Pancasila as a Paradigm in Building Inclusive Character of the

Young Generation of the Nation: Case Study on BINUS University

Students of Alam Sutera Campus

Frederikus Fios

, Petrus Hepi Witono

, Christofora Megawati Tirtawinata

and Adi Prasojo

Character Building Development Center, Computer Science Department, School of Computer Science, Bina Nusantara

University, Jakarta, Indonesia 11480

Character Building Development Center, Industrial Engineering Department, Faculty of Engineering, Bina Nusantara

University, Jakarta, Indonesia 11480

Keywords: Pancasila, Inclusive Character, Young Generation.

Abstract: The greatest challenge of the Indonesian nation today is the emergence of various upheaval negative attitude

of some communities that threaten the existence of Indonesia which is basically pluralist and multicultural

character. Negative attitudes include ethnocentric, radicalist, exclusivist and primordialist which have the

potential to destroy Indonesia as a nation. This phenomenon happening is caused by entrenched false

paradigm thinking of the human person in looking at theirself and fellow countryman as an integral unity. If

not addressed, this phenomenon could have a devastating effect on the formation of the character of the

nation's youth as well as destroying the national integration of the nation of Indonesia. This study aims to

provide an alternative model of thinking to the young generation of the nation as a theoretical paradigm as

well as practical solutions for the young generation in building an inclusive character to preserve the values

of pluralism and national unity. Pancasila is assumed to be the best paradigm in building the inclusive

character of the nation's youth to overcome the challenges of negative attitudes that destroy lives together

with various ethnic, religious, and racial elements within Indonesian land. The research used qualitative

method with interview and open question to 10 young generations (student of Binus University of Alam Sutera

campus) as sample. The theoretical framework uses the model cycle paradigm of Thomas Kühn. Data analysis

uses a philosophical-hermeneutic interpretation to build meaning from the research data obtained in the field.

1 INTRODUCTION

Negative characters in question include an exclusive

attitude, intolerance, primordial, ethnocentric, hate

speech and radicalism which is likely to cause

disintegration of Indonesia nation (Fios, 2018). The

younger generation of the nation there are also young

people who want to get involved to do things that are

negative character. Survey conducted by the Institute

for the Study of Islam and Peace shows clearly that

48.9% of 1,000 students in Jakarta city are willing do

violence to others to address moral and religious

issues. Even 63% of young people are willing to

engage in sealing actions over the synagogue.

The emergence of negative characters that

interfere with the unity of our nation such as

exclusiveness, primordialis, ethnocentric sentiment,

and radical movement is a real threat to Pancasila.

Thus, it is important to conduct a new value

assessment to strengthen the existence of Pancasila as

the basis and ideology of the state of Indonesia that

ensures the nation's sustainability in its future. The

assessment, in this context, is to seek new value as a

theoretical effort to build Pancasila as a paradigm that

can support and build national integration of the

Indonesian nation. A proper understanding in this

context is the formation of the mindset of the young

generation of the Indonesian nation so that it

understands well the importance of Pancasila as an

ideal ideology that can guarantee the survival of the

Indonesian nation in the future.

Fios, F., Witono, P., Tirtawinata, C. and Prasojo, A.

Pancasila as a Paradigm in Building Inclusive Character of the Young Generation of the Nation: Case Study on BINUS University Students of Alam Sutera Campus.

DOI: 10.5220/0010007400002917

In Proceedings of the 3rd International Conference on Social Sciences, Laws, Arts and Humanities (BINUS-JIC 2018), pages 327-331

ISBN: 978-989-758-515-9

327

2 METHOD

Research using qualitative methods especially

philosophical hermeneutics. According to Sugiyono

(2009) collection of qualitative research data

conducted on natural conditions, sourced primary

data and data collection techniques more using in-

depth interviews. Researchers conducted in-depth

interviews repeatedly with each major subject of

research that is 10 students of Binus (Bina Nusantara)

University AlamSutera randomly. The study focused

on two (2) constructs: Pancasila as the paradigm and

inclusive character of the nation's youth. Thus, the

researchers identified inclusive characters of the

nation's youth based on Pancasila as a paradigm.

