=== CHAPTER I
INTRODUCTION
1.1 Background
Thinking about the links between philosophy and politics actually have to be found in Plato's idea that understanding the philosophy and politics in terms of same-terms, the aim is to rationalize the political order according to the results of philosophical reflection and to institutionalize the philosophical search for knowledge as the main principle of political order. This thought is also followed by Aristotle, who looked at purely as a political praxis, a lot depends on good habits and clear thinking.
Nietzsche's philosophy supports the idea of illustrating the life-forming practices of struggle and failure and the ecstatic energy of the wave-tide-a change of form of idealism through the thousands of dark nights of progress towards achieving vibrant.
Like Nietzsche, Gramsci says that 'true philosophy is not an isolated branch of study, but in itself contains all the elements needed to construct the fundamental conceptions of the world total and integral and everything needed to create an integrated political community organizations in the life humans'. (Gramsci, Selections from Prison Notebooks, 1933). Accordingly, he directs Gramsci's political philosophy, and his philosophy is entirely political. In other words, Gramsci saw philosophy as a political education, and politics as an arena to apply philosophical knowledge.
Gramsci fully agree with Sartre that is needed is' a theory that puts knowledge in the world and that specify the negativity. And it must be understood that knowing is not knowledge about these ideas, but practical knowledge of all things'. (Sartre, "Search for a Method", 1963).
This idea is then forwarded by Karl Marx who saw that philosophy is a true autodidact: people who work, produce, and think it is education for themselves through various activities that they do. Marx's view that the praxis of individuals are in a dialectical relationship with history; through praxis, human beings are collectively creating their history, which then restrict and require it. Philosophy and political education, in the thought of Marx, tends to be explained to the instrumental problems that can only be solved through technical and organizational rationality.
Clear that the role of philosophy is very important to raise awareness about the deeper realities of life that we face. During this, our nation is stuck in a pattern of thought-to borrow a phrase Jameson, epthlessness as a result of our too dazzled him with the appearance and shape, but often ignore the substance and nature of things. Therefore, be worthwhile to rethink the ideas of thinkers on the subject of political philosophy as education, politics without considering based on clear thinking and deep reflection about the reality of life that we face will only give birth policies that far from considering the aspirations and interests of the people.
Gramsci's intellectuals classifies into two groups. The first is the traditional intellectual kind of teachers, scholars, and administrators are constantly doing the same from generation to generation, a majority (or all of the work) is based on scientific interest, and second is the organic intellectual, who is seen as Gramsci directly related to the class or companies that use them for various purposes, as well as to enlarge the power and control. Organic intellectual is then brought winds of change in society because they are working on the basis of practical interest. And the direction in which the change-improvements and collapse-much depends on the politicians and businessmen who use the services of intellectuals for their interest, other than an intellectual autonomy or independence to accept or reject the 'orders' given.
Attempts to associate with political philosophy and social transformation in society have also figures in the thought of critical theory which, according to Theodor Adorno and Max Horkheimer in Dialectic of Enlightenment (1972), distinguishes itself from the theory of 'traditional' with the claim as a theory that has' practical purposes'. In this case, critical theory to find inspiration in the "Theses on Feurbach" Marx's eleventh-famous: During this, philosophers have only interpreted the world, with a variety of ways, but more important is how to change it.
Critical theory is a critique of capitalism, apropriasinya of collective values, and komodifikasinya over all aspects of modern society. He gave us a better understanding of current social conditions, how these conditions change, how these conditions are transformed, how these conditions interact with each other, what the laws that govern their transformations, and how the condition- conditions that maintain their validity. This complex task is achieved through multi-disciplinary approach that integrates the various perspectives that come from many different fields of study. These areas include economic studies, history, philosophy, politics, psychology, and sociology. However, it does not mean that critical theory is limited to these fields. Contrary to the belief of many scientists, critical theory essentially self-reflexive and controlled value. The ultimate goal of critical theory today is to transform society into a society that is fair, rational, humane, and peaceful.
We need to quote Paulo Freire's views on the importance of education as a tool for building political consciousness, in the hope that we can reflect from these ideas to improve our educational system and political order of our nation into a nation that is more equitable and democratic.
As written by Peter L. Berger in "Pyramids of Sacrifice" (1974), in the early 1960s, before the military coup, Paulo Freire and his coworkers has been experimenting with a new method of reading and writing education in the Northeast region of Brazil. The basic idea in the new approach is simple: to teach reading and writing is not a stand-alone activity, but is part of a larger activity to expand the horizons of people who previously illiterate. One important aspect of this activity yag is political. The people that are illiterate learn to read and write through a discussion of various topics-called Freire as generative themes pertaining to social life that they face daily. For the proletariat who are undergoing the process of impoverishment in the Northeast region, this is mainly meant confiscation, extortion, and oppression. The aim of education is to incorporate the 'literacy' with the intention instill awareness about the facts of oppression, and also the understanding of all the forces (economic, political, social structure) are considered as causes of the facts of this oppression. However, Freire was particularly concerned to foster the development of political consciousness than the eradication of illiteracy itself. So, in essence, his method is a method of political education, more accurately, the method of education for political activity.
These political objectives, rather than discussion, the technical renewal in education to read and write, which raises interest in Freire's method throughout the world. He calls his method as concientizacao-literally means 'aware'. The term was later international fame-as concientizacion in Latin America, as Bewusstmachung among the German left, and as consciousness raising in the United States. In ordinary usage of that term today, the link of the original studies excluded. However, the 'awareness raising' is seen as a method for teaching the oppressed groups of any kind in order to understand his condition and invigorate them politically in order to change their own condition.
