tersebut terjadi? serta apa yang membuat individu atau kelompok masyarakat melakukannya,
sementara hal itu seringkali dianggap tidak dewasa dan kekanak-kanakan dalam beragama. Adakah hal-
hal filosofis yang menjadikan tindakan kultus dapat diterima nalar?
Tujuan penelitian ini adalah untuk menjelaskan arti kultus dalam keberagamaan dan mendeskripsikan
serta mengidentifikasi sosok-sosok keagamaan yang dikultuskan di tengah masyarakat, juga untuk
memahami dan menemukan cara pandang baru atas problem dan hakikat pengkultusan tokoh
keagamaan lewat perspektif perennialisme
Cara penelitian dengan penelusuran dan pengumpulan data kepustakaan. Inventarisasi dan pemilahan
berdasar bagian yang telah ditetapkan dilaksanakan dan setelahnya dianalisis secara deskriptif kualitatif
untuk menemukan makna yang tersembunyi dengan menggunakan unsur metodis penelitian filsafat
berupa deskripsi, interpretasi, kesinambungan historis, koherensi intern, serta heuristika.
Hasil: Gaya keberagamaan pengikut yang menekankan unsur kehadiran daripada kebenaran semakin
mengokohkan terjadinya kultus. Bentuk luar atau tampilan fisik tokoh-tokoh keagamaan yang
kharismatik sering mengalahkan substansi pesan keagamaan yang dibawanya, sehingga kebenaran itu
dilihat ada pada diri sang tokoh bukan pada substansi atau hakikat pesan yang disampaikan. Kebenaran
dalam pandangan perennialisme bisa hadir dalam aneka bentuknya, namun sikap kultus cenderung
menempatkan kebenaran hanya pada satu bentuk yaitu pada kehadiran tokoh yang dipujanya. Oleh
karena itu sikap toleran, tidak fanatik buta, dan penilaian yang tidak semata hitam-putih pada pihak lain
yang berbeda sulit dimunculkan. Akibatnya tindakan kultus potensial menimbulkan problem dalam
hubungan antar umat beragama. Masing-masing pihak merasa dalam kebenaran. Terlebih nilai objektif
yang didukung argumentasi rasional sering kalah dengan nilai subjektif pada sang tokoh. Pengikut Lia
Aminuddin dan Ahmad Musaddeq pada akhirnya jatuh pada kultus karena ketidakmampuan memilah
mana kebenaran hakiki agama dan mana kebenaran parsial dalam kehadiran keduanya. Mereka terikat
pada bentuk atau wujud ketokohannya daripada substansi atau hakikat yang ada di sebalik sang tokoh.
Kata kunci: kultus, tokoh keagamaan, perennialisme


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INTERNATIONAL CONFERENCE

Faculty of Philosophy, Universitas Gadjah Mada

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Oleh Elizabeth D. Inandiak

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

TANAH SEGALA KERAKUSAN

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Oleh: Rizal Mustansyir, dkk

Keywords: epistemic community, curiousity, morality, mentality

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Key words: nationalism, citizenship, children of transnational marriage, philosophy of

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Key words: Local wisdom, character education

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Faculty of Philosophy, Universitas Gadjah Mada, Yogyakarta and 55281, Indonesia,

Keywords: Pancasila; Islam; Argumentasi;Ideologi Negara

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Dr. Widia Fithri, M. Hum1

Key Word : Pesantren, Gairah Keislaman dan Kelas Menengah

Febri Yulika3 , Susi Fitria Dewi4

PENDIDIKAN KEBANGSAAN DALAM PANDANGAN GURU: MELACAK STRATEGI

Kata kunci: guru, kebangsaan, strategi pendidikan

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Blater In Remoh And Carok Traditions at Bangkalan District

Keywords : Blater, Maduranese Culture, ethnography

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Key word: etika, adat, resam, pola, kebijaksanaan hidup

Keywords: Emancipation of information, womens empowerment, mental revolution, Rasuna

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Oleh: Dr. Supartiningsih

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Oleh: Imam Wahyudi

Methods to uncover epistemology Ranggawarsita forecast above would require appropriate

Keywords: inner eye, forecast, truth.

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

etnik Muna di Kabupaten Muna, Provinsi Sulawesi Tenggara

Key Words: katoba ritual, character education, Muna etnic group

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Keywords : javanese culture, metaphysics, association pralogic, material changes, actual

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

The Leadership Ethics in Minangkabaus Aphorism

The Leadership Ethics in Minangkabaus adat aphorism is library research. Leaders

Key Words: leadership, ethics, way of life.

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Abdul Rokhmat Sairah

Keywords: Environmental Ethics, Rumah Gadang, Minangkabau, Architecture, West Sumatra.

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

Keywords: Wedhatama, Java, ontology, God, nature

Septiana Dwiputri Maharani

International Conference on Nusantara Philosophy 2016 November 1st-2nd, 2016

DISCOURSE OF "PAUGERAN IN UNWRITTEN LAW TRADITION OF KRATON