After data collecting, data reduction process and

subsequent hermeneutic interpretation stage as an

analysis to the data to find the fundamental truth

meaning from research object.

According to Prastowo (2012), the analysis of

qualitative data is an analysis process consisting of

three paths: data reduction, data presentation and

conclusion or verification. Prastowo (2012) said "the

presentation of data is a collection of information

arranged that gives the possibility of drawing

conclusions and taking action. Miles and Huberman

in Prastowo (2012) said the presentation of data most

often used in qualitative research with narrative text.

According to Sugiyono (2009), conclusion in

qualitative research in the form of description or

picture in the form of causal, interactive, hypothesis

or theory. In conclusion, the researcher only

summarizes the point. Researcher use the credibility

test as a way to check the validity of the data. Testing

the credibility of data can be done in several

techniques namely extension of observation,

increasing perseverance, discussion with friends,

member check, to use reference materials.

3 LITERATURE REVIEW

Etymologically, the term Pancasila (pancasyila) is

derived from Sanskrit (India) which contains two

meanings as follows; Pancasyila: panca means five,

while syila with a letter i read short, meaning base,

stone joints, or pedestals so pancasyila has the

meaning of the five basic. Pancasyila: panca means

five, while syiila with the letter ii which is read long,

meaning the important behavioral rules so that

pancasyiila meaning five important rules of behavior

(Setijo, 2010).

Paradigm is a term introduced by philosopher

Thomas Kühn (1970) in his book: The Structure of

Scientific Revolutions. The paradigm is a central

concept in the thought of Thomas Kühn (Orman,

2016). Kühn's concept is closely related to a

scientist's scientific thinking concept in view of

reality or reality. This perspective encompasses a

comprehensive cognitive experience that affects a

person's (scientist) perspective on reality that

encompasses the main cycles of knowledge, the

normal science situation, the science crisis situation,

and the changing paradigm / thinking model that

results in a new form of knowledge.

Character understood as a hallmark of ethical

moral virtue possessed by a person who appears in the

attitude and good behavior embodied in social life.

Character as a virtue is generally formed through

experience and continuous learning process to form

the ethical habit in a person. The character forms an

ethical attitude. Ethics comes from Greek Ethics

comes from the word ethos (Greek) which means the

habit that shapes the character / character

(Prawironegoro, 2010). According to Plato, a life of

character is a life associated with the paradigm of

behavior that produces good and harmony. "...

however, goodness and virtue are intimately

connected with the mode of behavior that produced

well-being and harmony" (Stumpf, 1982). Aristotle

says the ultimate goal of every human behavior is to

produce goodness. "... that man aims at a knowledge

of the Idea of the Good" (Stumpf, 1982). Character is

then examined from the point of view of psychology,

metaphysics, materialistic and spiritual. The study of

human character is not easy either because it makes it

quite difficult for us to find a common ground or a

uniform perspective.

Samuel Elliot says the study of character is a

special study because it deals also with the study of

human emotions, a non-passive study as can be done

in mathematical formulations or logical syllogism

(Stumpf, 1982). Pozza (2016) says that inclusivism is

an ideology of universalism that unifies differences in

an atmosphere of togetherness and tolerance. Rizki

(2011) wrote a research paper (not published) entitled

"The Value of Pancasila Culture as a Social

Paradigm". Nuraini (2012) makes research on

Pancasila as a paradigm in the field of nation-state

perspective perspective development. Suranto has

conducted research on Pancasila with the title

"Pancasila as the nation's character development

paradigm" (Suranto, 2013). Erika and Mangku (2014)

makes research on "Pancasila Legal Politics in the

Paradigm of Values of Social Cultural Society of

Indonesia" with a focus on the legal politics of

BINUS-JIC 2018 - BINUS Joint International Conference

328

Pancasila as a method to foster state apparatus.

Asmaroini (2017) conducted a study entitled

"Maintaining the existence of Pancasila and its

application to society in the era of globalization. Fios

(2018) examines Pancasila with an emphasis on the

second precept of "the ethical principle of just and

civilized humanity as the basis of instruction of the

ideology of religious inclusivism (case study in

Kabasiran village, Parung Panjang district, Bogor,

West Java)".