"Pedagogy of the Oppressed" his (1970), Freire also focus on a transformed consciousness of this kind, but dedicated to the empowerment of the oppressed (poor farmers in Central America) through various methods, including self-directed and appropriate education. He also refers to the false consciousness of the oppressors, and stressed the need to direct the oppressors in order to see how reification has led to dehumanization of both the oppressor and the oppressed. Freire's main focus lies in the efforts for social transformation of the political oligarchy of Latin American society by providing better education to the oppressors and the oppressed through the self-critical reflection (conscientisation) regarding socio-political situation they face to turn her into situations better, more equitable , and more humane.
Written by Faizin-Sulistio, at the source.
Papers PPKN ABOUT EDUCATION FOUNDATION Pancasila
Posted on September 4, 2008 by xipemai
CHAPTER I
INTRODUCTION
1.1 Background
Fact of life for our state and nation of Indonesia can not dilepaspisahkan from past history. So it is with the formation of the Unitary Republic of Indonesia, including the Pancasila as the basis for his country. History of the past with the present and the future is a continuing series of time and continuously. In the course of history as the Basic Philosophy Pnacasila existence of the Republic of Indonesia has experienced various kinds of interpretation and political manipulation in accordance with the interests of the ruler for solid and erect power hiding behind the legitimacy of the state ideology of Pancasila. Even once again debated the truth and accuracy as the Association and the Philosophy of the Republic of Indonesia. For the Indonesian nation does not have the slightest doubt about the truth and accuracy of Pancasila as the basic philosophy of life and the state.
In appreciation and Implementing Guidelines Pancasila can trace our history in the past and try to see the tasks that we waistband to the future, both of us aware of the need to appreciate and practice of Pancasila. The history behind the various trials has been passed against Pancasila, but history shows clearly that he rooted earth Pancasila Indonesia always able to overcome the national trials in the past. From history, we got a very valuable lesson that so far we have not Pancasila biodiversity and also we have not properly amalkan.
Appreciation is an inner process which requires the introduction and before the internalized sense of what it will be internalized. Furthermore, after a soak in the liver, then pengamalannya akna feel like something out of esadaran itself, will be felt as something that becomes part and also the purpose of life. Meanwhile, the observation to the tasks of history that we waistband to the future filled with all possibilities, it also makes us aware the need for appreciation and practice of Pancasila.
2.1 Definition
Pancasila term etymologically derived from Sanskrit. In Sanskrit has a meaning of Pancasila are:
Panca means five
Syila means rock joints, the base / base
Syiila means the rules of good behavior
Pancasila is the philosophical foundation of the Republic of Indonesia, which is officially endorsed by PPKI on August 18, 1945 and listed in the Preamble of the 1945 Constitution, promulgated in the Gazette of the Republic of Indonesia Year. No. II. 7 dated February 15, 1946 in conjunction with the 1945 Body Bar.
Worldview of a nation is a matter of choice, the decision problem of a nation about the common life which is considered good. Pancasila as the nation's view of life, means that the values contained in Pancasila was used as a guide and handle Adlam set of human attitudes and behavior of Indonesia in relation to God, society and the universe.
Pancasila as the basic state, this means that the values contained in Pancasila was used as a basis and guidance in organizing the governance of national life as defined by the 1945 Constitution.
WRITING 1.3 Methods
Pengmpulan method is a way of collecting data of a material to be used as a paper / report to the data collected can provide confirmation on paper.
In preparing this paper the authors use the method of study of literature that is by collecting, analyzing certain evidence to obtain facts and a strong conclusion. Where the collection of data obtained from various sources as an ingredient to be used as a paper.
CHAPTER II
ISSUES
The proclamation of Indonesian independence on August 17, 1945 is a source of law for the creation, delivery, and the existence of the Unitary Republic of Indonesia as an independent and sovereign state. Formation, birth, and the existence of the Unitary Republic of Indonesia are not the final destination Indonesian struggle, but it is a means to achieve national goals and national objectives are coveted.
1945 Changes occur only made to the torso and explanation, no guarantee because it has a fixed position and attached themselves, along with the development and modernization changes are highly influential impact on the life of nation and state. Realizing that what happened in Indonesia ketidakrukunan this disturbing national unity, as in the Dutch colonial period and the failed Communist uprising in 1965. To overcome the possibility of national disintegration caused ketidakrukunan a very pluralistic society, all this can only be solved by the 1945 Constitution and Pancasila as one of the juridical law. None of the life of integrative and disintegratif factors that can lead the nation on the strength or otherwise ruin.
Pancasila as contained in paragraph IV of the 1945 opening of the Indonesian nation in the journey of life, especially political life and constitutional history of Indonesia, have experienced the perception and interpretation in accordance with the will and interests of the powerful during his reign lasted. Even once again debated the truth and accuracy as the basis and philosophy of the Republic of Indonesia and the Indonesian nation almost on the brink of schism despite previously been agreed with the national consensus on June 22, 1945 and dated August 18, 1945.
There are also times where efforts to change the Pancasila with the revolts of weapons, the solution takes many years and require many sacrifices of the people. In addition to various other factors, a protracted insurgency was clearly deprive the nation of Indonesia to build toward the realization of an ideal society.
