Pancasila Interaktif the Political Map

A survey on ideologies

Ardian Maulana

Rendra Suroso

Dept.Computational Sociology

Dept.Cognitive Science

ai@compsoc.bandungfe.net

rs@cogsci.bandungfe.net

Abstract
Ideology as a set of ideas, perspective or guidance used by individuals to act on political matters is laid
on a multidimensional map, with at least two axes: source of values and methods prior to
presenting it to human agents, the participants, the real political actors. Presentation is held
interactively with a web interface, not only to gain empirical bases for the 'ideologist', but also to
provide assistance for the participants to decide where s/he would take a stand under different political
circumstances. The generically-designed web interface is easily adjustable, and in this report, is arranged
in such a way to fit Indonesian political system, hence the nickname, Pancasila Interaktif.
Keywords: political value, ideology, web-based survey

1. Introduction
Political world is familiar with ideologies such as capitalism, communism, secularism, theocracy, etc.
Each represents a set of ideas which is not necessarily unique to each other but is essentially useful for
the political actors, the citizens and the elites alike, to identify oneself of where one politically belongs,
to help describe a political problem, and sometimes to determine the solution, be it as simple as who to
vote for in the next election, or as meticulously hard as what to draft on an upcoming legislation.
Despite being such an elusive concept with various, mostly abstract meanings, and sometimes
inconherently constructed, an ideology is instrumental for its followers. It provides the ideals, especially
of a society, from which a concrete solution to a political problem may be derived[1].
There are two extremes when we use ideologies as the starting point to understand political behavior at
the individual level: we may see them from the top down as an externally constructed entity instilled

into belief system of individuals, or as an innate mechanism which will manifest as the situtation
permits.
The former is what we regularly see on the mass media with the plethora of ideological terms they
publish, despite how the general public actually receives them. Some surveys[2,3] show that generally,
the majority of the population are not politically equipped enough to come up with coherent and
detailed reasoning from the abstract ideological level down to the concrete political decision, or just do
not have the time to do so. This is apart from the fact that ideology in itself is not a fixed set of values
such that meta-ideological categorization becomes even more complicated. Ideology must evolve
through time and place, incorporates new social phenomena, and resolve inconsistencies as much as
possible; or otherwise, it will become alienated to its supposed followers and eventually die. On the
other hand, political world is also a dynamic power play involving political acts among political elites
often invisible to the media, which further clutters the supposed ideological reasoning as perceived by
the general public. The idea of ideology as a top-down social construct becomes more and more blurry
at the individual level. However, its simplest yet pervasive form remains under the trivial labeling left
or right, which is applicable in most political subjects, readily available for the general public, and
creates a more distinct polarization among elites.
The latter departs from the idea that ideology is 'innate' in individuals, a tacit guidance to interpret
political information according to known political concepts which forms a political orientation, or at
least, tendency. Human cognitive capacity is limited, which makes it impossible to process all relevant
information on a particular topic[4]. But of this limited capacity, certain set of values can still be thought
of, internally organized, and sometimes expressed. This kind of political values of an individual which is
often overlooked by standard political studies[5] is what determines the reception of external ideology
dictated by ideologists or political elites[6,]. The more attributes an external political concept has in
common with individual political concept, the more positive sentiment it will gain, and vice versa[7]. In
this viewpoint, one is not necessarily ideologically knowledgable to act ideologically[8]. The depth of
individual's knowledge does not matter so long as what the external and the internal ideas overlaps
sufficiently in their attributes.
Recent development in evolutionary psychology has given us the possibility to bring the studies of
ideology closer to the subjective experience of the individual [8,9,10,11,12]. Jonathan Haidt, for
example, proposes five foundational pairs: harmcare, fairnessreciprocity, ingrouployalty,
authorityrespect, puritysanctity; of which configuration is highly related to one individual's political
tendency [5,11]. As Haidt demonstrates, the difference between the American liberals and
conservatives is closely related to the difference in configuration of these pairs[11].
But the ideological differences between the liberals and conservatives are not in universal relevance.
Unlike the innate ideas, this external construct is sensitive to local surroundings of which localand
often endogeneousculture is major contributing factor. Culture is no less elusive catchall phrase than
ideology, of which various objects may be packed in, from linguistic practices to vernacular habits of
certain group of people, with of course typical way of thinking included. However, despite the
elusiveness, culture is apparently different from region to region, from time to time. We will set forth

from this cultural standpoint, our version of meta-ideologically external political object, adjusted to
Indonesian political context, and later on, corroborated with the help of a web-based survey with real
human participants.

