Metode Penelitian. Desain Penelitian. Lampiran 1

Lampiran 1

Metode Penelitian Desain Penelitian Penelitian ini menggunakan metode kualitatif dengan pendekatan fenomenologi, berawal dari pemikiran-pemikiran pada dimensi teoretik, yang kemudian digunakan sebagai panduan untuk penelitian lapangan. Setelah itu, temuan-temuan empirik digunakan untuk merumuskan pemikiran teoretik baru. Kerangka penalaran tersebut dapat digambarkan sebagai berikut:

Gerakan Humanisme dan Globalisasi Budaya Jawa di Tengah Arus Global Humanisme Kejawèn

Jawa Kontekstual Menjawab Tantangan Global

Dimensi Teoretik

Dimensi Empirik

Gerakan Paguyuban Arso Tunggal

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Jawa, Menyiasati Globalisasi

Masalah Penelitian Penulis berpendapat, bahwa penelitian ini penting bagi pembangunan bangsa Indonesia, yang saat ini kalah dalam persaingan dengan bangsa-bangsa lain. Secara hepotesis, salah satu penyebabnya adalah, bangsa Indonesia cenderung ikut arus globalisasi, tanpa memperkuat ketahanan budaya sebagai landasan pembangunan. Di bidang ekonomi, dalam konteks Perdagangan Bebas ASEAN-Cina (ASEAN-China Free Trade Area – ACFTA) misalnya, produk-produk dalam negeri mendapat tekanan sangat kuat oleh produk-produk Cina, bahkan oleh produk-produk dari negara-negara lain anggota ASEAN. Di bidang politik, pertahanan, dan keamanan, Indonesia telah kehilangan Pulau Sipadan dan Ligitan yang diklaim Malaysia. Menyusul setelah itu, Kuala Lumpur pun kemudian mengklaim perairan Ambalat yang kemudian berujung pada sengketa wilayah. Pada 13 Agustus 2010, Malaysia bahkan berani menangkap dan memborgol tiga petugas Dinas Kelautan dan Perikanan (DKP) Indonesia yang menangkap nelayannelayan Malaysia yang beroperasi di perairan Indonesia, Tanjung Berakit, Bintan, Kepulauan Riau. Sebelumnya, Negara Kesatuan Republik Indonesia (NKRI) kehilangan Timor Timur karena kekalahan dalam referendum. Di bidang pendidikan tidak jauh berbeda. Dulu, guruguru Singapura dan Malaysia belajar dari Indonesia, tetapi sekarang banyak pelajar dan mahasiswa Indonesia yang justru menempuh studi di sekolah-sekolah dan perguruan tinggi di dua negara tersebut. Di bidang olahraga, Indonesia tidak lagi menjadi bangsa yang diperhitungkan. Bulutangkis Indonesia, yang dulu hampir selalu mendominasi berbagai kejuaraan internasional, saat ini 278

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lebih sering kalah. Prestasi sepakbola nasional merosot, bahkan sering kalah dalam pertandingan melawan Thailand, Malaysia, dan Singapura. Di bidang budaya, bangsa Indonesia yang terkenal dengan kekayaan budayanya yang sangat beragam, terkesan tidak merawat dan mengembangkan budayanya sendiri. Semangat kebangsaan (nasionalisme) luntur oleh penetrasi budaya asing, banyak kearifan lokal yang pada zaman dulu menjadi kekuatan, sekarang mulai memudar dan punah. Manusia menjadi faktor yang sangat menentukan. Globalisasi telah membawa pemahaman terhadap nilai-nilai kemanusiaan yang berbeda dari nilai-nilai kemanusiaan yang sudah berabad-abad hidup dalam masyarakat. Penetrasi arus global memengaruhi cara berpikir bangsa ini, sehingga melupakan nilai-nilai budaya dan kearifan lokal.

Pertanyaan Penelitian Dari uraian tersebut, penulis berpendapat perlu ada langkah-langkah konkret penguatan ketahanan budaya untuk menyiasati globalisasi. Salah satu budaya yang perlu diperkuat adalah budaya Jawa. Pertanyaannya: gerakan kelompok masyarakat yang melakukan langkah konkret itu? Kalau ada, bagaimanakah langkah-langkah konkret itu dilakukan? Dapatkah gerakan tersebut dijadikan model pembangunan nasional dalam menangkal globalisasi? Berdasarkan pertanyaan itu, penulis melakukan penelitian terhadap Paguyuban Arso Tunggal, dengan argumentasi sebagai berikut: 1. Arso Tunggal merupakan perkumpulan berbasis budaya Jawa, yang mengembangkan humanisme kejawèn ke dalam karya nyata; 279


2. Berbeda dari perkumpulan-perkumpulan kebatinan, Arso Tunggal tidak hanya berhenti pada pelestarian budaya dan nilai-nilai kemanusiaan Jawa, melainkan memadukan kearifan lokal Jawa dengan penelitianpenelitian ilmiah modern sehingga menghasilkan karya nyata dalam bidang pengobatan dan pertanian, sebagai langkah untuk menyiasati globalisasi; 3. Penulis berasumsi, bahwa Paguyuban Arso Tunggal dapat dijadikan model pengembangan budaya lokal untuk menghadapi tantangan global.

Tujuan Penelitian Penelitian ini bertujuan mendeskripsikan langkahlangkah Paguyuban Arso Tunggal menyiasati globalisasi. Dalam kerangka deskripsi itu, penulis juga menjabarkan hal-hal yang berkaitan dengan humanisme Barat sebagai gerakan intelektual, kebudayaan Jawa, kejawèn dan humanisme kejawèn, sebagai entry point untuk mendeskripsikan posisi dan langkah konkret Arso Tunggal menyiasati globalisasi.

Pengumpulan Data Sebelum memutuskan Paguyuban Arso Tunggal sebagai subjek penelitian, penulis melakukan observasi pendahuluan lebih dulu. Observasi pendahuluan tersebut untuk menentukan layak tidaknya paguyuban ini diteliti dalam rangka penyusunan disertasi. Setelah memutuskan Arso Tunggal sebagai subjek penelitian, penulis kemudian melakukan observasi partisipatif dalam, yaitu dengan mengikuti pertemuan Reboan dan kegiatan ritual, setiap hari Rabu mulai pukul 23.00 sampai dengan pukul 02.00 Kamis, selama sekitar dua tahun. Pengumpulan data

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dilakukan selama observasi partisipatif tersebut, melalui: wawancara, dokumen-dokumen dan buku-buku yang diterbitkan paguyuban. Selain itu, penulis juga melakukan studi kepustakaan yang terkait dengan masalah humanisme, kebudayaan Jawa dan Kejawen, serta wawancara dengan beberapa tokoh kebatinan.