Straight implementation of the Pancasila, also got the obstacles with the perversion maketh Pancasila Pancasila as a shield to smuggle ideology and other ideologies are in fact contrary to the values of Pancasila. This period was marked among others by giving meaning to Pancasila as "Nasakom", presenting the notion of "Indonesian Socialism" as applied Marxism in Indonesia and many other deviations that are more fundamental. This perversion of Pancasila period increased kesimpangsiurannya because each political force, faction or group in society at that time giving a narrow meaning to the Five Principles for profit and its own interests.
For the Indonesian nation, again questioned the Pancasila as the basis of the state as well as means turning back the clock of history needles, which means bringing our nation back to the beginning laid the foundations of an independent Indonesia. Questioning again the Pancasila as the Constitution of the means to confront again the national agreement and menciderakan noble agreement of the Indonesian nation has solemnly we cherish from the date of August 18, 1945, is that since the inception of the Body Trunk Opening and 1945, which supports the Pancasila.
CHAPTER III
DISCUSSION
1.3 BASIS OF EDUCATION Pancasila
1. Historical foundation
Every nation has the ideology and philosophy of life that differ from one another, taken from the values that grow, live and develop in the life of the nation concerned. So it is with an ideology of Pancasila, the Indonesian nation and way of life excavated from the traditions and cultures to grow, survive and thrive in the life of the Indonesian nation itself history of his birth and grew into a great nation as experienced by two former great kingdom of Sriwijaya and Keprabuan Kedatuan Majapahit.
After proceed in the long history of travel range up to the stage pematangannya by the founders of the state at the time of going to establish an independent state of Indonesia has succeeded in designing a state precisely the basis is based on the values that have to grow, survive and thrive in society and the Indonesian people who later formulated and systematized in the country's basic design, called Pancasila. The name first given by one of penggagasnya Ir. Sukarno in a speech on 1 June 1945 in the trial Investigation Agency Efforts Preparation of Indonesian Independence (BPUPKI) for advice and guidance of a friend who was a linguist.
Thus it is clear to us that historically the nation's life can not be dilepaspisahkan from Indonesia and with the values of Pancasila and has produced such high confidence of the Indonesian people to truth and accuracy of Pancasila as the basic philosophy of life of the nation and the Republic of Indonesia, since the official authorized to basic state of the Republic of Indonesia on August 18, 1945 by the Preparatory Committee for Indonesian Independence until today and God willing, for ever.
2. Cultural foundation
Worldview of a nation is something that can not be dilepaspisahkan of life of the nation concerned. Nations that do not have a view of life is a nation that has no identity (identity) and personality, so it will easily be swayed in a life, especially at times when facing various challenges and influences that came from outside or that arise from within , especially in this era of globalization.
Pancasila as the Indonesian way of life is the nation's identity and personality which is the crystallization of the values that live and thrive in a culture of Indonesian society itself by having the nature of openness so that it can adapt itself with and against the times in addition to having the internal dynamics in the process of selective adaptation is done. Thus it can enrich the next generation of Pancasila values in accordance with the age level of development and the challenges it faces, especially in science and technology superiority without losing its identity.
3. Juridical basis
Paragraph IV of the 1945 opening of a constitutional juridical foundation, among others, it includes the formulation and structure of sila-state principles of Pancasila as the basis for a legitimate, true and authentic as follows:
1. Belief in God Almighty
2. Just and civilized humanity
3. Unity of Indonesia
4. Olrh led populist wisdom of representative deliberation
5. Social justice for all Indonesian people
Torso 1945 was a constitutional basis for the juridical basis of the state contained in the Preamble of the 1945 Constitution and further elaborated in detail in chapters and verses contained in the 1945 Body Bar.
4. Philosophical foundation
The values contained in the formulation of the precepts, principles of Pancasila is the philosophical and objective is the philosophy of the Indonesian nation has to grow, survive and thrive long before the founding of the Republic of Indonesia. Therefore, as a logical consequence of a moral obligation to all the people of Indonesia to be able to realize them in everyday life both social life and the life of nation and state.
As a basic philosophy of the state, the Pancasila should be sunber for every action the organizers of the state and animates any statutory regulations applicable in Indonesia.
2.3 POSITION AND FUNCTION Pancasila
1. Pancasila as the views Life Nation
Human beings as creatures of Almighty God in the struggle to achieve a more perfect ehidupan always require the noble values that dijunjungnya as a way of life. Noble values is a measure of goodness associated with things that are fundamental and enduring in human life, such as ideals to achieve in human life.
The process of formulating the views of community life and institutionalized poured into the nation's view of life called the ideology of the nation (national) and subsequently view of life and institutionalized people poured into the country way of life known as the state ideology.
Worldview transformation of society into the view of life and eventually became the nation's basic view of life also occurred on the views of Pancasila. Pancasila before formulated a basic state and state ideology, its values have been found on the Indonesian people in the customs, cultures and religions as a way of life of Indonesian society. With a clear view of life, the people of Indonesia will maniliki grip and the guidelines how to recognize and solve various problems of political, social, cultural, eonomi, legal, defense and other issues in society that the more advanced movements.
Pancasila as the nation's outlook on life is sutau crystallization of the values of living in Indonesian society, the view of life is upheld by its citizens because of Pancasila philosophy of life rooted in culture and outlook on life and society. Thus, Pancasila philosophy of life for the Indonesian nation is unity in diversity should be a unifying principle that nations should not be deadly diversity.
2. Pancasila as the Constitution of the Republic of Indonesia
Pancasila in its position is often referred to as the Basic Philosophy or Philosophy of the State Association (Philosofische Grondslag) from the state, nation or ideology (Staatsidee). In this sense Pancasila is a fundamental value and norms to regulate state government or in other words Pancasila is a basis to set the state administration. Pancasila is the source of all sources of law, principles of Pancasila is a source of state law which is constitutionally set the country of the Republic of Indonesia and all the elements of folk, regional and state government.