2. Methodology
Many existing dimensions are always the primary concern when one wants to map commonly-accepted
political values in a certain group to, e.g. a diagram, in the field of study of politics or in social psychology
in general[1]. Since our case of study is related to Indonesia, we intentionally choose Pancasila, the
nation's political foundation, as our starting point, under the assumption that what it conveys is what
'officially' considered to reflect what Indonesian citizen daily behaves[13]. Of the five principles
Pancasila has and of what political values the citizens are allowed to embrace according to these
principles, we assume that certain configuration of individual acceptance towards each of the principles
will reflect individual political values. Hence, the variety of political values of Indonesian citizens can be
seen as the difference of the aforementioned configuration as shown in Table 1. The same table also
shows the equivalent of Pancasila principles with what previous theorists propose.
Table 1 : Comparison between five principles Pancasila to what previous theorists propose [9,21]

What to tackle next is how to represent such configuration in a diagram, namely, a set of measurements
of orthogonal dimensions of at least one dimension in it. Popular approach is using the 'left-right'
bipolarity in which the left is often associated with the liberal and the right the conservative[1]. One
dimension is however not sufficient [14] while we also persistent to preserve the orthogonal condition
(a change of value in one dimension should not influence the value in another).
For the case of Indonesia, we propose two dimensions: source of value and method, inspired by the
typology of society proposed by Kuntowijoyo[15] which are based on two axes of orientation: ethical
esoteric, and traditionalmodern. In this typology, a change in society is an inevitable process although
the rate of its change varies from region to region. Hence, even though in reality Indonesia is one big
nation, there are considerable differences among its subgroups, in terms of their rate of adoption to
new ideas. This gives us the traditionalmodern axis. Also, among subgroups there are different
viewpoints on what is considered immanent and what is transcendental, giving us the ethical
esoterical axis.

Pancasila is by nature avoids extremisms such that in Figure 1 we place the point (0,0) as the most
'Pancasilais', i.e. the closest to the ideals. In other words, when this diagram is applied to political values
of a real citizen, it is assumed to reflect how 'Pancasilais' one is.

Figure 1: Political value diagram (right) adapted from Kuntowijoyo model (left)

Heretofore we call ethicalesotherical axis as the source of values (V) dimension, while based on
Kuntowijoyo's typology, we call the other dimension, the progressiveconservative axis as the method
(M) dimension.
2.1 Source of Value Dimension
Dimension V, shown in Figure 2a, defines the principles of individual with respect to morality. This
provides two extremes with these following characteristics:

esotherical:
An individual is leaning towards hierarchical source of values, assuming that there is a moral source
somewhere out there as the prime source of reasoning and guidance in daily life. The source may be
holy scriptures, ideologies, teachings of the wise, etc. Individuals tends to display a higher degree of
obedience to those with higher moral authorities such as the parents, the elderly, the leaders, the
statesmen. The state is viewed as a human-protecting entity, such that it serves no different in terms of
spirituality than that in, e.g. religious systems. Heroic patriotism is praised and gains respect as much as
martyrdom.

ethical:
An individual believes that the primary source of morality is no other than human existence. Every man
is created equal and each may contribute rationally to achieve collectively agreed morality. Man is the
ultimate source of wisdom. All human creation must be directed towards the betterment of human
lives. Each individual is the one who is responsible to make one's own choice, to make one's own life
meaningful. State is an organic entity brought about by the aspiration of the individuals. The center of
the state is the individuals.