Perspektif Subjektif dan Lokal Seperti penelitian kualitatif pada umumnya, maka penelitian ini bersifat subjektif-lokal. Penulis tidak berpretensi bahwa hasil penelitian bersifat objektif, seperti yang lazim dikenal dalam penelitian kuantitatif. Penelitian ini juga bersifat lokal, sehingga peneliti tidak berpretensi bahwa hasil penelitian ini bersifat universal dan berlaku pula di tempat lain. Peneliti berasumsi bahwa hasil penelitian ini hanya berlaku pada objek yang diteliti, yaitu Paguyuban Arso Tunggal. Fenomenologi adalah filosofi sekaligus pendekatan metodologis yang mencakup berbagai metode. Sebagai filosofi, fenomenologi adalah salah satu tradisi intelektual utama yang telah memengaruhi riset kualitatif. Sebagai pendekatan metodologi, fenomenologi disambut oleh para peneliti dari berbagai wilayah ilmu sosial, khususnya sosiologi dan psikologi, yang menjadikan fenomenologi sebagai salah satu cabang filosofinya. Fenomenologi membantu peneliti memasuki sudut pandang orang lain dan berupaya memahami mengapa orang lain itu menjalani hidup dengan cara mereka (Daymon, Holloway, 2008:228). Daymon dan Holloway menjelaskan, fenomenologi berakar dari filosofi Edmund Husserl (1859-1938), adapun dasar penerapannya bersumber dari Alfred Schutz (1899-1959). Husserl memosisikan kita, sebagai individu, berada dalam dunia 281


kehidupan (life-world) yang unik, atau lebenswelt, yang terdiri dari objek, orang-orang, tindakan, dan lembaga. Dunia kehidupan merupakan pengalaman subjektif setiap orang mengenai kehidupan sehari-hari mereka. Pengalaman subjektif tersebut merupakan realitas sosial mereka, yang menentukan maknamakna yang diberikan terhadap tindakannya sendiri maupun tindakan orang lain. Perspektif subjektif merupakan satu-satunya jaminan yang perlu dipertahankan agar dunia realitas sosial tidak akan pernah digantikan dengan dunia fiktif yang bersifat semu yang diciptakan oleh peneliti ilmiah. Subjektivitas adalah satusatunya prinsip yang tidak boleh dilupakan ketika para peneliti sosial memaknai objek-objek sosial. Yang ditekankan adalah bagaimana orang-orang yang berhubungan dengan objek-objek pengalaman memahami dan berinteraksi dengan objek tersebut sebagai ‘benda’ yang terpisah dari peneliti (Denzin dan Lincoln (2009:336). Inti pendekatan fenomenologi adalah gagasan mengenai dunia kehidupan, pemahaman bahwa realitas tiap-tiap individu berbeda, dan bahwa tindakan tiap-tiap individu hanya dapat dipahami melalui pemahaman terhadap dunia kehidupan individu, sekaligus melalui perspektif mereka. Oleh sebab itu, tugas peneliti adalah mengakses “pemikiran akal sehat” orangorang dengan tujuan menafsirkan, motif-motif, tindakan, dan dunia sosial mereka dari sudut pandang mereka. Ciri-ciri penelitian fenomenologi, menurut Daymon dan Holloway, meliputi pengungkapan dasar filosofis, mengurung asumsi-asumsi, berfokus pada satu fenomena utama, menggarap sampel kecil, dan menerapkan analisis data fenomenologi secara tematik. Ciri-ciri tersebut dapat dijabarkan sebagai berikut:

Mengungkap dasar filosofis 282

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Kajian fenomenologi dimulai dengan diskusi mengenai filosofi yang menyatukan riset. Hal ini penting berhubung terdapat berbagai macam variasi elemen-elemen filosofis dari fenomenologi, mencakup fenomenologi sosial (yang berfokus pada tindakan sosial dan pengalaman kelompok), fenomenologi transendental (yang menekankan pengalaman-pengalaman individu), dan fenomenologi hermeneutika, yaitu peneliti menginterpretasikan teks sesuai dengan konteks budaya, situasi, dan sejarah tempat fenomena terjadi.

Mengurung asumsi-asumsi Karena bertujuan melihat fenomena secara segar, maka penting bagi peneliti menyatakan asumsi-asumsinya sendiri mengenai fenomena yang diteliti. Kemudian berikan “kurungan” pada asumsi-asumsi itu, atau lupakan sejenak, sehingga prasangka apa pun yang mungkin peneliti pegang tidak menghalangi pemahaman terhadap pengalaman subjek yang diteliti.

Berfokus pada fenomena utama Riset fenomenologi berkaitan dengan pengalaman orangorang mengenai fenomena tertentu. Setelah mengidentifikasi fenomena yang diteliti, peneliti mengembangkan pertanyaanpertanyaan penelitian yang mengeksplorasi makna.

Analisis data tematis Tujuan akhir dari analisis data fenomenologi adalah menam-pilkan gambaran analitis dan mendalam dari fenomena yang diteliti; gambaran ini harus merefleksikan pengalaman subjek penelitian, yang “hidup” dan “kaya.” Pendekatan fenomeno-logi bersifat fleksibel, tidak kaku, dan hasilnya tidak “diresepkan” sebelumnya.

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Garis Besar Perkembangan Humanisme Barat HUMANISME KLASIK

HUMANISME PERIODE PERTENGAHAN

Kesadaran tentang eksistensi manusia.

“Abad gelap” bagi kemanusiaan.

Berusaha mencari jawaban tentang asal-usul, jatidiri, dan langkah-langkah meningkatkan martabat manusia. Kesadaran, bahwa manusia menentu-kan kehidupannya sendiri, tidak hanya tergantung pada alam dan kekuatan di luar diri manusia. Kesadaran subjektif, bahwa interaksi antarsubjek manusia adalah sesuatu yang penting untuk memanusiakan manusia. Embrio bagi perkembangan gerakan humanisme berikutnya.

Dominasi agama/gereja terhadap setiap aspek kehidupan.

Pemikiran tentang manusia masih dikaitkan dengan masalah ketuhanan.

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HUMANISME MODERN

HUMANISME POSTMODERN

Penemuan kembali masa ke-emasan Yunani Klasik dan Romawi Klasik. Pikiran manusia sebagai subjektivitas, rasio sebagai kemam-puan kritis, sejarah sebagai kemajuan.

Kritik terhadap Humanisme Modern.

Masalah dalam hubungan antara iman dan akal budi.

Awal pelepasan diri dari masalah ketuhanan.

Isu ketuhanan tidak lagi banyak bermakna.

Gerakan-gerakan menentang dominasi agama/ gereja dengan cara mengembangkan lagi pemikiran Klasik yang berpusat pada manusia.

Mendewakan dan mensakralkan rasionalitas dan individu.

Tidak ada lagi batasbatas suku, bangsa, tingkatan sosialekonomi, budaya, dan batas-batas yang lain. Dunia menjadi tanpa batas.

Pengertian tentang martabat makhluk hidup, martabat alam, tatanan alam dapat dimengerti oleh akal manusia dengan kemanusiaan sebagai pusatnya. Pemikiran tentang manusia masih dikaitkan dengan masalah ketuhanan.

Penyeragaman dan ketidak-manusiaan manusia akibat pendewaan dan penyakralan berlebihan terhadap rasionalitas dan individu. Pemikiran tentang manusia sudah terlepas dari masalah ketuhanan.

Menentang penyeragaman dan pendewaan individu.