Pancasila as the basic position of these countries can be broken down as follows:
a. Pancasila as the basic state is the source of all sources of Indonesian law.
b. Covers atmosphere of Psychotherapy 1945.
c. Realize the ideals of the legal basis of state law (whether written or not the basic law of writing).
d. Containing megharuskan norms of the Constitution contains content that requires the government and other state executives.
e. Sumer is the spirit of the Constitution in 1945, for administering the country, the implementers of government.
As has already been determined by the formation of the state that the main goal is the formulation of Pancasila as the basis for the Indonesian state. Therefore, the principal function is the Pancasila as the basis for country of Republic of Indonesia. This is in accordance with the juridical basis as set forth in the Preamble to the 1945 MPR Decree No. XX/MPRS/1966.
3. The ideology of Pancasila as the Indonesian Nation
As a nation and the state ideology of Pancasila Indonesia then in essence not only a result peranungan or thoughts of someone or a group of people as other ideologies in the world, Namu Pancasila values removed from the customs, cultural values and religious values inherent Indonesian community living in the view before forming the state in other words the elements that are material (material) Pancasila appointed none other than his own view of life of Indonesian society, so that this nation is a materialist movement (original material) Pancasila.
MENTAL AS 3.3 Pancasila, PERSONALITY, LIFE AND BASIC STATE VIEWS
Every nation that wants to stand firm and clear about which direction to accomplish goals that are in need of outlook on life. With a view of life is something people will look at the problems faced by determining the direction and the way how people solve the problems earlier. Without a view of life is something the nation will feel continued to vacillate in the face of huge problems that would arise, whether these problems within the community itself and major problems of mankind in the association community of nations in this world. With a clear view of life that any nation will have a handle and guidelines on how he solves the problems of political, economic, social and cultural movements that arise in a more advanced society. Based on the view that life is also something the nation will establish itself.
In this worldview contained basic concepts about life aspired to by any nation, embodied the deepest thoughts and ideas about the nation's something that is considered good form of life. In the end, outlook on life and a nation is a crystallization of the values held by the nation itself, which is believed to be the truth and lead the nation's determination to make it happen. That's why dalammelaksanakan development for example, we can not simply imitate or emulate a model by other nations, without adjusting the view of life and the need for self-integrity of our nation. A pattern of development which may be good and satisfying for any nation, not necessarily good or satisfactory to the other nations.
Because that's the view of life of a nation is a very fundamental problem for the robustness and sustainability of any nation.
Pancasila is the soul of the entire people of Indonesia, the Indonesian people's personality, outlook on life and people of Indonesia, and the foundation of our country. In addition, it is for us the Pancasila as well as a life goal Indonesian nation. Pancasila for us is the view of life, consciousness and moral ideals that include psychological and character that has been entrenched in the culture of the Indonesian nation. Is a culture that teaches that human life would be if they can be developed mencaai happiness harmony and balance, both in human life as a person, in human relationships with society, the human relationship with nature, in man's relationship with his Lord, and in pursuit of progress and happiness outwardly spiritual.
The Republic of Indonesia in achieving its independence, and travel beyond the road with various different styles. Indonesian nation was born after passing a very long struggle, by giving all the sacrifice and resist all kinds of suffering. Indonesian nation was born that way and taken his own path, which is hasila between the historical process in the past, challenges and ideals of the struggle of life in the future, which altogether form the personality itself, which together with the birth of the Nation, the personality is determined as a basic outlook on life and the Pancasila state.
Therefore, the Pancasila was not born suddenly in 1945, but has gone through a long process, matured by the historical struggle of our own people, by looking at the experiences of other nations, with the great idea was inspired by the world, while still rooted in personality and ideas our own great nation.
Because Pancasila has become a way of life rooted in the personality of the nation, then he was accepted as the basis of the state constitution that govern life. This can be seen in history that even though stated in a slightly different formulation, but in three of the Constitution we've ever had is in the Preamble of the 1945 Constitution, Preamble to the Constitution of the Republic of Indonesia States and the Preamble to the Constitution RI (1950) Pancasila remains contained therein .
Thus, the Pancasila, Indonesia's dig from the earth itself is:
1) The basis of our country, the Republic of Indonesia, which is the source of all sources of law in our country.
2) the Indonesian people's view of life that can unite us, and provide guidance in achieving prosperity and happiness outwardly and inwardly in our society's diverse nature.
3) Soul and personality Indonesian nation, because Pancasila provide a unique style to the Indonesian nation, and can not be separated from the Indonesian nation, aserta are characteristics that distinguish the Indonesian people from other nations.
4) The objective to be achieved by the Indonesian people, namely a fair and prosperous nmasyarakat equitable based on Pancasila and spiritual material in the container Homeland independent, sovereign, united, and berkedaulatan nation livelihood of the people in an atmosphere that is safe, peaceful, orderly and dynamic as well in the association world that is free, friendly, orderly and peaceful.
5) Agreement approved by the noble people of Indonesia by the Indonesian people's representatives before and after the proclamation of independence that we cherish, not simply because he had recovered from the content of the personality and ideals of the Indonesian people who are buried centuries ago, but because of Pancasila have been able to prove the truth when tested by the history of national struggle.
Therefore what is important is how we understand, appreciate and practice the Five Principles in all aspects of life.
