An Interpretation on the Fourth Principle of Pancasila: Toward Global Ethic (based on Indonesian-Islamic Perspectives)

By Muhammad Dudi Hari Saputra, International Relations Post-Graduate student, UGM.

Abstract
Sukarno asserts Pancasila is not an adaptation or imitation of the experience and knowledge of a foreign nation, but is born from the
experience and knowledge of Indonesian, which is based on the valuesof the Deity (God), Humanity, Unity, People-Ummah, Wisdom
and Justice/Adalah (Philosophist), Deliberation-Consensus (Democracy) and Social Justice. Although Pancasila inherent in the
nation's consciousness, but it contains global ethical values (internationalism) which relevance to Islam and Indonesian Philosophy,
because puts God (Wujud) as the basic structure. Thus, the 4th pillar of Pancasila is obligated to manifest the Principles.

Famous English philosopher and sociologist, namely Bertrand Russell once explained admiration for Pancasila. Russell considers
Pancasila is a creative synthesis between the Declaration of American Independence (which represents the ideology of liberal-
capitalist democracy) with the Communist Manifesto (which represents communist ideology). But this flattery does not make the
nation's founding father, Sukarno to approve the Russells flattery. Sukarno assumes that Pancasila is the work of Indonesian as a
nation state of consciousness, not as taught by foreigners, the following quotes by Sukarno.

Bertrand Russell's philosophy experts who said that the human race is now divided into two groups. Thomas Jefferson, the other
Group adheres to the teachings of the Communist Manifesto. Be very sorry, Lord Russell, but I think the hosts forgetting
something. I consider Mr. forget the existence of more than a thousand million people, the people of Asia and Africa, and perhaps
also the peoples of Latin America, which does not comply with the teachings of the Communist Manifesto or Declaration of
Independence. Remember, we both admired the teachings, and we have much to learn from both of them and we have been
inspired, in both of. So, with apologies to Lord Russel I respect all, the world is not entirely separated into two parties as he
thought. 1

Sukarno's refusal on the opinion of Russell is consistent attitude of the Indonesian nation that Pancasila is the foundation of the
nation-state that was born not because of adopting knowledge or experience of foreign nations, but because of the influence of
knowledge and experience since the beginning of Indonesia which has embraced the principles and values of the Deity,
Humanity, Unity, Leadership and Justice based on Indonesian principal.

1 Sukarno, Membangun Dunia Kembali, Jakarta, Deppen, 1960. Hlm. 16-17.

The view that Pancasila is made of native Indonesian people also triggered other figures, one of them was Mohammad Hatta.
Hatta explained that the socio-economic of Indonesia principles is a manifestation of the cultural and social conditions of
Indonesian society that emphasizes the cultural values of economic cooperation and mutual assistance as a manifestation of the
Indonesia communal-tradition. 2

German philosopher Heidegger argues that life is understood (or Maurice Ponty: We are Condemned to Meaning). Thus, 4th
pillar of Pancasila was not spared from a variety of interpretations, which often lead to disagreement. The word "kerakyatan" is
often interpreted as "Democracy", and the Indonesian Democratic ironically even this is interpreted based on the experience and
knowledge of the Western countries that are considered as the main reference Democracy. When in fact the Indonesian nation
has its own system of democracy based on their characteristics, instead of borrow or imitate democracy run by Western
countries because certainly not be appropriate because of differences in knowledge, experience and culture of the people of
Indonesia and western nations themselves.

Democracy is generally divided into two aspects, the first is the formal form of democracy and the second is the form of the
substance of democracy3, debate the implementation of democracy in Indonesia always dwell on the formal, that is how the ideal
form of democracy applied to the nation of Indonesia, for example: whether apply presidential or parliamentary democracy,
directly or indirectly. In fact, the discussion related formalities just how large-scale accommodation voice, not related to the
substance of the quality of democracy is based on Pancasila itself.

Sutan Sjahrir explained that the substance of democracy in Indonesia not to even confirm feudalism (hierarchical system, where
access to power is only owned by nobility/upper class) in the name of "nationalism"4. Unfortunately, The reality of the
implementations 4th pillar is following foreign nations (especially the west) and the substance that is incompatible with the
values of Pancasila, has been the subject of re-evaluation to explore our perceptions and principles of running 4th pillar on the
interpretation of Pancasila itself, namely; Belief in one God, just and civilized humanity, in the frame of the unity of Indonesia, so
as to build a state system that originates from the people who led deliberation-value representation based on wisdom, so as to
create social justice for all Indonesian people.

