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JAKARTA
POST, 08 Juli 2013
Listening to the nation’s clock ticking toward the next
presidential election, I am reminded of the term “head of the state”, which
originated from Plato’s idea of an ideal republic and its governance.
Whether we know it or not, and whether we like it or not, our modern republic has its roots in the ideas of that great philosopher, who was in turn defining the dreams of his mentor philosopher Socrates.
Returning to the term “head of the state”, Plato likened his ideal republic to the human body, consisting of three major parts: head, heart (chest) and abdomen. He placed the top leader, the number one, as the head, which is governed by reason, wisdom and intelligence. Ideally, Plato wrote that the head of the republic must be a philosopher, which literally means “lover of wisdom”. The top leader must transcend the limitations of party politics and serve without any discrimination or favoritism.
Next, the heart or chest of the republic’s body consists of the down line, other leaders. Once again, those who are willing to serve without any reservation; the professionals, the entrepreneurs and the academicians all serve the nation to the best of their ability. Quite wisely, Plato associated this region with courage, vitality and, above all, strong will power. These are the qualities of the ideal government officials, scholars and industrialists.
The third region, the abdomen, is associated with general labor, the working class. Reading Plato, any student of history and culture is reminded of a similar Hindu system, which is often wrongly defined as the caste system and is associated with birth, whereas originally it was based on the work division.
This third region is associated with moderation, general wellbeing, which Plato referred to as temperance. Our nations’ founding father Sukarno defined it beautifully as the principle of “all for all”.
If we refer to Pancasila, the fourth principle of good governance clearly implies — and is very much in line with —Plato’s principle of wisdom.
Plato’s second principle of courage, vitality and strong willpower can be identified with the first, second and third principle of Pancasila — belief in God and goodness; upholding the values of humanity, human dignity and human rights; and the principle of unity.
Plato’s third principle of general well-being or temperance relates to the fifth principle of Pancasila — social justice for all.
In his own time, Plato was criticized for his utopian dream. Today, as you can see there is hardly any republic on the planet that would not agree with his ideals. In other words, back in 1945, thanks to our founding fathers our nation started right.
Looking at the present state of affairs, one cannot but question: “Where have we gone wrong?” That is, of course, if we think we have gone wrong or at least not yet lived up to the expectations, hopes and dreams of our forefathers.
Perhaps, we have to turn to Mahatma Gandhi for the answer to this question. His answer is general and applicable to any and all nations: “Politics without principles and ethics can be dangerous”.
I am also reminded, once again, of Sukarno who often said that the day he took up his duty and responsibilities as president was the day his duties and responsibilities to the party ended.
Plato went a step further. His ideal head of state for this utopian republic was a man or a woman with no family ties, no family responsibilities, for which he was much criticized.
However, if we think clearly and try to understand what Plato actually meant, we cannot but appreciate his foresight and wisdom. Corruption cannot be alienated from the ill practice of nepotism. It is no longer about a family, but about families. Corrupt officials can use their family to safeguard their booty. Later, to protect themselves and their families — old and new — they resort to ill political practices to remain in power.
Perhaps we have to contemplate radical and unheard of steps to ensure an ideal head of state, perhaps, a minimum age of 50 — when a person is relieved of their responsibilities and their children are established — or a leader who is unmarried.
Second, maybe, probably the General Election Commission should consider wealthy and well-established social figures, so the leader is not tempted by corrupt practices. Perhaps, who knows. ●
Whether we know it or not, and whether we like it or not, our modern republic has its roots in the ideas of that great philosopher, who was in turn defining the dreams of his mentor philosopher Socrates.
Returning to the term “head of the state”, Plato likened his ideal republic to the human body, consisting of three major parts: head, heart (chest) and abdomen. He placed the top leader, the number one, as the head, which is governed by reason, wisdom and intelligence. Ideally, Plato wrote that the head of the republic must be a philosopher, which literally means “lover of wisdom”. The top leader must transcend the limitations of party politics and serve without any discrimination or favoritism.
Next, the heart or chest of the republic’s body consists of the down line, other leaders. Once again, those who are willing to serve without any reservation; the professionals, the entrepreneurs and the academicians all serve the nation to the best of their ability. Quite wisely, Plato associated this region with courage, vitality and, above all, strong will power. These are the qualities of the ideal government officials, scholars and industrialists.
The third region, the abdomen, is associated with general labor, the working class. Reading Plato, any student of history and culture is reminded of a similar Hindu system, which is often wrongly defined as the caste system and is associated with birth, whereas originally it was based on the work division.
This third region is associated with moderation, general wellbeing, which Plato referred to as temperance. Our nations’ founding father Sukarno defined it beautifully as the principle of “all for all”.
If we refer to Pancasila, the fourth principle of good governance clearly implies — and is very much in line with —Plato’s principle of wisdom.
Plato’s second principle of courage, vitality and strong willpower can be identified with the first, second and third principle of Pancasila — belief in God and goodness; upholding the values of humanity, human dignity and human rights; and the principle of unity.
Plato’s third principle of general well-being or temperance relates to the fifth principle of Pancasila — social justice for all.
In his own time, Plato was criticized for his utopian dream. Today, as you can see there is hardly any republic on the planet that would not agree with his ideals. In other words, back in 1945, thanks to our founding fathers our nation started right.
Looking at the present state of affairs, one cannot but question: “Where have we gone wrong?” That is, of course, if we think we have gone wrong or at least not yet lived up to the expectations, hopes and dreams of our forefathers.
Perhaps, we have to turn to Mahatma Gandhi for the answer to this question. His answer is general and applicable to any and all nations: “Politics without principles and ethics can be dangerous”.
I am also reminded, once again, of Sukarno who often said that the day he took up his duty and responsibilities as president was the day his duties and responsibilities to the party ended.
Plato went a step further. His ideal head of state for this utopian republic was a man or a woman with no family ties, no family responsibilities, for which he was much criticized.
However, if we think clearly and try to understand what Plato actually meant, we cannot but appreciate his foresight and wisdom. Corruption cannot be alienated from the ill practice of nepotism. It is no longer about a family, but about families. Corrupt officials can use their family to safeguard their booty. Later, to protect themselves and their families — old and new — they resort to ill political practices to remain in power.
Perhaps we have to contemplate radical and unheard of steps to ensure an ideal head of state, perhaps, a minimum age of 50 — when a person is relieved of their responsibilities and their children are established — or a leader who is unmarried.
Second, maybe, probably the General Election Commission should consider wealthy and well-established social figures, so the leader is not tempted by corrupt practices. Perhaps, who knows. ●
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