INTRODUCTION
1.1 Background
Thinking about the links between philosophy and politics actually have to be found in Plato's idea that understanding the philosophy and politics in terms of same-terms, the aim is to rationalize the political order according to the results of philosophical reflection and to institutionalize the philosophical search for knowledge as the main principle of political order. This thought is also followed by Aristotle, who looked at purely as a political praxis, a lot depends on good habits and clear thinking.
Nietzsche's philosophy supports the idea of illustrating the life-forming practices of struggle and failure and the ecstatic energy of the wave-tide-a change of form of idealism through the thousands of dark nights of progress towards achieving vibrant.
Like Nietzsche, Gramsci says that 'true philosophy is not an isolated branch of study, but in itself contains all the elements needed to construct the fundamental conceptions of the world total and integral and everything needed to create an integrated political community organizations in the life humans'. (Gramsci, Selections from Prison Notebooks, 1933). Accordingly, he directs Gramsci's political philosophy, and his philosophy is entirely political. In other words, Gramsci saw philosophy as a political education, and politics as an arena to apply philosophical knowledge.
Gramsci fully agree with Sartre that is needed is' a theory that puts knowledge in the world and that specify the negativity. And it must be understood that knowing is not knowledge about these ideas, but practical knowledge of all things'. (Sartre, "Search for a Method", 1963).
This idea is then forwarded by Karl Marx who saw that philosophy is a true autodidact: people who work, produce, and think it is education for themselves through various activities that they do. Marx's view that the praxis of individuals are in a dialectical relationship with history; through praxis, human beings are collectively creating their history, which then restrict and require it. Philosophy and political education, in the thought of Marx, tends to be explained to the instrumental problems that can only be solved through technical and organizational rationality.
Clear that the role of philosophy is very important to raise awareness about the deeper realities of life that we face. During this, our nation is stuck in a pattern of thought-to borrow a phrase Jameson, epthlessness as a result of our too dazzled him with the appearance and shape, but often ignore the substance and nature of things. Therefore, be worthwhile to rethink the ideas of thinkers on the subject of political philosophy as education, politics without considering based on clear thinking and deep reflection about the reality of life that we face will only give birth policies that far from considering the aspirations and interests of the people.
Gramsci's intellectuals classifies into two groups. The first is the traditional intellectual kind of teachers, scholars, and administrators are constantly doing the same from generation to generation, a majority (or all of the work) is based on scientific interest, and second is the organic intellectual, who is seen as Gramsci directly related to the class or companies that use them for various purposes, as well as to enlarge the power and control. Organic intellectual is then brought winds of change in society because they are working on the basis of practical interest. And the direction in which the change-improvements and collapse-much depends on the politicians and businessmen who use the services of intellectuals for their interest, other than an intellectual autonomy or independence to accept or reject the 'orders' given.
Attempts to associate with political philosophy and social transformation in society have also figures in the thought of critical theory which, according to Theodor Adorno and Max Horkheimer in Dialectic of Enlightenment (1972), distinguishes itself from the theory of 'traditional' with the claim as a theory that has' practical purposes'. In this case, critical theory to find inspiration in the "Theses on Feurbach" Marx's eleventh-famous: During this, philosophers have only interpreted the world, with a variety of ways, but more important is how to change it.
Critical theory is a critique of capitalism, apropriasinya of collective values, and komodifikasinya over all aspects of modern society. He gave us a better understanding of current social conditions, how these conditions change, how these conditions are transformed, how these conditions interact with each other, what the laws that govern their transformations, and how the condition- conditions that maintain their validity. This complex task is achieved through multi-disciplinary approach that integrates the various perspectives that come from many different fields of study. These areas include economic studies, history, philosophy, politics, psychology, and sociology. However, it does not mean that critical theory is limited to these fields. Contrary to the belief of many scientists, critical theory essentially self-reflexive and controlled value. The ultimate goal of critical theory today is to transform society into a society that is fair, rational, humane, and peaceful.
We need to quote Paulo Freire's views on the importance of education as a tool for building political consciousness, in the hope that we can reflect from these ideas to improve our educational system and political order of our nation into a nation that is more equitable and democratic.
As written by Peter L. Berger in "Pyramids of Sacrifice" (1974), in the early 1960s, before the military coup, Paulo Freire and his coworkers has been experimenting with a new method of reading and writing education in the Northeast region of Brazil. The basic idea in the new approach is simple: to teach reading and writing is not a stand-alone activity, but is part of a larger activity to expand the horizons of people who previously illiterate. One important aspect of this activity yag is political. The people that are illiterate learn to read and write through a discussion of various topics-called Freire as generative themes pertaining to social life that they face daily. For the proletariat who are undergoing the process of impoverishment in the Northeast region, this is mainly meant confiscation, extortion, and oppression. The aim of education is to incorporate the 'literacy' with the intention instill awareness about the facts of oppression, and also the understanding of all the forces (economic, political, social structure) are considered as causes of the facts of this oppression. However, Freire was particularly concerned to foster the development of political consciousness than the eradication of illiteracy itself. So, in essence, his method is a method of political education, more accurately, the method of education for political activity.
These political objectives, rather than discussion, the technical renewal in education to read and write, which raises interest in Freire's method throughout the world. He calls his method as concientizacao-literally means 'aware'. The term was later international fame-as concientizacion in Latin America, as Bewusstmachung among the German left, and as consciousness raising in the United States. In ordinary usage of that term today, the link of the original studies excluded. However, the 'awareness raising' is seen as a method for teaching the oppressed groups of any kind in order to understand his condition and invigorate them politically in order to change their own condition.
