Weaving Together Indonesian Philosophy

KOMPAS/ELOK DYAH MESSWATI

Statue of the Greek philosopher Aristotle in Aristotle\'s square in Thessaloniki, Greece.

Philosophy starts from passion. In fact, philosophy is perceived as passion for wisdom. Philosophy, as the embodiment of life, can be practiced by anyone who loves life and exploring all paths in a maze. Philosophy is a critical reflection of reality, and love of wisdom means continuously questioning life.

Life begins with wondering why life exists, what is the meaning of life, and what one can do as a human being. In this context, philosophy is actually practiced by anyone, wherever they may be in this world. However, philosophy as a traditional and formalized knowledge is a different matter. There is a view that philosophy in its valid form is systematic, rigorous and academic. The question that follows is, is there any Indonesian philosophy that fits this framework?

This question has been ongoing since seven years ago, when it was discussed at the International Symposium on Indonesian Philosophy, titled “Searching for Figures of Indonesian Philosophy”. The symposium produced initial ideas that were very important to hone our understanding of Indonesian philosophy. The aspiration to understand Indonesian philosophy was explored further in the Indonesian Philosophy Day Workshop, which took place on 19 Sept. 2021. The virtual workshop brought together various figures and activists of various backgrounds in Indonesia’s philosophical communities.

The thinkers who attended the event included Karlina Supelli, Franz Magnis-Suseno, Komaruddin Hidayat, Setyo Wibowo, Simon Tjahjadi, Jaya Suprana, Mukhtasar Syamsuddin, Bambang Sugiharto and FX Eko Armada Riyanto. They expressed their opinions related to several questions, for example: What is the meaning behind commemorating Indonesian Philosophy Day, and what collaborative activities can be held to encourage the development of philosophy in Indonesia?

When I headed the Philosophy Study Program at the University of Indonesia (UI) in 2010, I realized how thinking about Indonesian philosophy was neglected on campus. Assisted by interscholastic colleagues, we developed an Eastern Philosophy course, which also discusses Indonesian local wisdoms in depth. Unfortunately, the curriculum overhaul reduced the course credit and the teaching material, which makes it difficult for us to explore the subject matter in any depth.

This is reflected in the final projects and the few general researches on Eastern Philosophy that have been published, let alone in the promotion of Indonesia’s local wisdoms.

Indeed, the philosophical style of the UI Philosophy Study Program tends to be Western philosophy, and discussions on the three philosophical branches of ontology, epistemology and axiology is filled with philosophical theories that developed in Europe or America. However, this situation is prevalent not only in the UI Philosophy Study Program, and most philosophical discourses in Indonesia still refer to Western Philosophy. This is reflected in the final projects and the few general researches on Eastern Philosophy that have been published, let alone in the promotion of Indonesia’s local wisdoms.

I exchanged ideas on these issues with Bambang Sugiharto, a philosophy professor at Parahyangan Catholic University. According to him, Indonesian philosophy can certainly be explained from the various extant philosophical activities, but what is challenging is deciphering what Indonesian philosophy is.

According to him, it is necessary to re-elaborate on the international philosophical discourse from the context of Indonesian philosophers, for example Tan Malaka or Nicolaus Driyarkara. On the other hand, efforts should be made to rearticulate local policies in international discourse. From this postmodernist perspective, philosophy will no longer have a taproot. Instead, practicing philosophy means adopting a variety of new ideas and readings in an intertwined manner, whether from the West or the East.

KOMPAS/HARIS FIRDAUS

Professor of State Islamic University (UIN) Sunan Kalijaga Yogyakarta Amin Abdullah, Director of the Institute for Interfaith Dialogue in Indonesia (Dian) Elga Sarapung, clergyman Franz Magnis-Suseno, and one of the founders of the Dian Institute, Daniel Dhakidae (right to left), gave information to the media on the sidelines of the Interfaith Dialogue and Cooperation Forum for a Better, Peaceful, and Tolerant Critical-Constructive Indonesia, Wednesday (20/11/2019), in Sleman, Yogyakarta.

The essay by cultural philosophy expert Tommy F. Awuy titled “Finding Indonesian Philosophy” deserves contemplation. Published in 2014, the essay discusses how to outline Indonesian philosophy and all its complexities. He emphasized one important thing: "Philosophy does not appear in a single and monotonous space." I am now interpreting this as a reminder that Indonesian philosophy is not singular, and consists of a cross-section of ideas.

I agree with the comments of Martin Suryajaya and Syarif Maulana, two young men who played a role in organizing the biggest philosophy festival in Indonesia in 2020, that there is no need to look for the essentialist in Indonesian philosophy; that all currently developing philosophical practices form the description of philosophy in Indonesia.

Therefore, to recognize Indonesian philosophy means an attitude or a response to the gaps in the scientific structure or the institutionalization of philosophical knowledge that has been accepted so far.

Without falling into essentialism, I propose that we remain critical in interpreting how knowledge is structured, as well as the interests and power behind it. Therefore, to recognize Indonesian philosophy means an attitude or a response to the gaps in the scientific structure or the institutionalization of philosophical knowledge that has been accepted so far.

In several studies I have conducted, exploring knowledge on the basis of local wisdoms means a sensitivity in understanding the transmission of knowledge through oral traditions, myths, beliefs and certain customary values. The idea of Indonesian philosophy is embedded in artistic expressions: dances, songs, sculptures that are brilliant and not only beautiful, but also have social efficacy.

Kompas

Saras Dewi

Philosophy as a practice should indeed be down-to-earth and can be used to critically and rationally identify the problems that exist in society. Feminism in Indonesia, for example, is a reaction to violence and inequality against women. Philosophers like Toeti Heraty were pioneers who made major contributions to Indonesian philosophy, particularly in dismantling hierarchical relationships and proposing new perspectives that are just and equal.

The abundance of these ideas shows the pace of Indonesian philosophy. Of course, Indonesian philosophy as a fabric requires constant and persistent efforts in exploring knowledge and then interpreting it, as well as resilience in strengthening it systematically.

SARAS DEWI, Philosophy Lecturer at University of Indonesia

(This article was translated by Kurniawan Siswoko).