Proyek emansipasi. Nilai-nilai budaya menjadi perhatian. Kebudayaan manusia lebih berperan.

Pemikiran tentang manusia sudah terlepas dari masalah ketuhanan.

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Lampiran 3

Garis besar Perbedaan Humanisme Barat dan Humanisme Kejawèn Humanisme Barat

Humanisme Kejawèn Epistemologis

Berdasarkan filsafat Barat yang Berdasarkan filsafat Jawa yang menerapkan pendekatan intelektual, menitikberatkan faktor rasa, bersifat deskriptif menggunakan pikiran (ratio), bersifat dan simbolik, berbicara mengenai bagaimana teoretik-abstraktif, definisi-definisi, orang mencapai kebijaksanaan (wisdom). menghasilkan ilmu pengetahuan. Protes terhadap dominasi institusi-institusi Respons terhadap keadaan manusia dan agama/gereja. alam semesta. Mengutamakan rasionalitas, kepercayaan Mengutamakan rasa (situasi batin), akan kemampuan manusia, hasrat keyakinan bahwa manusia dapat “menyatu” intelektual, dan penghargaan terhadap dengan Tuhan sehingga dapat menentukan disiplin intelektual. kehidupannya. Yakin bahwa pikiran dapat melakukan Yakin bahwa rasa dan kedekatan dengan segalanya dan lebih penting dari iman. Tuhan dapat membahagiakan manusia. Ontologis Kebebasan individu manusia sebagai wujud pelepasan dari kekuatan di luar diri manusia (supranatural).

Kebebasan individu manusia sebagai wujud ”penyatuan” dengan Tuhan yang Maha Esa.

Tidak percaya terhadap keberadaan Tuhan (ateis) atau tidak peduli Tuhan ada atau tidak ada (nonteis).

Percaya bahwa Tuhanlah yang mengatur kehidupan manusia, sehingga manusia harus selalu dekat kepada-Nya.

Manusia adalah subjek kehidupan, termasuk dalam relasinya dengan alam semesta dan kekuatan lain di luar dirinya.

Manusia adalah bagian dari alam semesta dan alam semesta adalah bagian dari manusia. Keseimbangan relasi keduanya sangat penting.

Aksiologis Mengembangkan kemampuan pikiran (ratio) untuk hal-hal yang bersifat keilmuan. Mencari pengetahuan teoretis.

Mengembangkan kemampuan rasa untuk hal-hal yang bersifat kearifan (wisdom). Mencari pengetahuan yang berguna bagi praktik kehidupan.

Mengutamakan tujuan yang bersifat duniawi dan materialistik. Jadi, tujuannya hanya kehidupan di dunia ini.

Lebih mengutamakan tujuan yang bersifat rohani, keselamatan dan kebahagiaan manusia di dunia dan manusia setelah meninggal dunia. Bersifat subjektif, sehingga lebih menitikberatkan pada kesempurnaan hidup individual.

Bersifat objektif, sehingga berguna untuk pengembangan ilmu pengetahuan dan teknologi.

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Perbandingan Pemaknaan Ide-ide Dasar Humanisme: Antara Pemahaman Barat dan Pemahaman Arso Tunggal Barat

Arso Tunggal

Humanisme merupakan bagian dari pandangan orang-orang yang berpikir tentang dirinya sendiri. Tidak ada rasa takut bagi seorang humanis dalam menghadapi tantangan dan eksplorasi.

Djoko Murwono tidak memiliki rasa takut menghadapi tantangan dan eksplorasi. Sejak kecil ia sudah menghadapi tantangan konflik budaya, setelah mendirikan Arso Tunggal dia menghadapi dominasi kekuasaan (global dan pemerintah Indonesia) dalam pengembangan pengobatan alternatif dan pertanian alternatif. Gerakan Arso Tunggal didasari pemahaman bahwa manusia adalah makhluk yang berasal dari Tuhan (sangkan paraning dumadi), berinteraksi dengan sesama manusia dan lingkungan dengan prinsip otoritas kemanusiaan yang disinari oleh cahaya Tuhan (manunggaling kawula Gusti), dan menitikberatkan pada aspek tindakan nyata (pakarti). Arso Tunggal mengembangkan pemahaman tentang pentingnya pikiran dan ilmu pengetahuan. Krenteg dan karep dinyatakan dalam karsa dan karya melalui riset ilmiah.

Humanisme menitikberatkan pada makna kemanusiaan untuk memahami realitas. Kaum humanis tidak mengabaikan pengetahuan yang bersifat transenden.

Humanisme adalah filosofi tentang ratio dan ilmu pengetahuan. Dalam kaitan ini kaum humanis menolak pembuktian yang didasarkan pada keyakinan, otoritas, pengungkapan, dan pernyataan di luar kesadaran manusia. Humanisme adalah filosofi imajinasi. Kaum humanis mengakui bahwa intuisi, prasangka, spekulasi, inspirasi, emosi, pernyataan di luar kesadaran, dan bahkan pengalaman religius, kalau tidak valid secara ilmu pengetahuan, hanya menjadi sumber gagasan. Setelah diuji secara rasional dan terbukti bermanfaat, baru ide-ide itu dapat digunakan sebagai pendekatan penyelesaian masalah. Humanisme adalah filosofi tentang kedisinian dan kekinian. Kaum humanis memandang nilai-nilai kemanusiaan sebagai masuk akal hanya dalam konteks kehidupan manusia, bukan kehidupan setelah kematian.

Humanisme adalah filosofi perasaan. Etika humanis berkaitan dengan pertemuan kebutuhan manusia dan penyelesaian masalah kemanusiaan – baik secara individual maupun sosial – dan mengabaikan

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Paguyuban Arso Tunggal menerapkan landasan rasionalitas dan ilmu pengetahuan dalam pengembangan obat-obat bio fito farmaka dan SPOR.

Meskipun mengakui kekuasaan Yang Maha Kuasa, namun gerakan Arso Tunggal mengutamakan pemahaman, bahwa kehidupan manusia akan bermakna kalau bermanfaat bagi sesama manusia dan lingkungan alam. Pengutamaan itu diwujudkan dalam gerakan pengobatan alternatif dan pertanian alternatif. Gerakan Arso Tunggal secara nyata menjawab kebutuhan manusia di bidang pengobatan dan pertanian. Perbedaan dari pemaknaan humanisme Modern dan Postmodern terletak pada pemahaman tentang ketuhanan (teologi).

Lampiran kaitannya dengan entitas teologis.

Humanisme merupakan filosofi realistik. Kaum humanis mengakui adanya dilema antara moral dan kebutuhan dalam pertimbangan-pertimbangan sebagai konsekuensi pengambilan keputusan moral.