"Pedagogy of the Oppressed" his (1970), Freire also focus on a transformed consciousness of this kind, but dedicated to the empowerment of the oppressed (poor farmers in Central America) through various methods, including self-directed and appropriate education. He also refers to the false consciousness of the oppressors, and stressed the need to direct the oppressors in order to see how reification has led to dehumanization of both the oppressor and the oppressed. Freire's main focus lies in the efforts for social transformation of the political oligarchy of Latin American society by providing better education to the oppressors and the oppressed through the self-critical reflection (conscientisation) regarding socio-political situation they face to turn her into situations better, more equitable , and more humane.
Written by Faizin-Sulistio, at the source.
Papers PPKN ABOUT EDUCATION FOUNDATION Pancasila
Posted on September 4, 2008 by xipemai
CHAPTER I
INTRODUCTION
1.1 Background
Fact of life for our state and nation of Indonesia can not dilepaspisahkan from past history. So it is with the formation of the Unitary Republic of Indonesia, including the Pancasila as the basis for his country. History of the past with the present and the future is a continuing series of time and continuously. In the course of history as the Basic Philosophy Pnacasila existence of the Republic of Indonesia has experienced various kinds of interpretation and political manipulation in accordance with the interests of the ruler for solid and erect power hiding behind the legitimacy of the state ideology of Pancasila. Even once again debated the truth and accuracy as the Association and the Philosophy of the Republic of Indonesia. For the Indonesian nation does not have the slightest doubt about the truth and accuracy of Pancasila as the basic philosophy of life and the state.
In appreciation and Implementing Guidelines Pancasila can trace our history in the past and try to see the tasks that we waistband to the future, both of us aware of the need to appreciate and practice of Pancasila. The history behind the various trials has been passed against Pancasila, but history shows clearly that he rooted earth Pancasila Indonesia always able to overcome the national trials in the past. From history, we got a very valuable lesson that so far we have not Pancasila biodiversity and also we have not properly amalkan.
Appreciation is an inner process which requires the introduction and before the internalized sense of what it will be internalized. Furthermore, after a soak in the liver, then pengamalannya akna feel like something out of esadaran itself, will be felt as something that becomes part and also the purpose of life. Meanwhile, the observation to the tasks of history that we waistband to the future filled with all possibilities, it also makes us aware the need for appreciation and practice of Pancasila.
2.1 Definition
Pancasila term etymologically derived from Sanskrit. In Sanskrit has a meaning of Pancasila are:
Panca means five
Syila means rock joints, the base / base
Syiila means the rules of good behavior
Pancasila is the philosophical foundation of the Republic of Indonesia, which is officially endorsed by PPKI on August 18, 1945 and listed in the Preamble of the 1945 Constitution, promulgated in the Gazette of the Republic of Indonesia Year. No. II. 7 dated February 15, 1946 in conjunction with the 1945 Body Bar.
Worldview of a nation is a matter of choice, the decision problem of a nation about the common life which is considered good. Pancasila as the nation's view of life, means that the values contained in Pancasila was used as a guide and handle Adlam set of human attitudes and behavior of Indonesia in relation to God, society and the universe.
Pancasila as the basic state, this means that the values contained in Pancasila was used as a basis and guidance in organizing the governance of national life as defined by the 1945 Constitution.
WRITING 1.3 Methods
Pengmpulan method is a way of collecting data of a material to be used as a paper / report to the data collected can provide confirmation on paper.
In preparing this paper the authors use the method of study of literature that is by collecting, analyzing certain evidence to obtain facts and a strong conclusion. Where the collection of data obtained from various sources as an ingredient to be used as a paper.
CHAPTER II
ISSUES
The proclamation of Indonesian independence on August 17, 1945 is a source of law for the creation, delivery, and the existence of the Unitary Republic of Indonesia as an independent and sovereign state. Formation, birth, and the existence of the Unitary Republic of Indonesia are not the final destination Indonesian struggle, but it is a means to achieve national goals and national objectives are coveted.
1945 Changes occur only made to the torso and explanation, no guarantee because it has a fixed position and attached themselves, along with the development and modernization changes are highly influential impact on the life of nation and state. Realizing that what happened in Indonesia ketidakrukunan this disturbing national unity, as in the Dutch colonial period and the failed Communist uprising in 1965. To overcome the possibility of national disintegration caused ketidakrukunan a very pluralistic society, all this can only be solved by the 1945 Constitution and Pancasila as one of the juridical law. None of the life of integrative and disintegratif factors that can lead the nation on the strength or otherwise ruin.
Pancasila as contained in paragraph IV of the 1945 opening of the Indonesian nation in the journey of life, especially political life and constitutional history of Indonesia, have experienced the perception and interpretation in accordance with the will and interests of the powerful during his reign lasted. Even once again debated the truth and accuracy as the basis and philosophy of the Republic of Indonesia and the Indonesian nation almost on the brink of schism despite previously been agreed with the national consensus on June 22, 1945 and dated August 18, 1945.
There are also times where efforts to change the Pancasila with the revolts of weapons, the solution takes many years and require many sacrifices of the people. In addition to various other factors, a protracted insurgency was clearly deprive the nation of Indonesia to build toward the realization of an ideal society.