Figure 2: The dimension of political value: (Left) source of values (V) dimension (vertical);
(Right) method (M) dimension (Horizontal)

2.2 Method Dimension

Dimension M, shown in Figure 2b, defines the set of tools an individual uses to achive one's ideals within
the society. This dimension has two extremes:

progressive:

Individual in this leaning will tend to focus on what human currently has achieved. Openness to science
and technology, acceptance to new ideas, exercise of critical thinking and the use of reasoning in
general are what makes social and political system move and progress. Principles of freedom and
humanity must be the source of social justice, statesmanship, and every other aspects relation to social,
economic and political life.

conservative:

An individual cannot separate the social process of a collective throughout the course of its history with
its current state, thereby one should always look on traditions, religious teachings, and various wisdoms
as the source of inspiration when it comes to developing and answer for a current problem which is
happening in social life. Ultimate values which govern the way to achieve individual goals must be
grounded on the history of the state.

3. Survey
3.1 Design and Implementation
With the description in Section 2 we are ready to formulate and implement a framework to have it
excercised on real political actors. The framework F forms a kind of questionnaire with this following
general specification:
F = <D, Q, U, S>

where D is the dimension, Q is a series of question in its most general form such that for each question
q, there is a scoring function f such that f:q . is a range of quantity later on defined by the
experimenter, usually in forms of the real interval [-1,1]. U is an identifier of a particular human agent,
and S is a set of possible configuration of f(q).
For each participant u and dimension d, the use case for political values known as 'Pancasila Interaktif'1
is as follows:
- Q
Throughout the entire survey, the participant must answer a series of 14 multiple-choice questions
related to certain theme such as gender, leadership, etc. (See appendix.) The key characteristics of this
framework compared to usual survey is that the participant is not asked to give an answer in a Likert-like
scale. Instead, each answer a in the set of all answers A has the scoring function fj(qi=a) i=a where is
the weight of the answer defined by the experimenter. Overall scores are aggregated and normalized as:

Figure 3: Snapshot of survey Questionnaire

The order of appearance of each question is randomized. Figure 3 shows how a question looks like in
front of a participant. When all dimensions taken into account, we will have the Cartesian product

|uD|= |ud=1| |ud=2| for two dimensions.

S
All possible configurations is mapped by a regioning function g:|uD| G defined by the experimenter
according to preliminary works in Section 2, where G represents a set of sub-regions in the ideological
diagram such that:
1

http://spektika.com

Figure 4 Snapshot of user political value; b. The label of sub-regions of political value diagram

Experimenter assigns each Gl sub-region a label accordingly such that the participant is able to look at
her/his own final 'political value' as shown in Figure 4a . The diagram itself appears like Figure 4b if all
the labels are visible at the same time. And to make the diagram look closer to analyses from previous
theorists, a direct comparison is presented in different diagram under the name 'alternative
representation' as shown in Figure 5.

Figure 5 sketching Indonesian political ideologies on political value diagram

To give the participant the bigger picture of where s/he stands among other participants, a simple
aggregation is presented as shown in Figure 6

Figure 6 a. About the application; b. The statistic of user results.

3.2 On Participants
According to some reports, the Internet has reached 20% in Indonesia[17], of which 62% use mobile
access[16]. Compared to 30% of penetration worldwide, this number is not particularly outstanding,
resulting in less representative data for our survey. Despite relatively low penetration, Internet for mass
survey is still the cheapest, the fastest, the less error-prone, and has the greatest potential to reach
wider audience in the future, compared to any other media[18, 19]. Internet also makes related service
beyond survey easier, such as voting advice application, ideological mapping related to more factorsor
the so-called 'dimension' in our framework, etc[20].

Figure 7 Internet users in Indonesia (in million [17] )

Political value mapping model discussed in the previous is implemented in a web-based survey model.
Furthermore, The survey is designed as an application which aims to help respondents locate the
posisition of their political value interactively. When respondents took the survey, then, automatically
the datas are being collected and processed to produce respondent political values directly.