Humanisme berada dalam irama keilmuan. Karena itu, kaum humanis mengakui bahwa kita hidup di dunia nyata dan tumbuh berkembang di planet ini dalam waktu yang panjang, bahwa tidak ada bukti tentang “jiwa” yang dapat dipisahkan, dan bahwa makhluk hidup memiliki kebutuhan-kebutuhan pasti sebagai dasar sistem nilai berorientasi kemanusiaan. Humanisme seirama dengan pencerahan pikir. Kaum humanis sepakat dengan kebebasan sipil, hak-hak asasi manusia, pemisahan institusi agama dan negara, pengembangan partisipasi demokrasi untuk menangani masalah sosial. Humanisme sejalan dengan perkembangan teknologi. Kaum humanis berniat mengambil bagian dalam pengembangan ilmu dan penemuan-penemuan teknologi, terutama dalam memproteksi lingkungan. Humanisme merupakan pandangan tentang cinta dan kehidupan. Kaum humanis bertanggung jawab terhadap kehidupannya sendiri.

Humanisme Modern dan Postmodern mengabaikan kaitan kemanusiaan dengan entitas teologis, adapun humanisme kejawèn Arso Tunggal berpandangan, bahwa gerakan kemanusiaan tetap disinari oleh kekuasaan Yang Maha Kuasa. Gerakan Arso Tunggal tidak lagi sekadar melestarikan nilai-nilai budaya Jawa sebagai wacana, melainkan sudah melakukannya dalam tindakan nyata yang bermanfaat bagi peningkatan nilai-nilai kemanusiaan. Hal itu membuktikan, bahwa Paguyuban Arso Tunggal bersikap realistik menghadapi tantangan zaman. Gerakan Arso Tunggal, selain sebagai gerakan sosial budaya, juga gerakan keilmuan; melakukan riset-riset ilmiah untuk pengembangan pengobatan dan pertanian alternatif.

Arso Tunggal melakukan pencerahan pikir lewat sarasehan-sarasehan Reboan dan diskusi-diskusi dengan berbagai pihak. Gerakan pertanian alternatif mencerminkan pengembangan partisipasi demokrasi untuk menangani masalah sosial. Paguyuban Arso Tunggal menempatkan ilmu dan teknologi sebagai wahana yang penting dalam gerakan, yaitu riset ilmiah untuk pengobatan alternatif, pengembangan teknologi pertanian untuk memproteksi lingkungan. Cinta dan kehidupan penting bagi gerakan Arso Tunggal. Dasar-dasar budaya Jawa yang penuh keseimbangan, keharmonisan mencerminkan pandangan tentang cinta dan kehidupan tersebut.

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Skema Etos Bangsa Indonesia dalam Bidang Hukum

Sikap-sikap dan nilainilai yang sekarang masih merata pada orang-orang Indonesia

Sikap-sikap dan nilai-nilai yang sesuai dan mendukung hukum modern

Hukum modern

Menilai tinggi keselarasan

Kesadaran individu yang tinggi

Karya manusia yang dibuat dengan sadar

Menolak konflik

Konflik adalah fungsional

Ditujukan untuk mencapai sesuatu

Kecenderungan pada ikatan-ikatan primordial Paternalitis Diferensiasi antara sektorsektor publik dan privatprivat yang belum tinggi

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Diubah-ubah sesuai dengan kebutuhan

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Lampiran 6

Skema tentang Manusia Jawa dan Jawa Kontekstual Sikap-sikap dan nilainilai yang sekarang masih merata pada orang-orang Jawa

Sikap-sikap dan nilai-nilai yang sesuai dan mendukung Jawa kontekstual

Jawa kontekstual

Menilai tinggi keselarasan

Kesadaran individu yang tinggi

Keselarasan harus tidak bertentangan dengan usaha meningkatkan martabat manusia

Menolak konflik

Konflik adalah fungsional

Kecenderungan pada ikatan-ikatan primordial

Ikatan primordial dipertimbangkan sepanjang mendukung kemajuan dalam martabat manusia

Konflik tidak harus ditolak kalau memang tidak bisa ditolak, demi mencapai kemajuan menurut kaidahkaidah yang benar untuk meningkatkan martabat manusia Ketat/longgarnya ikatan primordial disesuaikan dengan kebutuhan menjawab tantangan global

Paternalistis

Paternalistis hanya berlaku sebagai penjabaran dari prinsip rukun dan hormat, tapi tidak mengurangi apresiasi terhadap kualitas dan kebenaran Harus ada pemisahan antara sektor publik dan sektor privat

Paternalistis itu perlu, tapi yang lebih penting adalah martabat manusia

Kerendahan hati yang sering “terpeleset” menjadi rendah diri

Kerendahan hati sebagai kepandaian menempatkan diri dalam pergaulan (dengan manusia lain, dengan bangsa-bangsa lain)

Kerendahan hati justru sebagai faktor pendorong kemajuan

Gumunan lan kagètan (mudah heran dan terkaget-kaget) terhadap budaya dari luar

Budaya sendiri tidak kalah dari budaya dari luar

“Modernisasi” budaya sendiri, menghasilkan karya untuk menangkal pengaruh budaya dari luar

Budaya Jawa hanya menghasilkan kearifan individual

Budaya Jawa harus menghasilkan karya nyata yang tidak hanya bersifat individual, melainkan juga bermanfaat bagi banyak orang

Budaya Jawa menghasilkan karya nyata untuk meningkatkan martabat manusia

Diferensiasi antara sektorsektor publik dan privatprivat yang belum tinggi

Sektor publik maupun sektor privat diukur dari sejauh mana sumbangannya terhadap peningkatan martabat manusia

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Lampiran 7

Beberapa Ungkapan Jawa yang Perlu Direkonstruksi UNGKAPAN Alon-alon waton kelakon, aja kebat kliwat, aja grusa-grusu Mangan ora mangan kumpul

Ana dina ana upa, ana sethithik didum sethithik, ana akèh didum akèh

Ana rembuk dirembuk, ana nalar dinalar Tuna sathak, bathi sanak

Éwuh pakéwuh

Wani ngalah luhur wekasané Sepi ing pamrih, ramé ing gawé

Bandha iku anané anèng donya, mula yèn mati ora digawa Narima ing pandum

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PEMAHAMAN LAMA

PEMAHAMAN BARU

Lambat dalam mengerjakan tugas

Mengerjakan tugas dengan hatihati, tidak tergesa-gesa; berorientasi pada kualitas

Lebih penting kumpul dengan sanak saudara meskipun secara ekonomi berkekurangan Tidak perlu berusaha optimal karena tiap-tiap hari mempunyai rezeki sendirisendiri untuk dibagi-bagi sesuai dengan jumlah rezeki itu Segala sesuatu bisa diatur. Dikonotasikan negatif sebagai kolusi, korupsi, nepotisme (KKN) Tidak masalah rugi secara harta benda, asal memiliki banyak teman

Kualitas komunikasi dengan sanak saudara dan relasi itu penting karena dapat mendorong keberhasilan usaha Seseorang harus bekerja keras untuk mencukupi kebutuhan hidup secara pribadi dan membantu orang lain

Merasa sungkan pada orang lain, sehingga tidak berani mengatakan “tidak” untuk sesuatu yang tidak benar Selalu mengalah dalam menghadapi masalah Bekerja tanpa memperhitungkan imbalan (titik berat pada sepi ing pamrih) Tidak perlu mengejar harta benda, karena tidak akan dibawa mati Menerima saja apa adanya yang sudah diterima; menyerah pada keadaan