2 Mohammad Hatta, Persoalan Ekonomi Sosialis Indonesia, Jakarta, Penerbit Djambatan.

3 Kaelan, The Philosophy of Pancasila: The Way of life of Indonesian Nation, Yogyakarta, Paradigma Press, 2014. Hal. 226.
4 Soetan Sjahrir, Perjoeangan Kita, Jakarta, Guntur 49, 2010. Hal. 19.
Understanding Pancasila particular cannot be (partially), but must be holistic (overall). Understand and execute one item cannot
be negated Pancasila other grains, practice 4th pillar must rely also on the first principle, namely the belief in one God Almighty.
Tan Malaka argued that communist ideology are not suitable for people of Nusantara / Indonesia, even the Indonesian people
already know and can feel the importance of it with his Islamic socialism, Tan Malaka attitude as well as the nationalist-religious
attitude of other Muslim separating religion from politics / state, but still makes the principle of belief in one God/Tawhid as the
source of the value of life.5

Pillar of justice and civilized humanity is a consequence of the first principle of Belief in God Almighty. Humans who believe in
God are that could be a reflection of God (Khilafatullah fil ard). Thus becoming a fair-civilized man and then build a civilization
(virtues) that consequence to the ethical-moral justice for the individual and for society. Principal among spirituality and
humanity, mankind created a sense of unity, and will impact to a sense of tolerance and mutual-helps (gotong-royong). Thus, the
unity created by the divine principle-justice and civilized humanity and nature is universal, so that the principle of unity of
Indonesia is not confined to the Indonesian nation only, but to the entire world nation.

Unity of Indonesia (nationalism) is not patterned racism and narrow-minded, Indonesian unity created and bound by spiritual-
consciousness of humanity, which aims to create a system that has the wisdom and created the order of justice. Universal values
(Global Ethic) are not simply embraced by the Indonesian nation, but all nations of the world, Sukarno explains the third pillar is
internationalism. Between Nationalism and Internationalism no dispute or disagreement. It is true. That internationalism will be
unable to grow and develop in addition to the above strong fundament of nationalism.

(But) no organization of the United Nations that is the best proof of this? There used to be the League of Nations. Now there is the
United Nations. The name itself shows that nations covet and need an international body, in which each nation has an equal
position. Internationalism was not cosmopolitans, which is a denial of nationalism, anti-national and indeed contrary to reality.

Sukarnos criticized; too often union of nations is used as a forum for the purposes of narrow national or class purposes only. Too
often, goals are noble and lofty ideals of the UN Charter obscured by business for profit national or national prestige. True
internationalism must be based on equality of honor. Equation awards and on the basis of a practical use of the truth, that all men
are brothers. To quote the United Nations Charter - a document that is often forgotten, thus internationalism must "reaffirm the
belief, based on the rights of same-for the nations, both large and small". 6

5 Tan Malaka, Materialisme Dialektika Logika, 1943.

6 Sukarno, Op Cit.
Interpretation to 4th pillar of Pancasila
After discussion 1st-3rd pillar, then we can explain the 4th which has a relationship and unity with the other pillars, 4 th pillar
starting from the kerakyatan/ummah, populist democracy here is not interpreted by foreigners, but the above interpretation of
Pancasila democracy, interpretation of the Indonesian nation. That is, people who have an agreement with a system that aims to
create a faithful, justice and civilized people (so-called kerakyatan).

After assessing the ideal form of political system is democratic, then the discussion 4th pillar entered into an ideal form of his
philosophical-moral, which is representative by the wisdom leadership. So do not adhere to the principle of Pancasila voice of the
people is the voice of God (vox populi vox dei), because not all the people's voice has values wisdom. According to Nietzsche;
humans if mob tend to "madness", which Aristotle referred to as Mobocracy (government led by the people, but people do not
have the knowledge), and because many people's voice not relying considered the value of the Deity (wisdom)7. Thus, the
people's voice needs to be represented by a representative-leadership that has a value of wisdom, not the interests of power.