4. Concluding remarks
This paper begins by discussion of ideology as a proxy for individual political behavior tendencies. On
one hand, the ideology can be seen as a collection of ideas constructed by the political elite and
disseminated to the public in a "top down" way,mostly related to matters that are considered to bring
beneficence to the community as a whole. However, the extent to which the effectiveness of ideological
ideas in directing the political behavior of voters depends on their compatibility with the system of
values inherent in the system of individual cognition. Thus, on the other hand, ideology is understood as
a system of values that innate within the individual and becomes a sort of predisposition to assess and
interpret the information it receives.
In this paper we construct two-dimensional models for the mapping of political values. Here we use the
Pancasila as a reference in determining the political value of individual. Diagram of political value
consists of source dimension that defines the source of individual moral value, and the dimensions that
define a method for individuals to realize the societal conditions that is perceived ideal by each
individual.
The model is implemented online by the use of web-based survey model called Pancasila Interaktif as
a medium to collect data. However, given the risk inherent in this kind of survey method, the use of
conventional survey method must also be considered in order to give a deeper understanding
concerning political value and individual ideology.
Political value is an alternative approach to explain the tendency of individual political behavior. And
Indonesia is the perfect place to explore the diversity of value systems as well as political orientation
who live in the community given their very high heterogeneity. What is proposed in this paper is an
initial step to further understand the complexities of the political dynamics in Indonesia related to the
diversity of political values of individuals who live in it.

5. Acknowledgment
The authors thank the colleagues in Bandung Fe Institute for their encouragement and assistance in
writing this paper. All errors are the responsibility of the author.

6. References
1. Jost.et.al.,(2009).,Political Ideology: Its Structure, Functions, and Elective Affinities., Annual
Review of Psychology. Vol. 60: 307-337
2. Converse, P.,( 1964)., Nature of belief sistems in mass publics.In Ideologi and Discontent,
International yearbook of political behavior research, ed. David Ernest Apter. London: Free Press
of Glencoe, p. 206-261.
3. Bishop,GF.,(2005).,The Illusion of Public Opinion: Fact and Artifact in American Public Opinion
Polls. Lanham, MD:Rowman & Littlefield

4. Gilovich T,.,Griffin D., Kahneman.,D.,(2002). Heuristics and Biases: the Psychology of Intuitive
Judgment. Cambridge: Cambridge University Press, 2002
5. Jones.B.,(2011)., Intuitive Politics: How Moral Intuitions Shape Political Identities.,Prepared for
presentation at the February 24th meeting of the Political Behavior Group.
6. Zaller., J.,(1992).,The Nature and Origins of Mass Opinion., New York: Cambridge Univ. Press
7. Lodge, M., Taber,C.,(2005).,The Primacy of Affect for Political Candidates, Groups,and issues: An
Experimental Test of the Hot Cognition Hypothesis., Political Psychology 26(3): 333-387.
8. Jost,J.,(2006)., The End of the End of Ideologi., American Psychologist., Vol. 61, No. 7, 651670
9. Haidt, J,. Graham,J., Joseph.,C., (2009).,Above and Below Left-Right: Ideological Narratives and
Moral Foundations. Psychological Inquiry 20(2): 110-119.
10. Lakoff, G.,(2002)., Moral politics: how liberals and conservatives think. University of Chicago
Press.
11. Haidt, J., Graham,J.,(2007)., When Morality Opposes Justice: Conservatives Have Moral
Intuitions that Liberals may not Recognize., Social Justice Research 20(1): 98-116.
12. Jost.et.al.,(2009).,Political Ideology: Its Structure, Functions, and Elective Affinities., Annual
Review of Psychology. Vol. 60: 307-337
13. Risalah Sidang Badan Penyelidik Usaha-Usaha Persiapan Kemerdekaan Indonesia (BPUPKI),
Panitia Persiapan Kemerdekaan Indonesia (PPKI), 28 Mei 1945-22 Agustus 1945 Cet. 1., ed.3.
14. Zhu,L., Mitra,P.,(2009).,Multidimensional political spectrum identification and analysis.,
Proceeding of the 18th ACM conference on Information and knowledge management
15. Kuntowijoyo, (1987).,Budaya dan Masyarakat., Yogyakarta : Tiara Wacana Yogya, 1987
16. www.effectivemeasure.com/
17. http://www.internetworldstats.com/
18. Dillman, D., (2000)., Mail and Internet Surveys: The Tailored Design Method, 2nd edition.
JohnWiley and Sons, New York.
19. Weber, J., Bradley, K. D., (2006)., Strengths and weaknesses of conducting web-based surveys: A
review of the literature. Paper presented at the Mid-Western Educational Research Association
annual meeting, Columbus, OH.
20. Wall,M., Sudulich,M., Costello,R., Leon,E.,(2009)., Picking Your Party Online - An investigation of
Irelands first online voting advice application. Information Polity 14(3):203-218 (2009)
21. Shweder, R. A. et al., (1997)., The" big three" of morality (autonomy, community, divinity) and
the" big three" explanations of suffering..