Seseorang harus memiliki kepandaian dalam negosiasi untuk melancarkan usaha. Konotasinya positif, bukan KKN Semangat membangun jejaring (networking), karena kalau kita memiliki banyak teman akan membuka akses untuk melakukan kegiatan (usaha) Sikap tahu diri dalam pergaulan, tidak menyakiti hati orang lain, pandai mengungkapkan suatu kebenaran secara tepat Mengalah bukan berarti kalah, melainkan strategi untuk mencapai sasaran yang lebih besar Bekerja keras dengan keyakinan bahwa imbalan merupakan akibat dari kerja keras (titik berat pada ramé ing gawé) Bekerja keras untuk mencukupi kebutuhan hidup di dunia, karena kerja keras untuk mencukupi hidup merupakan tugas mulia manusia Usaha untuk mencapai cita-cita, karena pandum (bagian) hanya akan diperoleh dengan usaha; tidak menyerah pada keadaan melainkan justru berusaha menentukan keadaan

Lampiran Pasrah sumarah

Tepa salira

Swarga nunut, neraka katut

Tidak berusaha, hanya menyerahkan segala sesuatu kepada Yang Maha Kuasa Memahami perasaan orang orang lain, cenderung mengikuti saja kehendak orang lain Istri hanya mengikuti suami. Kalau suami senang, istri ikut senang, suami celaka istri ikut celaka

Sugih tanpa bandha

Harta benda itu tidak penting, karena yang lebih penting adalah kaya dalam jiwa

Sabda pandhita ratu tan kena wola wali

Perkataan pemimpin harus dituruti dan tidak boleh berubah-ubah (pemahaman dari sisi orang yang dipimpin) Orang Jawa selalu memakai perasaan dalam merespons masalah, sehingga tidak rasional Meraih jiwa untuk dikeluarkan dari tubuh

Jawa nggoné rasa

Ngrogoh sukma

Ngono ya ngono, nanging aja ngono

Sikap permisif terhadap halhal yang tidak baik

Mikul dhuwur, mendhem jero

Mengungkapkan hal-hal yang baik saja dan menutupi kelemahan-kelemahan orang yang sudah meninggal Hidup sekadar menjalani, tidak perlu berusaha dengan ngotot karena smua sudah diatur “Yang di Atas”

Urip iku mung sakderma nglakoni

Berusaha untuk mencapai cita-cita dilandasi oleh bimbingan Yang Maha Kuasa Empati; memahami perasaan orang lain, namun memiliki pendirian sendiri yang belum tentu sama dengan pendirian orang lain Semangat istri untuk ikut memberi kontribusi terhadap kondisi rumah tangga; bahwa sorga dan neraka rumah tangga merupakan tanggung jawab bersama Kaya harta benda bukan sesuatu yang harus dihindari, tapi kekayaan itu harus didasari oleh jiwa yang bersih, sehingga tidak menimbulkan keserakahan Seorang pemimpin harus konsisten dalam penentukan kebijakan dan mengambil keputusan (pemahaman dari sisi pemimpin) Orang Jawa selalu menggunakan hati untuk menyinari pikiran (intelektualitas) dalam menghadapi masalah. Jiwa harus diragakan, sehingga menjelma menjadi kekuatan pikiran (ngraga sukma) Sikap yang tepat untuk mencapai tujuan; menyesuaikan dengan kondisi (dalam kepemimpinan dikenal sebagai situational leadership) Belajar dari pengalaman orangorang yang sudah meninggal. Halhal yang baik ditiru, hal-hal yang buruk ditinggalkan Hidup itu proses menjadi lebih baik, sehingga manusia harus berusaha keras mencapai kehidupan yang lebih baik itu. Prinsip hidup adalah: berorientasi pada hasil, fokus pada proses.

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Humanist Manifesto I The Manifesto is a product of many minds. It was designed to represent a developing point of view, not a new creed. The individuals whose signatures appear would, had they been writing individual statements, have stated the propositions in differing terms. The importance of the document is that more than thirty men have come to general agreement on matters of final concern and that these men are undoubtedly representative of a large number who are forging a new philosophy out of the materials of the modern world. The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate. There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.

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Today man's larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following: FIRST: Religious humanists regard the universe as self-existing and not created. SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process. THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected. FOURTH: Humanism recognizes that man's religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture. FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method. SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of "new thought". SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation — all that is in its degree expressive of

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intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained. EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man's life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist's social passion. NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being. TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural. ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking. TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life. THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world. FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently

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cooperate for the common good. Humanists demand a shared life in a shared world. FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow. So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task. [EDITOR'S NOTE: There were 34 signers of this document, including Anton J. Carlson, John Dewey, John H. Dietrich, R. Lester Mondale, Charles Francis Potter, Curtis W. Reese, and Edwin H. Wilson.] Copyright © 1973 by the American Humanist Association.

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Lampiran 9

Humanist Manifesto II Preface It is forty years since Humanist Manifesto I (1933) appeared. Events since then make that earlier statement seem far too optimistic. Nazism has shown the depths of brutality of which humanity is capable. Other totalitarian regimes have suppressed human rights without ending poverty. Science has sometimes brought evil as well as good. Recent decades have shown that inhuman wars can be made in the name of peace. The beginnings of police states, even in democratic societies, widespread government espionage, and other abuses of power by military, political, and industrial elites, and the continuance of unyielding racism, all present a different and difficult social outlook. In various societies, the demands of women and minority groups for equal rights effectively challenge our generation. As we approach the twenty-first century, however, an affirmative and hopeful vision is needed. Faith, commensurate with advancing knowledge, is also necessary. In the choice between despair and hope, humanists respond in this Humanist Manifesto II with a positive declaration for times of uncertainty. As in 1933, humanists still believe that traditional theism, especially faith in the prayer-hearing God, assumed to live and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith. Salvationism, based on mere affirmation, still appears as harmful, diverting people with false hopes of heaven hereafter. Reasonable minds look to other means for survival. Those who sign Humanist Manifesto II disclaim that they are setting forth a binding credo; their individual views would be stated in widely varying ways. This statement is, however, reaching for vision in a time that needs direction. It is social analysis in an effort at consensus. New statements should be developed to supersede this, but for today it is our conviction that humanism offers an alternative that can serve present-day needs and guide humankind toward the future.