Attitude Pancasila does not mean limiting the people's voice, but the voice of Pancasila while maintaining the sovereignty of the
people as base state system, the voice of the people's sovereignty is guarded by Pancasila not related people majority-minority
voice, but the sound principles of the people themselves, whether based on the values of Pancasila or not. Likewise, contrary to
the system of representation, Pancasila does not want any tyrannical or authoritarian oligarchy (State course conducted by a
group of representatives who are not experts and concerned interest groups, not the people as a whole), people representative
(council of experts/specialists) according to Pancasila should consist of human who has the complete human wisdom (value of
Humanity-Justice and Spirituality), not the interests of-power. 8

This opinion is in line with Plato, Aristotle and al-Farabi (Madinah Fadhillah) who also believes that humans are social beings
who have a tendency to live in a society (state) with the purpose in addition to the basic needs of life also achieve material and
spiritual happiness in the world and in the hereafter. And leadership criteria according to Al-Farabi were a philosopher who has
a prophetic character of the nature of the God, which when viewed from the perspective of Indonesian, and then the value is
equal to Pancasila. 9

7 The Concise Oxford Dictionary of Quotations,uie third edition, Oxford University Press, 1993.
8 Kaelani, Op Cit. Hal. 246.
9 Al-Farabi, Abu Nasr. Mabadi Ara Ahl Al-Madina Al Fadila, (diterjemahkan oleh R. Walzer. Al-Farabi on The Perfect State), Oxford:
Claendon Press, 1985.
And Pancasila takes the moderate road manners. Sukarno called it a guided democracy, guided democracy is a democratic
system based on the characteristics of Pancasila/Indonesia. That kinship, without anarchy-liberalism and autocracy-dictator10.
Pancasila moderation has recognized the sovereignty of the people and the sovereignty representative-leadership as executor of
the values of Pancasila, the relationship between the people and the representatives-leadership through consultation
mechanisms (Musyawarah), according to the Council following Sukarno stated in his speech:

There is no competition between the dispute/contrary opinions, no resolutions and resolutions reply. There is no pro-pro, but
only a steadfast effort to find a common basis in problem solving something. This kind of discussion arises consensus, unanimity
of opinion, which is stronger than at any resolution that imposed or that may not be favored by the minority.11

Musyawarah is the noble valuesof the Indonesian nation, as stipulated in Pancasila, musyawarah is a form of deliberation, which,
according to Habermas in the book of Communicative Rationality that the complex human rationality is currently only able to
produce a positive thing if communicated in order to reach a common goal. According to Honneth, deliberative communication is
communication-depth, open and equal to the communities (public) or any other person, regardless of minority or majority.

So in deliberation consensus, there is no dominance participation of the people's voice against the dominance of representative-
leadership vote (executive, legislative and judicial), but all sound correlate and heard, both the voice of the people and their
leaders sound mutual consultations (equivalent communication) to create a decision (consensus) together based on the
principles of Pancasila, thus the next destination will be reached; Social justice for all Indonesian people.12

10 Amanat Presiden RI pada Hari Ulang Tahun Proklamasi Kemerdekaan Republik Indonesia pada tanggall 17 Agustus 1960 dengan judul Jalannya
Revolusi Kita. Tujuh Bahan Pokok Indoktrinasi, Cetakan ke II. Departemen Penerangan, Tujuh Bahan Pokok Indoktrinasi, Jakarta: Percetakan
Negara.
11 Sukarno, Op Cit. Hal. 21.
12 Jurgen Habermas, Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy, Massachusetts, The MIT Press, 1996.
 Bibliography

Al-Farabi, Abu Nasr. Mabadi Ara Ahl Al-Madina Al Fadila, (diterjemahkan oleh R.Walzer. Al-Farabi on The Perfect State), Oxford: Claendon Press, 1985.

Amanat Presiden RI pada Hari Ulang Tahun Proklamasi Kemerdekaan Republik Indonesia pada tanggal 17 Agustus 1960 dengan judul Jalannya Revolusi
Kita.Tujuh Bahan Pokok Indoktrinasi, Cetakan ke II. Departemen Penerangan, Tujuh Bahan Pokok Indoktrinasi, Jakarta: Percetakan Negara.

Sukarno, Membangun Dunia Kembali, Jakarta, Deppen, 1960. Hlm. 16-17.

Habermas, Jurgen, Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy, Massachusetts, The MIT Press, 1996.

Hatta, Mohammad, Persoalan Ekonomi Sosialis Indonesia, Jakarta, Penerbit Djambatan.

Kaelani, The Philosophy of Pancasila: The Way of life of Indonesian Nation, Yogyakarta, Paradigma Press, 2014. Hal. 226.

Malaka, Tan, Materialisme Dialektika Logika, 1943.

Sjahrir, Soetan, Perjoeangan Kita, Jakarta, Guntur 49, 2010. Hal. 19.

The Concise Oxford Dictionary of Quotations, uie third edition, Oxford University Press, 1993.