A. Appendix
Dimension
II

II

II

No
1.

Question
Hukum dan pemerintahan yang baik seharusnya mencerminkan nilai-nilai
dari agama dan kepercayaan yang benar.
Hint: Konstitusi perlu mengatur agar setiap orang wajib untuk menjalankan
ibadah menurut agama yang dianutnya.
Aturan-aturan pemerintah seyogianya dibuat agar mendukung kehidupan
beragama.
Hint: Pemerintah perlu mengeluarkan aturan-aturan guna membantu
kelancaran sekaligus saling menghormati aktivitas peribadatan setiap agama
Pemerintah harus mendorong munculnya toleransi antar umat beragama.
Hint
Toleransi terhadap keberagaman keyakinan adalah kunci hidup bersama.
Agama itu individual dan spiritual, tak ada kaitannya dengan kehidupan
bernegara.
Hint. Ibadah merupakan soal keyakinan yang sifatnya sangat pribadi bagi
setiap orang.
Berderma merupakan wujud kerelaan individu untuk berbagi dengan orang
lain yang tidak mampu.
Hint. Bagian dari tradisi gotong royong yang telah berakar dalam
masyarakat.
Berderma menjadi kewajiban sosial setiap individu yang mampu.
Hint. Menjadi mekanisme sosial untuk mengurangi ketimpangan ekonomi di
masyarakat.
Tradisi berderma sebagai bentuk partisipasi kolektif masyarakat hanya
dibutuhkan pada kondisi tertentu saja (bencana dll).
Hint. Aktivitas derma hanya melengkapi tapi tidak boleh menggantikan
peran Negara dalam mewujudkan keadilan sosial.
Orang yang tidak mampu seharusnya tidak menggantungkan diri dari
kemurahan hati orang lain.
Hint. Setiap orang seharusnya bisa mendapatkan apa yang dibutuhkannya
dari Negara.
Akses dan kualitas pendidikan yang sama untuk semua orang merupakan
satu parameter terpenting kesejahteraan rakyat.
Hint. Setiap orang seharusnya mempunyai kesempatan yang sama untuk
memperoleh pendidikan.
Tak ada orang yang bodoh, yang ada adalah orang yang tak mendapatkan
akses ke pendidikan yang baik.
Hint. Urusan pemerintah dalam pernikahan hanya semata-mata persoalan
administratif saja.
Siswa yang terbaik berhak mendapatkan jaminan pendidikan yang
berkualitas.
Hint. Sementara aktivitas sosial masyarakat (melalui beasiswa dll)
membantu anak-anak yang tidak mampu untuk memperoleh pendidikan
yang layak.
Orang cerdas akan selalu memiliki cara untuk memperkaya dirinya dengan