Straight implementation of the Pancasila, also got the obstacles with the perversion maketh Pancasila Pancasila as a shield to smuggle ideology and other ideologies are in fact contrary to the values of Pancasila. This period was marked among others by giving meaning to Pancasila as "Nasakom", presenting the notion of "Indonesian Socialism" as applied Marxism in Indonesia and many other deviations that are more fundamental. This perversion of Pancasila period increased kesimpangsiurannya because each political force, faction or group in society at that time giving a narrow meaning to the Five Principles for profit and its own interests.
For the Indonesian nation, again questioned the Pancasila as the basis of the state as well as means turning back the clock of history needles, which means bringing our nation back to the beginning laid the foundations of an independent Indonesia. Questioning again the Pancasila as the Constitution of the means to confront again the national agreement and menciderakan noble agreement of the Indonesian nation has solemnly we cherish from the date of August 18, 1945, is that since the inception of the Body Trunk Opening and 1945, which supports the Pancasila.
CHAPTER III
DISCUSSION
1.3 BASIS OF EDUCATION Pancasila
1. Historical foundation
Every nation has the ideology and philosophy of life that differ from one another, taken from the values that grow, live and develop in the life of the nation concerned. So it is with an ideology of Pancasila, the Indonesian nation and way of life excavated from the traditions and cultures to grow, survive and thrive in the life of the Indonesian nation itself history of his birth and grew into a great nation as experienced by two former great kingdom of Sriwijaya and Keprabuan Kedatuan Majapahit.
After proceed in the long history of travel range up to the stage pematangannya by the founders of the state at the time of going to establish an independent state of Indonesia has succeeded in designing a state precisely the basis is based on the values that have to grow, survive and thrive in society and the Indonesian people who later formulated and systematized in the country's basic design, called Pancasila. The name first given by one of penggagasnya Ir. Sukarno in a speech on 1 June 1945 in the trial Investigation Agency Efforts Preparation of Indonesian Independence (BPUPKI) for advice and guidance of a friend who was a linguist.
Thus it is clear to us that historically the nation's life can not be dilepaspisahkan from Indonesia and with the values of Pancasila and has produced such high confidence of the Indonesian people to truth and accuracy of Pancasila as the basic philosophy of life of the nation and the Republic of Indonesia, since the official authorized to basic state of the Republic of Indonesia on August 18, 1945 by the Preparatory Committee for Indonesian Independence until today and God willing, for ever.
2. Cultural foundation
Worldview of a nation is something that can not be dilepaspisahkan of life of the nation concerned. Nations that do not have a view of life is a nation that has no identity (identity) and personality, so it will easily be swayed in a life, especially at times when facing various challenges and influences that came from outside or that arise from within , especially in this era of globalization.
Pancasila as the Indonesian way of life is the nation's identity and personality which is the crystallization of the values that live and thrive in a culture of Indonesian society itself by having the nature of openness so that it can adapt itself with and against the times in addition to having the internal dynamics in the process of selective adaptation is done. Thus it can enrich the next generation of Pancasila values in accordance with the age level of development and the challenges it faces, especially in science and technology superiority without losing its identity.
3. Juridical basis
Paragraph IV of the 1945 opening of a constitutional juridical foundation, among others, it includes the formulation and structure of sila-state principles of Pancasila as the basis for a legitimate, true and authentic as follows:
1. Belief in God Almighty
2. Just and civilized humanity
3. Unity of Indonesia
4. Olrh led populist wisdom of representative deliberation
5. Social justice for all Indonesian people
Torso 1945 was a constitutional basis for the juridical basis of the state contained in the Preamble of the 1945 Constitution and further elaborated in detail in chapters and verses contained in the 1945 Body Bar.
4. Philosophical foundation
The values contained in the formulation of the precepts, principles of Pancasila is the philosophical and objective is the philosophy of the Indonesian nation has to grow, survive and thrive long before the founding of the Republic of Indonesia. Therefore, as a logical consequence of a moral obligation to all the people of Indonesia to be able to realize them in everyday life both social life and the life of nation and state.
As a basic philosophy of the state, the Pancasila should be sunber for every action the organizers of the state and animates any statutory regulations applicable in Indonesia.
2.3 POSITION AND FUNCTION Pancasila
1. Pancasila as the views Life Nation
Human beings as creatures of Almighty God in the struggle to achieve a more perfect ehidupan always require the noble values that dijunjungnya as a way of life. Noble values is a measure of goodness associated with things that are fundamental and enduring in human life, such as ideals to achieve in human life.
The process of formulating the views of community life and institutionalized poured into the nation's view of life called the ideology of the nation (national) and subsequently view of life and institutionalized people poured into the country way of life known as the state ideology.
Worldview transformation of society into the view of life and eventually became the nation's basic view of life also occurred on the views of Pancasila. Pancasila before formulated a basic state and state ideology, its values have been found on the Indonesian people in the customs, cultures and religions as a way of life of Indonesian society. With a clear view of life, the people of Indonesia will maniliki grip and the guidelines how to recognize and solve various problems of political, social, cultural, eonomi, legal, defense and other issues in society that the more advanced movements.
Pancasila as the nation's outlook on life is sutau crystallization of the values of living in Indonesian society, the view of life is upheld by its citizens because of Pancasila philosophy of life rooted in culture and outlook on life and society. Thus, Pancasila philosophy of life for the Indonesian nation is unity in diversity should be a unifying principle that nations should not be deadly diversity.
2. Pancasila as the Constitution of the Republic of Indonesia
Pancasila in its position is often referred to as the Basic Philosophy or Philosophy of the State Association (Philosofische Grondslag) from the state, nation or ideology (Staatsidee). In this sense Pancasila is a fundamental value and norms to regulate state government or in other words Pancasila is a basis to set the state administration. Pancasila is the source of all sources of law, principles of Pancasila is a source of state law which is constitutionally set the country of the Republic of Indonesia and all the elements of folk, regional and state government.