4 RESULT AND DISCUSSION

4.1 Pre-knowledge of Pancasila

The results of research conducted on 10 young

generations of students of Binus University show the

adequat knowledge of their pre-knowledge of

Pancasila ideology. Young generations of Binus

generally already know the values contained in the

ideology of Pancasila. "I have studied Pancasila since

kindergarten up to high school. I was taught by

teachers about Pancasila as well as things related to

nationalities such as ceremonies and national

anthems, "said Vania, a student of Binus University

Alam Sutera, Saturday, June 2, 2018. Vania further

said that, while in high school she was taught

Pancasila through the lessons of Pancasila Education

and Citizenship. She also admitted that often

watching impressions in the video about Pancasila. "I

also watched a youtube video of President Soekarno's

speech presentation when reading the Pancasila at a

United Nations", said Vania.

Amalina Nabila claimed to have known about

Pancasila when she was in elementary school. "Yes, I

have studied Pancasila as a child. I've been watching

youtube impressions about Pancasila ", said Amalina,

a student majoring in visual communication design of

Binus University. The same is recognized by

Marcello Dominic, a student majoring in international

relations Binus University. "I have studied pancasila

when in high school. I know Pancasila through the

study of Pancasila and Citizenship Education ", saind

Marcello. Francis Raymond said he knew better about

Pancasila after he attended Binus University campus

especially in his first semester of college. "In addition

to taught in primary and secondary schools, I have got

Pancasila lecture in semester 1. In my opinion,

Pancasila education course material is okay, but what

I lack is there should be a special chapter that

discusses the whole Pancasila and its relation to each

other so can be easy to be understood. It may be

reviewed specifically why Pancasila is unique to

Indonesia. We need to know that ", said Franciscus.

In addition to knowing Pancasila through schools,

colleges and media (youtube), there are students who

say know Pancasila from the teachings given by his

parents. "As a child I learned about Pancasila first

through the stories of my parents," said Austin

Limawan, a student of international relations at Binus

University.

4.2 Knowledge of the Normal

Condition of Pancasila Ideology

According to the recognition of the young generation

of the nation (students of Binus University), Pancasila

is a normal and appropriate ideology for the

Indonesian nation now. Pancasila is a very important

value standard for plural Indonesia. The interviewed

students had the same understanding that the

Indonesian journey so far, proving that Pancasila is

the right ideology for a very pluralistic Indonesian

reality. "Pancasila is a normal standard for Indonesia.

I do not agree if Pancasila is replaced because

Pancasila ideology is appropriate and suitable for

Indonesia because it is directly related to the diversity

of Indonesia. The ideology of Pancasila is normal for

Indonesia and refers more to unity and

multiculturalism," said Vania. Amalina says

Pancasila is normal and appropriate for Indonesia so

that the nation's split is avoided. "In my opinion,

Pancasila does not need to be replaced, because there

will be a lot of conflict. The split will become more

and more racist in Indonesia if Pancasila is replaced,

"said Amalina.

The normal condition of Pancasila occurs when

the values of Pancasila create a sense of unity for the

Indonesian nation. "We are comfortable with

Pancasila, because it has long been comfortable with

this ideology and we may still have to fix it because

the practice in the field is still lacking. The

ideological advantage of Pancasila is that democracy

can run normally in Indonesia, "said Marcelo

Dominic. Austin Limawan admitted Pancasila is ideal

for Indonesia. "I think the ideology of Pancasila is

ideal, because it contains democracy, embracing

liberalism and a bit of socialism. The most

distinguished ideology of Pancasila with other

ideologies is a sense of upholding openness to its

people ", Austin said. The same is recognized Francis

Raymond. "In my opinion, Pancasila is right with

Indonesia because the content of Pancasila is unique

and it is a comfort zone for Indonesians," Francis said.

The same thing was expressed by Wisnu Wijaya and

Natasha Christin who said that Pancasila is right for

Indonesia. Nawwar Shafy said that Pancasila

Pancasila as a Paradigm in Building Inclusive Character of the Young Generation of the Nation: Case Study on BINUS University Students

of Alam Sutera Campus

329

consisting of divinity, humanity, unity, justice and

justice is right for Indonesia. Doni Nieco further

stressed that Pancasila is not worth replacing because

it is in accordance with the values of ancestors and

customs of Indonesia before this nation became

independent. "I do not agree that Pancasila is replaced

by another ideology, because we know that Pancasila

is built on the noble character of the Indonesian nation

itself," Doni said.