Value
10

-5

-10

10

-5

-10

10

-5

-10

II

II

II

pengetahuan.
Hint. Pendidikan yang baik itu memang sewajarnya mahal.
Pernikahan itu sakral dan hanya bisa dianggap sah dan benar jika dilakukan
secara agama.
Hint. Pernikahan merupakan ikatan lahir dan batin antara pria dan wanita
untuk membentuk keluarga sesuai dengan tuntunan agama. Sebuah
pernikahan hanya sah jika dilakukan berdasarkan aturan-aturan yang
ditetapkan oleh agama.
Pernikahan harus sesuai dengan aturan agama.
Hint. Sebuah pernikahan hanya sah jika telah memenuhi ketentuanketentuan dalam agama sekaligus sesuai dengan aturan-aturan dalam
hukum sipil.
Pernikahan tidak boleh melanggar nilai-nilai moral yang ada dalam
masyarakat.
Hint. Perbedaan agama dan adat istiadat seharusnya bukan jadi halangan
untuk sebuah pernikahan.
Pernikahan itu perwujudan cinta, bukan soal Negara, adat ataupun agama.
Hint. Urusan pemerintah dalam pernikahan hanya semata-mata persoalan
administratif saja.
Jangan tanyakan apa yang telah negara berikan kepadamu tapi pikirkan apa
yang kamu harus berikan untuk negaramu
Hint. Dalam kondisi apapun setiap orang harus siap sedia membela
negaranya.
Mencintai negara adalah kesediaan untuk bela negara tanpa imbalan apapun
dan keberanian untuk mengkritiknya dengan resiko apapun.
Hint. Ada saat-saat dimana kita harus siap melakukan bela negara tanpa
perlu berpikir lebih jauh.
Kepentingan Negara adalah kepentingan individu-individu yang ada di
dalamnya. Bela Negara adalah pembelaan kepentingan individu itu sendiri.
Hint. Kepentingan Negara adalah kepentingan individu-individu yang ada di
dalamnya. Bela Negara adalah pembelaan kepentingan individu itu sendiri.
Tindakan bela negara adalah pilihan. Setiap orang berhak memutuskan
mana yang terbaik untuk dirinya.
Hint. Bela Negara semata-mata adalah keputusan individu. Tidak boleh ada
pemaksaan untuk melakukannya.
Dunia mistis adalah bagian dari kearifan yang ada di luar pemahaman
manusia.
Hint. Banyak hal dalam hidup ini yang belum kita ketahui . Soal mistisisme
tidak dapat dipahami dengan nalar semata.
Walaupun sulit untuk menyakini hal mistik, lebih bijak untuk tidak
melakukan sesuatu yang melanggar hal-hal yang dianggap tabu.
Hint. Mistik dan tahayul itu sudah jadi bagian dari kehidupan masyarakat
kita sehari-hari. Selama tidak merugikan, tidak ada salahnya untuk
mempercayainya.
Saya tidak mempercayai kekuatan mistik ataupun takhayul. Tapi saya bisa
memahami jika orang lain mempercayainya.
Hint. Tradisi mistisisme sebaiknya dimaknai sebagai mekanisme untuk