Pancasila as the basic position of these countries can be broken down as follows:
a. Pancasila as the basic state is the source of all sources of Indonesian law.
b. Covers atmosphere of Psychotherapy 1945.
c. Realize the ideals of the legal basis of state law (whether written or not the basic law of writing).
d. Containing megharuskan norms of the Constitution contains content that requires the government and other state executives.
e. Sumer is the spirit of the Constitution in 1945, for administering the country, the implementers of government.
As has already been determined by the formation of the state that the main goal is the formulation of Pancasila as the basis for the Indonesian state. Therefore, the principal function is the Pancasila as the basis for country of Republic of Indonesia. This is in accordance with the juridical basis as set forth in the Preamble to the 1945 MPR Decree No. XX/MPRS/1966.
3. The ideology of Pancasila as the Indonesian Nation
As a nation and the state ideology of Pancasila Indonesia then in essence not only a result peranungan or thoughts of someone or a group of people as other ideologies in the world, Namu Pancasila values removed from the customs, cultural values and religious values inherent Indonesian community living in the view before forming the state in other words the elements that are material (material) Pancasila appointed none other than his own view of life of Indonesian society, so that this nation is a materialist movement (original material) Pancasila.
MENTAL AS 3.3 Pancasila, PERSONALITY, LIFE AND BASIC STATE VIEWS
Every nation that wants to stand firm and clear about which direction to accomplish goals that are in need of outlook on life. With a view of life is something people will look at the problems faced by determining the direction and the way how people solve the problems earlier. Without a view of life is something the nation will feel continued to vacillate in the face of huge problems that would arise, whether these problems within the community itself and major problems of mankind in the association community of nations in this world. With a clear view of life that any nation will have a handle and guidelines on how he solves the problems of political, economic, social and cultural movements that arise in a more advanced society. Based on the view that life is also something the nation will establish itself.
In this worldview contained basic concepts about life aspired to by any nation, embodied the deepest thoughts and ideas about the nation's something that is considered good form of life. In the end, outlook on life and a nation is a crystallization of the values held by the nation itself, which is believed to be the truth and lead the nation's determination to make it happen. That's why dalammelaksanakan development for example, we can not simply imitate or emulate a model by other nations, without adjusting the view of life and the need for self-integrity of our nation. A pattern of development which may be good and satisfying for any nation, not necessarily good or satisfactory to the other nations.
Because that's the view of life of a nation is a very fundamental problem for the robustness and sustainability of any nation.
Pancasila is the soul of the entire people of Indonesia, the Indonesian people's personality, outlook on life and people of Indonesia, and the foundation of our country. In addition, it is for us the Pancasila as well as a life goal Indonesian nation. Pancasila for us is the view of life, consciousness and moral ideals that include psychological and character that has been entrenched in the culture of the Indonesian nation. Is a culture that teaches that human life would be if they can be developed mencaai happiness harmony and balance, both in human life as a person, in human relationships with society, the human relationship with nature, in man's relationship with his Lord, and in pursuit of progress and happiness outwardly spiritual.
The Republic of Indonesia in achieving its independence, and travel beyond the road with various different styles. Indonesian nation was born after passing a very long struggle, by giving all the sacrifice and resist all kinds of suffering. Indonesian nation was born that way and taken his own path, which is hasila between the historical process in the past, challenges and ideals of the struggle of life in the future, which altogether form the personality itself, which together with the birth of the Nation, the personality is determined as a basic outlook on life and the Pancasila state.
Therefore, the Pancasila was not born suddenly in 1945, but has gone through a long process, matured by the historical struggle of our own people, by looking at the experiences of other nations, with the great idea was inspired by the world, while still rooted in personality and ideas our own great nation.
Because Pancasila has become a way of life rooted in the personality of the nation, then he was accepted as the basis of the state constitution that govern life. This can be seen in history that even though stated in a slightly different formulation, but in three of the Constitution we've ever had is in the Preamble of the 1945 Constitution, Preamble to the Constitution of the Republic of Indonesia States and the Preamble to the Constitution RI (1950) Pancasila remains contained therein .
Thus, the Pancasila, Indonesia's dig from the earth itself is:
1) The basis of our country, the Republic of Indonesia, which is the source of all sources of law in our country.
2) the Indonesian people's view of life that can unite us, and provide guidance in achieving prosperity and happiness outwardly and inwardly in our society's diverse nature.
3) Soul and personality Indonesian nation, because Pancasila provide a unique style to the Indonesian nation, and can not be separated from the Indonesian nation, aserta are characteristics that distinguish the Indonesian people from other nations.
4) The objective to be achieved by the Indonesian people, namely a fair and prosperous nmasyarakat equitable based on Pancasila and spiritual material in the container Homeland independent, sovereign, united, and berkedaulatan nation livelihood of the people in an atmosphere that is safe, peaceful, orderly and dynamic as well in the association world that is free, friendly, orderly and peaceful.
5) Agreement approved by the noble people of Indonesia by the Indonesian people's representatives before and after the proclamation of independence that we cherish, not simply because he had recovered from the content of the personality and ideals of the Indonesian people who are buried centuries ago, but because of Pancasila have been able to prove the truth when tested by the history of national struggle.
Therefore what is important is how we understand, appreciate and practice the Five Principles in all aspects of life.
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