4.3 Situation of Pancasila Crisis in

Indonesian Society

The results of According to the young generation of

Binus students, there is a crisis in the life of nation

and Indonesia state today. It is characterized by

intolerance, ethnocentrism, and radicalism. "I think

the issue of ethnocentrism, radicalism and intolerance

is in Indonesia and interrelated. All sorts of problems

are often associated with religion. Quite a few

members of the radical community that can destroy

Indonesia ", said Austin Limawan. The same thing is

said by Francis Raymond who said the issue of

intolerance is a crisis for the Indonesian nation. "The

concern in Indonesia is intolerance, for example the

recent Surabaya bombing case. Honestly, it scares me

because people end up blaming religion too, "Francis

said. The same is recognized by Nawwar Safy, Visual

Binus Communication Design student. "In my

opinion, radicalism, ethnocentrism, corruption, and

political sentimentalism exist in Indonesian society,"

Nawwar said.

Wisnu Wijaya, a student of Informatics

Engineering Department of Binus University said that

radicalism, narcotics and drugs, corruption and

political sentimentalism are the things that he feared

most in Indonesian. "Radicalism, narcotics and illicit

drugs, political centamentalism, those things in the

society I'm most afraid of. Because it is very

threatening to my future and other young generation

", said Vishnu. Radicalism and political

sentimentalism is also recognized by Natacha

Christin (Visual Communication Design Department

students) occurred in the social life of Indonesian

society. The same is recognized by Doni Nieco, a

student majoring in Communication Design Binus

who lives in the city of Tangerang.

4.4 Change of New Paradigm of

Pancasila among the Students

Vania said that she consciously and willing to change

herself in accordance with Pancasila especially make

Pancasila as the main value in practice of personal

life. "Hard work and honest is the value in Pancasila.

I want to apply Pancasila in simple terms that is not

cheating on the exam on campus. Because hard work

and honesty are important things in my life", said

Vania. Vania wants to make Pancasila a standard and

a norm of attitude and action. Amalina says to be

aware, understand and show the value of Pancasila in

everyday life. "It needs constant awareness. Actually

Pancasila has been taught from elementary school to

higher education, but its application is not easy. It

takes commitment from within and action out as a real

example in life ", says Amalina. Muhamad Hainal

Anwar says military education and celebration of

national day is needed to change the paradigm of

young people to be more Pancasilais. "It is important

to do military education for young people like in other

countries for the socialization of pancasila ideology

education. It can educate me as a good citizen. In

addition, the celebration of Indonesia's independence

day is an important moment to open the insight and

membatinkan meaning of Pancasila", said

Muhammad.

Marcelo Dominic said that Pancasila needed to be

habituated and supported by a conducive

environment. "I make Pancasila a habit, always apply

the values of Pancasila in social life. But we also need

to create a favorable environmental situation to

practice Pancasila", Marcelo said. Austin Limawan

said Pancasila should not be a doctrine, but it needs

to be an ideology that works. "I do not like to make

Pancasila a doctrine, but prefer to practice in real life.

It is not with doctrines, but with the direct practice of

the value of Pancasila in social life. I love making

videos and posting on social networks to promote

Pancasila ", Austin said. Francis Raymond loves

history and loves the values of Pancasila. "For me

personally, Pancasila is obligatory. I memorized

Pancasila from the first. I like history, so it seems I

must know the history and concept of Pancasila ",

said Francis. Wisnu Wijaya acknowledges that

Pancasila education and Pancasila activities are

required every week at various levels of education is

needed to influence the paradigm of the young

generation. "Realistically, I support if in school once

a week we have activities such as PancasilaPancasila

value socialization so that Pancasila can effectively

shape the character of the nation," said Wisnu.