10

-5

-10

10

-5

-10

10

-5

II

memelihara nilai-nilai lokal seperti kebersamaan, kekerabatan, dan

kerukunan
Orang yang sehat seharusnya tidak mempercayai hal-hal yang berbau mistik
dan takhayul.
Hint. Kita tidak mungkin bisa maju kalau logika mistik masih mendominasi
cara berpikir masyarakat.
Pemerintah dan elemen masyarakat harus bahu-membahu melindungi
kebudayaan bangsa dari kepunahan maupun dari klaim pihak asing.
Hint. Kebudayaan nasional diperlukan sebagai identitas nasional
kebangsaan.
Pada akhirnya, tak ada itu gamelan jawa, ulos batak, angklung sunda,
songket Palembang. Yang ada adalah gamelan, ulos, angklung, dan songket
Indonesia.
Hint. Kebudayaan lokal didorong agar saling berinteraksi untuk munculkan
inovasi-inovasi baru.
Kita harus bisa memilah-milah, mengikuti tradisi dan kebudayaan yang baik
dan meninggalkan yang buruk.
Hint. Perkembangan kebudayaan lokal perlu dijaga dan dihindarkan dari
hambatan.
Esensi dari pengembangan kebudayaan ada pada nilai-nilai kemanusiaan.
Manusia berkembang, budaya berkembang.
Hint. Tradisi dan kebudayaan harus dibiarkan berkembang secara organis
sebagaimana adanya.
Harus diakui bahwa modernitas membawa perubahan pada nilai-nilai tradisi
yang ada di dalam masyarakat.
Hint. Kita harus secara aktif mencegah masuknya nilai-nilai asing yang
tidak sesuai dengan nilai tradisi.
Nilai-nilai tradisi harus terus ditanamkan melalui pendidikan.
Hint. Tidak semua yang asing itu buruk. Namun anda percaya beberapa
hal harus dicegah karena bertentangan dengan nilai-nilai tradisi.
Tradisi harus terus dikembangkan agar nilai kearifan yang ada di dalamnya
dapat bertahan.
Hint. Tradisi yang terbuka terhadap perkembangan akan terus bertahan
dalam masyarakat.
Setiap generasi berhak memilih dan memiliki nilai dan tradisinya masingmasing.
Hint. Nilai-nilai tradisional itu tidak selalu cocok untuk segala zaman. Dunia
akan terus berubah dan menciptakan nilai dan tradisi baru.
Pada dasarnya, inti dari berbagai persoalan sosial dan politik di Indonesia
saat ini adalah persoalan moralitas dan etika yang telah sedemikian
bobroknya.
Hint. Kita harus secara aktif menghilangkan hal-hal yang menjadi sumber
kerusakan moral dalam masyarakat.
Sepintar apapun seseorang, pada akhirnya orang lain akan menilainya dari
moral, akhlak, dan etikanya dalam kehidupan pribadi maupun dalam
bermasyarakat.
Hint. Sistem pendidikan harus diarahkan untuk pembangunan akhlak dan

-10

10

-5

-10

10

-5

-10

10

moral bangsa.
Moralitas itu sifatnya sangat individual dan relatif. Saya kurang setuju jika
cara pandang moral digunakan dalam justifikasi persoalan publik.
Hint. Penegakan hukum dan kebijakan publik yang tepat adalah solusinya.
Moralitas itu penting, tapi ia tak boleh jadi landasan demi mengekang hakhak individual untuk meng-aktualisasikan dirinya.
Hint. Menurut anda, argumen moralitas sering jadi alasan munculnya
kekerasan dan pengekangan hak individu.
Keadilan adalah saat mereka yang rajin bekerja serta giat dalam usahanya
mendapatkan kehidupan yang memang lebih layak.
Hint. Jiwa kewirausahaan dan kemandirian merupakan sokoguru kehidupan
perekonomian yang sehat.
Kerja keras dan tanggung jawab sosial untuk berbagi adalah dua sisi keadilan
yang tidak terpisahkan.
Hint. Rasa keadilan akan terpenuhi saat mereka yang telah hidup layak
membantu mereka yang tidak beruntung.
Keadilan sosial tak bisa dilihat dari siapa yang kuat, maka dialah yang
menang. Justru keadilan tercipta ketika ada rasa tanggung jawab yang kuat
melindungi yang lemah.
Hint. Keadilan adalah saat Negara memastikan bahwa setiap orang
mempunyai kesempatan yang sama untuk hidup layak.
Tak ada orang yang terlahir miskin, karenanya keadilan sosial adalah
ketiadaan kesenjangan ekonomi.
Hint. Negara memastikan setiap orang hidup dengan layak.
Pemimpin yang baik tak hanya mengenal siapa dirinya, ia juga mengenal
siapa yang dipimpinnya.
Hint. Pemimpin adalah orang yang diberkati kualitas kepemimpinan (biologi,
moral, sosial dan pengetahuan) yang jauh lebih baik dari orang lain.
Pemilu disebut sebagai pesta demokrasi karena merupakan ajang di mana
warga negara menentukan siapa yang layak memimpinnya secara periodik.
Hint. Tidak semua orang dapat menjadi pemimpin walaupun tidak ada
pemimpin yang sempurna.
Kita harus berhenti memandang bahwa pemimpin adalah seorang yang
harus dipatuhi, karena pemimpin sejatinya adalah pelayan bagi yang
dipimpinnya.
Hint. Orang yang secara mufakat ditinggikan kedudukannya dan dipatuhi
perintahnya.
Pada akhirnya, setiap orang adalah pemimpin bagi dirinya sendiri.
Hint. Kedudukan pemimpin sifatnya konstekstual. Pada suatu masa dia
dapat menjadi pemimpin dan pada saat yang lain dia harus patuh kepada
orang yang memimpinnya.
Bangsa yang besar adalah bangsa yang pandai menghargai jasa-jasa para
pemimpinnya.
Hint. Seperti halnya orang tua, jasa seorang pemimpin harus dijunjung
tinggi sedangkan kesalahannya sebaiknya dilupakan.
Daripada sibuk mencari kesalahan para pemimpin di masa lalu, lebih baik
kita fokus ke masa depan.