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— Paul Kurtz and Edwin H. Wilson (1973) The next century can be and should be the humanistic century. Dramatic scientific, technological, and ever-accelerating social and political changes crowd our awareness. We have virtually conquered the planet, explored the moon, overcome the natural limits of travel and communication; we stand at the dawn of a new age, ready to move farther into space and perhaps inhabit other planets. Using technology wisely, we can control our environment, conquer poverty, markedly reduce disease, extend our life-span, significantly modify our behavior, alter the course of human evolution and cultural development, unlock vast new powers, and provide humankind with unparalleled opportunity for achieving an abundant and meaningful life. The future is, however, filled with dangers. In learning to apply the scientific method to nature and human life, we have opened the door to ecological damage, over-population, dehumanizing institutions, totalitarian repression, and nuclear and bio-chemical disaster. Faced with apocalyptic prophesies and doomsday scenarios, many flee in despair from reason and embrace irrational cults and theologies of withdrawal and retreat. Traditional moral codes and newer irrational cults both fail to meet the pressing needs of today and tomorrow. False "theologies of hope" and messianic ideologies, substituting new dogmas for old, cannot cope with existing world realities. They separate rather than unite peoples. Humanity, to survive, requires bold and daring measures. We need to extend the uses of scientific method, not renounce them, to fuse reason with compassion in order to build constructive social and moral values. Confronted by many possible futures, we must decide which to pursue. The ultimate goal should be the fulfillment of the potential for growth in each human personality — not for the favored few, but for all of humankind. Only a shared world and global measures will suffice. A humanist outlook will tap the creativity of each human being and provide the vision and courage for us to work together. This outlook emphasizes the role human beings can play in their own spheres of action. The decades ahead call for dedicated, clear-minded men and women able to marshal the will, intelligence, and

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cooperative skills for shaping a desirable future. Humanism can provide the purpose and inspiration that so many seek; it can give personal meaning and significance to human life. Many kinds of humanism exist in the contemporary world. The varieties and emphases of naturalistic humanism include "scientific," "ethical," "democratic," "religious," and "Marxist" humanism. Free thought, atheism, agnosticism, skepticism, deism, rationalism, ethical culture, and liberal religion all claim to be heir to the humanist tradition. Humanism traces its roots from ancient China, classical Greece and Rome, through the Renaissance and the Enlightenment, to the scientific revolution of the modern world. But views that merely reject theism are not equivalent to humanism. They lack commitment to the positive belief in the possibilities of human progress and to the values central to it. Many within religious groups, believing in the future of humanism, now claim humanist credentials. Humanism is an ethical process through which we all can move, above and beyond the divisive particulars, heroic personalities, dogmatic creeds, and ritual customs of past religions or their mere negation. We affirm a set of common principles that can serve as a basis for united action — positive principles relevant to the present human condition. They are a design for a secular society on a planetary scale. For these reasons, we submit this new Humanist Manifesto for the future of humankind; for us, it is a vision of hope, a direction for satisfying survival.

Religion FIRST: In the best sense, religion may inspire dedication to the highest ethical ideals. The cultivation of moral devotion and creative imagination is an expression of genuine "spiritual" experience and aspiration. We believe, however, that traditional dogmatic or authoritarian religions that place revelation, God, ritual, or creed above human needs and experience do a disservice to the human species. Any account of nature should pass the tests of scientific evidence; in our judgment, the dogmas and myths of traditional religions do not do so. Even at this late date in human history, certain elementary facts based

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upon the critical use of scientific reason have to be restated. We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As nontheists, we begin with humans not God, nature not deity. Nature may indeed be broader and deeper than we now know; any new discoveries, however, will but enlarge our knowledge of the natural. Some humanists believe we should reinterpret traditional religions and reinvest them with meanings appropriate to the current situation. Such redefinitions, however, often perpetuate old dependencies and escapisms; they easily become obscurantist, impeding the free use of the intellect. We need, instead, radically new human purposes and goals. We appreciate the need to preserve the best ethical teachings in the religious traditions of humankind, many of which we share in common. But we reject those features of traditional religious morality that deny humans a full appreciation of their own potentialities and responsibilities. Traditional religions often offer solace to humans, but, as often, they inhibit humans from helping themselves or experiencing their full potentialities. Such institutions, creeds, and rituals often impede the will to serve others. Too often traditional faiths encourage dependence rather than independence, obedience rather than affirmation, fear rather than courage. More recently they have generated concerned social action, with many signs of relevance appearing in the wake of the "God Is Dead" theologies. But we can discover no divine purpose or providence for the human species. While there is much that we do not know, humans are responsible for what we are or will become. No deity will save us; we must save ourselves. SECOND: Promises of immortal salvation or fear of eternal damnation are both illusory and harmful. They distract humans from present concerns, from self-actualization, and from rectifying social injustices. Modern science discredits such historic concepts as the "ghost in the machine" and the "separable soul." Rather, science affirms that the human species is an emergence from natural evolutionary forces. As far as we know, the total personality is a function of the biological organism transacting in a social and cultural context. There is no credible evidence that life survives the death of the body. We

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continue to exist in our progeny and in the way that our lives have influenced others in our culture. Traditional religions are surely not the only obstacles to human progress. Other ideologies also impede human advance. Some forms of political doctrine, for instance, function religiously, reflecting the worst features of orthodoxy and authoritarianism, especially when they sacrifice individuals on the altar of Utopian promises. Purely economic and political viewpoints, whether capitalist or communist, often function as religious and ideological dogma. Although humans undoubtedly need economic and political goals, they also need creative values by which to live.

Ethics THIRD: We affirm that moral values derive their source from human experience. Ethics is autonomous and situational needing no theological or ideological sanction. Ethics stems from human need and interest. To deny this distorts the whole basis of life. Human life has meaning because we create and develop our futures. Happiness and the creative realization of human needs and desires, individually and in shared enjoyment, are continuous themes of humanism. We strive for the good life, here and now. The goal is to pursue life's enrichment despite debasing forces of vulgarization, commercialization, and dehumanization. FOURTH: Reason and intelligence are the most effective instruments that humankind possesses. There is no substitute: neither faith nor passion suffices in itself. The controlled use of scientific methods, which have transformed the natural and social sciences since the Renaissance, must be extended further in the solution of human problems. But reason must be tempered by humility, since no group has a monopoly of wisdom or virtue. Nor is there any guarantee that all problems can be solved or all questions answered. Yet critical intelligence, infused by a sense of human caring, is the best method that humanity has for resolving problems. Reason should be balanced with compassion and empathy and the whole person fulfilled. Thus, we are not advocating the use of scientific intelligence independent of or in opposition to emotion, for we believe in the cultivation of feeling and love. As science pushes back the boundary of the known,

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humankind's sense of wonder is continually renewed, and art, poetry, and music find their places, along with religion and ethics.

The Individual FIFTH: The preciousness and dignity of the individual person is a central humanist value. Individuals should be encouraged to realize their own creative talents and desires. We reject all religious, ideological, or moral codes that denigrate the individual, suppress freedom, dull intellect, dehumanize personality. We believe in maximum individual autonomy consonant with social responsibility. Although science can account for the causes of behavior, the possibilities of individual freedom of choice exist in human life and should be increased. SIXTH: In the area of sexuality, we believe that intolerant attitudes, often cultivated by orthodox religions and puritanical cultures, unduly repress sexual conduct. The right to birth control, abortion, and divorce should be recognized. While we do not approve of exploitive, denigrating forms of sexual expression, neither do we wish to prohibit, by law or social sanction, sexual behavior between consenting adults. The many varieties of sexual exploration should not in themselves be considered "evil." Without countenancing mindless permissiveness or unbridled promiscuity, a civilized society should be a tolerant one. Short of harming others or compelling them to do likewise, individuals should be permitted to express their sexual proclivities and pursue their lifestyles as they desire. We wish to cultivate the development of a responsible attitude toward sexuality, in which humans are not exploited as sexual objects, and in which intimacy, sensitivity, respect, and honesty in interpersonal relations are encouraged. Moral education for children and adults is an important way of developing awareness and sexual maturity.