Natasha Christin and Nawwar Shafy changed their

paradigm by applying Pancasila to visualization as

their favorite field. "If I apply Pancasila in visual form

so it is more interesting", said Natasha. "I also want

to apply the pancasila in visual form so that it can be

accepted by all the younger generation of the nation",

said NawwarShafy. Doni Nieco emphasizes the

BINUS-JIC 2018 - BINUS Joint International Conference

330

importance of respect for human value, an interesting

method of education for Pancasila to be understood

and practiced well. "Indonesia needs to respect

people. The government needs to find someone who

can teach Pancasila more modern and more advanced,

so that little children are happier. I am a student of

visual communication design, open to study

Pancasila and hopefully nationalist. I am committed

to express the value of Pancasila to advance the nation

of Indonesia through animation education", said

Doni.

5 CONCLUSIONS

The study of 10 young generations of students of

Binus University Alam Sutera campus gives a

significant positive meaning related to the students'

preappraisal of Pancasila values, the normal condition

of Pancasila in Indonesian society, the condition of

Pancasila value crisis in Indonesian society and

awareness to change paradigm toward character

positive in themselves as the younger generation.

Young people are accepting and want to make

Pancasila a self-paradigm to walk towards their

future. Students want to learn Pancasila and apply the

values of Pancasila contextually in their lives in social

space: family, campus and community environment

to create a better future of Indonesia: peace, harmony

and unity. Students of the young generation have a

good enough understanding of the values of

Pancasila, accept the values of Pancasila, open to

Pancasila values and are committed to making

Pancasila as a mindset, attitude pattern and action

pattern in the reality of life for a sustainable

Indonesia. Thus, Pancasila emerges as an ideology of

deconstruction of intolerance, primordialism,

radicalism and other ideologies that can damage the

young generation of the nation as citizens of the

pancasila character (Fios, 2018). The students want to

make Pancasila (Godliness, humanity, unity,

community, justice) as a paradigm to build the

inclusive character of the nation's youth. Pancasila

proved to be a paradigm in building the character of

the young generation of Indonesia.

REFERENCES

Asmaroini, A. P. (2017). Menjaga Eksistensi Pancasila

Dan Penerapannya Bagi Masyarakat Di Era

Globalisasi. Jurnal Pancasila dan Kewarganegaraan,

1(2), 50-64

Erika, & Mangku, D.G.S. (2014). Politik Hukum Pancasila

dalam Paradigma Nilai-Nilai Sosial Kultural

Masyarakat Indonesia. Pandecta, 9(10), 33-49

Fios, F. (2018). Character Building Pancasila. Jakarta: PT

Widia Inovasi Nusantara

Kühn, T. S. (1970). The Structure of Scientific Revolutions

2nd Edition. Chicago: The University of Chicago Press

Nuraini, S. (2012). Makalah Pancasila sebagai Paradigma

Pembangunan Nasional. Yogyakarta: Universitas

Negeri

Orman, T. (2016). Paradigm as Central Concept in Thomas

Kühn Thought. International Journal of Humanities

and Social Sciences, 6(10), 47-52

Pozza, N. (2016). Scope and limits of ”Inclusivism” in

Modern South Asia: Questioning Tagore’s and

Agyeya’s ”Universalism.” Politeja, 40, 197-214

Prastowo. (2012). Metode Penelitian Kualitatif dalam

Perspektif Rancangan Penelitian. Yogyakarta: Ar-

Ruzz Media Sugiyono. (2009). Metode Penelitian

Kuantitatif, Kualitatif, dan R&D. Bandung: Alfabeta

Prawironegoro. (2010). Filsafat Ilmu. Jakarta: Nusantara

Consulting

Rizki, F. (2011). Nilai Budaya Pancasila sebagai

Paradigma Sosial. Yogyakarta: STMIK AMIKOM

Setijo, P. (2010). Pendidikan Pancasila, Perspektif Sejarah

Perjuangan Bangsa. Jakarta: Grasindo.

Stumpf, S. E. (1982). Socrates to Sartre, A History of

Philosophy. New York: Mcgraw-Hill

Suranto, A. (2013). Pancasila sebagai paradigma

pembangunan karakter bangsa dalam Jurnal Dialog

dan Kebijakan Publik. Jakarta:Kementerian

Komunikasi dan Informatika RI

Pancasila as a Paradigm in Building Inclusive Character of the Young Generation of the Nation: Case Study on BINUS University Students

of Alam Sutera Campus

331