-5

-10

10

-5

-10

10

-5

-10

10

Hint. Kita harus bijaksana menilai para pemimpin kita. Hal yang salah tidak
perlu diteruskan, sementara kebijakan-kebijakannya yang tepat sebaiknya
diteruskan.
Kita harus bisa bersikap jujur dan obyektif dalam menilai dan menulis
sejarah bangsa kita sendiri.
Hint. Kesalahan maupun jasa para pemimpin harus diungkap agar kita bisa
belajar dari masa lalu.
Hukum harus ditegakan. Bahkan untuk para pemimpin sekalipun.
Hint. Benar dan salah tegas batasnya. Setiap kesalahan harus mendapat
ganjaran agar tidak terulang lagi.
Isu kesetaraan gender itu kompleks, dan multidimensional. Keterlaksanaan
kesetaraan gender harus memperhatikan perspektif sosial, budaya,
termasuk agama.
Hint. Bagaimanapun juga, pria berkewajiban melindungi kaum wanita.
Semua individu manusia itu unik, apalagi eksistensi seorang laki-laki dan
seorang perempuan.
Hint. Pria dan wanita mempunyai peranan yang berbeda di keluarga
maupun masyarakat.
Harus diakui bahwa gerakan emanisipasi perempuan telah banyak
kebablasan dalam hal persamaan gender.
Hint. Perempuan memiliki posisi yang sejajar dengan laki-laki walaupun,
dalam beberapa hal, perbedaan natural keduanya mengharuskan mereka
menjalankan peran yang berbeda.
Di mata hukum, laki-laki dan perempuan memiliki hak dan kewajiban yang
sama sebagai warga negara.
Hint. Perempuan mendapatkan perlakukan sama dengan pria dalam hak
maupun tanggung jawabnya di masyarakat tanpa terkecuali.
Keputusan yang tepat lahir dari orang-orang yang tepat
Hint. Kunci pemerintahan negara yang sebaik-baiknya adalah ketika orang
yang tepat menempati posisi yang tepat di waktu yang tepat (the right man
in the right place at the right time).
Kita harus mengutamakan persamaan dari pada melihat perbedaan.
Hint. Tak ada persoalan dalam kehidupan sosial yang tak dapat diselesaikan, jika musyawarah tak dapat menyelesaikan persoalan,
pemungutan suara yang jujur dan adil dapat menyelesaikannya.
Setiap orang boleh berpendapat asal sesuai dengan aturan.
Hint. Kepastian dan tegaknya hukum merupakan satu-satunya jaminan demi
mencapai keadilan di tengah masyarakat demokratis.
Perlakukanlah orang lain sebagaimana kau menginginkan orang lain
memperlakukanmu.
Hint. Secara natural setiap orang itu berbeda. Oleh karena itu kita saling
menghargai satu sama lain

-5

-10

10

-5

-10

10

-5

-10