Democratic Society SEVENTH: To enhance freedom and dignity the individual must experience a full range of civil liberties in all societies. This includes freedom of speech and the press, political democracy, the legal right of opposition to governmental policies, fair judicial process, religious

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liberty, freedom of association, and artistic, scientific, and cultural freedom. It also includes a recognition of an individual's right to die with dignity, euthanasia, and the right to suicide. We oppose the increasing invasion of privacy, by whatever means, in both totalitarian and democratic societies. We would safeguard, extend, and implement the principles of human freedom evolved from the Magna Carta to the Bill of Rights, the Rights of Man, and the Universal Declaration of Human Rights. EIGHTH: We are committed to an open and democratic society. We must extend participatory democracy in its true sense to the economy, the school, the family, the workplace, and voluntary associations. Decision-making must be decentralized to include widespread involvement of people at all levels — social, political, and economic. All persons should have a voice in developing the values and goals that determine their lives. Institutions should be responsive to expressed desires and needs. The conditions of work, education, devotion, and play should be humanized. Alienating forces should be modified or eradicated and bureaucratic structures should be held to a minimum. People are more important than decalogues, rules, proscriptions, or regulations. NINTH: The separation of church and state and the separation of ideology and state are imperatives. The state should encourage maximum freedom for different moral, political, religious, and social values in society. It should not favor any particular religious bodies through the use of public monies, nor espouse a single ideology and function thereby as an instrument of propaganda or oppression, particularly against dissenters. TENTH: Humane societies should evaluate economic systems not by rhetoric or ideology, but by whether or not they increase economic well-being for all individuals and groups, minimize poverty and hardship, increase the sum of human satisfaction, and enhance the quality of life. Hence the door is open to alternative economic systems. We need to democratize the economy and judge it by its responsiveness to human needs, testing results in terms of the common good. ELEVENTH: The principle of moral equality must be furthered through elimination of all discrimination based upon race, religion, sex, age, or national origin. This means equality of opportunity and

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recognition of talent and merit. Individuals should be encouraged to contribute to their own betterment. If unable, then society should provide means to satisfy their basic economic, health, and cultural needs, including, wherever resources make possible, a minimum guaranteed annual income. We are concerned for the welfare of the aged, the infirm, the disadvantaged, and also for the outcasts — the mentally retarded, abandoned, or abused children, the handicapped, prisoners, and addicts — for all who are neglected or ignored by society. Practicing humanists should make it their vocation to humanize personal relations. We believe in the right to universal education. Everyone has a right to the cultural opportunity to fulfill his or her unique capacities and talents. The schools should foster satisfying and productive living. They should be open at all levels to any and all; the achievement of excellence should be encouraged. Innovative and experimental forms of education are to be welcomed. The energy and idealism of the young deserve to be appreciated and channeled to constructive purposes. We deplore racial, religious, ethnic, or class antagonisms. Although we believe in cultural diversity and encourage racial and ethnic pride, we reject separations which promote alienation and set people and groups against each other; we envision an integrated community where people have a maximum opportunity for free and voluntary association. We are critical of sexism or sexual chauvinism — male or female. We believe in equal rights for both women and men to fulfill their unique careers and potentialities as they see fit, free of invidious discrimination.

World Community TWELFTH: We deplore the division of humankind on nationalistic grounds. We have reached a turning point in human history where the best option is to transcend the limits of national sovereignty and to move toward the building of a world community in which all sectors of the human family can participate. Thus we look to the development of a system of world law and a world order based upon transnational federal government. This would appreciate cultural pluralism and diversity. It would not exclude pride in national origins and

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accomplishments nor the handling of regional problems on a regional basis. Human progress, however, can no longer be achieved by focusing on one section of the world, Western or Eastern, developed or underdeveloped. For the first time in human history, no part of humankind can be isolated from any other. Each person's future is in some way linked to all. We thus reaffirm a commitment to the building of world community, at the same time recognizing that this commits us to some hard choices. THIRTEENTH: This world community must renounce the resort to violence and force as a method of solving international disputes. We believe in the peaceful adjudication of differences by international courts and by the development of the arts of negotiation and compromise. War is obsolete. So is the use of nuclear, biological, and chemical weapons. It is a planetary imperative to reduce the level of military expenditures and turn these savings to peaceful and peopleoriented uses. FOURTEENTH: The world community must engage in cooperative planning concerning the use of rapidly depleting resources. The planet earth must be considered a single ecosystem. Ecological damage, resource depletion, and excessive population growth must be checked by international concord. The cultivation and conservation of nature is a moral value; we should perceive ourselves as integral to the sources of our being in nature. We must free our world from needless pollution and waste, responsibly guarding and creating wealth, both natural and human. Exploitation of natural resources, uncurbed by social conscience, must end. FIFTEENTH: The problems of economic growth and development can no longer be resolved by one nation alone; they are worldwide in scope. It is the moral obligation of the developed nations to provide — through an international authority that safeguards human rights — massive technical, agricultural, medical, and economic assistance, including birth control techniques, to the developing portions of the globe. World poverty must cease. Hence extreme disproportions in wealth, income, and economic growth should be reduced on a worldwide basis. SIXTEENTH: Technology is a vital key to human progress and development. We deplore any neo-romantic efforts to condemn indiscriminately all technology and science or to counsel retreat from

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its further extension and use for the good of humankind. We would resist any moves to censor basic scientific research on moral, political, or social grounds. Technology must, however, be carefully judged by the consequences of its use; harmful and destructive changes should be avoided. We are particularly disturbed when technology and bureaucracy control, manipulate, or modify human beings without their consent. Technological feasibility does not imply social or cultural desirability. SEVENTEENTH: We must expand communication and transportation across frontiers. Travel restrictions must cease. The world must be open to diverse political, ideological, and moral viewpoints and evolve a worldwide system of television and radio for information and education. We thus call for full international cooperation in culture, science, the arts, and technology across ideological borders. We must learn to live openly together or we shall perish together.

Humanity As a Whole IN CLOSING: The world cannot wait for a reconciliation of competing political or economic systems to solve its problems. These are the times for men and women of goodwill to further the building of a peaceful and prosperous world. We urge that parochial loyalties and inflexible moral and religious ideologies be transcended. We urge recognition of the common humanity of all people. We further urge the use of reason and compassion to produce the kind of world we want — a world in which peace, prosperity, freedom, and happiness are widely shared. Let us not abandon that vision in despair or cowardice. We are responsible for what we are or will be. Let us work together for a humane world by means commensurate with humane ends. Destructive ideological differences among communism, capitalism, socialism, conservatism, liberalism, and radicalism should be overcome. Let us call for an end to terror and hatred. We will survive and prosper only in a world of shared humane values. We can initiate new directions for humankind; ancient rivalries can be superseded by broad-based cooperative efforts. The commitment to tolerance, understanding, and peaceful negotiation does not necessitate acquiescence to the status quo nor the damming up of dynamic and revolutionary forces. The true revolution is occurring and can continue in countless nonviolent adjustments. But this entails the willingness to step forward onto new and expanding plateaus. At

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the present juncture of history, commitment to all humankind is the highest commitment of which we are capable; it transcends the narrow allegiances of church, state, party, class, or race in moving toward a wider vision of human potentiality. What more daring a goal for humankind than for each person to become, in ideal as well as practice, a citizen of a world community. It is a classical vision; we can now give it new vitality. Humanism thus interpreted is a moral force that has time on its side. We believe that humankind has the potential, intelligence, goodwill, and cooperative skill to implement this commitment in the decades ahead. We, the undersigned, while not necessarily endorsing every detail of the above, pledge our general support to Humanist Manifesto II for the future of humankind. These affirmations are not a final credo or dogma but an expression of a living and growing faith. We invite others in all lands to join us in further developing and working for these goals.

[EDITOR'S

NOTE: Thousands of names have ben added to the list of signatories which followed the original Humanist Manifesto II, published in the September/October 1973 issue of The Humanist magazine by the American Humanist Association. You may become a signer yourself by contacting the AHA at the address below.]

Copyright © 1973 by the American Humanist Association

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Lampiran 10

Daftar Obat Arso Tunggal No.

Nama Obat Pembentukan Antibodi untuk Tumor dan Kanker

01 02 03 04 05 06 07 08

09 10 11 12 13

BACD BIREGMA BCAPC

Bio Antibody Cythostatica Development Bio Regenerated Growth Metabolism Acceleration Bio Cythostatica and Antibody Development for Pulmo Cancer BIPCAD Bio Pulmo Cancer Cythostatica and Antibody Development (kanker paru) BMCC Bio Mame Cancer Cythostatica (kanker payudara) BOCAD Bio Osteo Cancer Cythostatica and Abtibody Development (kanker tulang) CVCH Cythostatica Viro Carcinoma Antibody for Hepar BIBCOCPEM Bio Prostat Cancer Curative and Protection Metabolism System Bio Chemo Treatment untuk Tumor dan Kanker agar Tidak Mengalami Penyebaran, Rehabilitasi Tulang Patah dan Kerusakan Syaraf terutama pada Otak BICHATEPE BICTEC

Bio Chemo Treatment Process Bio Chemo Treatment Equalifing and Curation (antibiotik) CARAC Carcinoma Active Reterdant and Curation BADVISOC Bio Antibody for Viro Imunity Syndroma Protection and Curation BAVICEG Bio Restruction Anti Body Monoklone for Viro and Cancer in Genon System Kanker Darah atau Kelainan Darah yang Lain

14

BMAM

Bio Mutual Monoclon Antibody Metabolism Development Process Bio Blood Disfunction Metabolism by Haemophiliae and Talesmiae

15

BOMHET

16

BMPTP

Bio Mutual Metabolism Process Treatment Process

17

BDBMF

18

BERVIF

Bio Development Blood Metabolism and Mutual Magnification Function Blood Reduced Vicosity and Fat Treatment Metabolism

19 20

BCC BIVED

Bio Concentrated Curation Cancer Bio Immunity Viro Expected Development

21

BIDJEVIC

22

BICEPDIV

Bio Immunity Development for Japanese Virus and Cancer Effect Bio Curative and Protective Dengue Immunity Viro (HIV)

23

BIF

Bio Iso Flavon

Bio Chemo Treatment Darah atau Kelainan Darah

Pembentukan Antibodi karena Serangan Virus

Treatment Hati

307

Jawa, Menyiasati Globalisasi 24 25 26 27

BCH BHVR

Bio Cythostatica Hepar Bio Hepar Protection and Virocuration Regeneration Hepar BCSH Bio Cythostatica Syndrome Hepar BCRH Bio Cythostatica Cromosome Reconstruction Hepar Syndrome Metabolisme Pancreas (Penyakit Gula atau Diabetes Malitus)

28

PIDLEP

29

DESCI

Pancreas Injue Development Lever and Exiting Pancreas Diabetic System Control Ingradient in Instruction

30

DEBTOP

Diabet Existing Bio Treatment Organ Pancreas Process

31 32

BERGUM BIPDAMTER

Bio Refunction Glucose Metabolism Bio Pancreas Diabetic Metabolism Treatment and Regeneration Regeneration

33

CSP

Cythostatica Syndrome Metabolism Pancreas

34

CORPEF

Cythostatica and Reconstruction Pancreatic Function for Cronical Diabetic Metabolisme Ginjal

35

KIBDEF

Kidney Bio Development Existing Function

36 37

KICMER BKCS

Kidney Curative Metabolism Bio Kidney Cythostatica and Syndroma Metabolism

38

KREMDOT

39 40 41 42

BSFR HEBCHER BIBFER BIFSEF

43 44

BICHMET BCR

45

BIBPRES

Kidney Regeneration and Metabolism Development Treatment Metabolisme Lemak Darah Bio Slim Fat Ristriction Hemo Bio Chemo Existing Recovery Bio Blood Fat Existing Regulation Bio Fitness and Slimming Fat Restriction Jantung dan Kelainan Jantung

46 47

Bio Cardio Metabolism Treatment Bio Cardio Regulated Tekanan Darah Tinggi Bio Intensive Blood Pressure Regulated System

Penyakit Tropis, Malaria, Demam Berdarah, Tipus, Disentri, batuk, dan Pilek IBP Influensa, batuk, dan pilek BCPT Bio Curative and Protection Tropical Desease

48 49

BBST CYBOSTET

50 51 52

STEFVI Stabilized Treatment Fatality and Virtuality Hormone STBM Stabilized Treatment Bio Mutual Metabolism BISHOP Bio Skinhealth Protection Penyakit Tulang, Rematik,Pengeroposan, dan Kejang Otot

53 54 55

BEVES BOAP BRAMCUP

308

Bio Bronche Sinusoid Desease and Alergic Treatment Chythostatica Bronce Sinusoid Trache Infection and Alergie Treatment Kelainan Hormon dan Enzim dalam Tubuh

Bio Exiting Virtuality and Fatality System Bio Osteo Arthritis Protection Bio Rheumatic and Muscle Metabolism Curation Protection

Lampiran Bio Neoro 56

BINURFOM

Bio Neuro Rehabilitation and Metabolism System Obat Turun Panas dan Tidur

57

BAA

58

BIGTREP Bio Glaukoma Treatment Protection Metabloism Pembenahan Kembali Genetika dalam Pita Kromosom

59 60 61

BCGR BCII BIVOHRET

Bio Chromossom Genetic Reconstruction Bio Chromossom Treatment Function Process Bio Virtuality Hormon Regeneration Treatment Vitamin dan Mineral

62

STANSOL BIP BIVEM

Stamina Solution Bio Lodium Phosphat Bio Vitamine, Enzym, and Mineral

Bio Analgesic Antipiuretic Penyakit Mata, antara lain: Glukoma dan Katarak

309

Metode Penelitian. Desain Penelitian. Lampiran 1

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