Cultural-Based Education of Tamansiswa as a Locomotive …
477
6.1 Tri Sakti Jiwa (Three Excellent Soul)
The cultural concept of “Tri Sakti Jiwa” (Three Excellent Souls) taught by KHD consists of cipta (create), rasa (feel) and karsa (intend). These describe reason, emotion,
and intention, respectively . The concept represents three human necessary psychological powers that must be in a good combination. The lack of any of the three powers
will result in failure. Therefore, a good balance of the three powers becomes the determinant factor of the success in achieving education objectives (Dewantara 2013a, b).
The reason is useful KHD or human in finding truth and falsehood through experiences and that has active and subjective imagination power to act on his or her own
intention and in independent manner (Agus 2017). Thus, human does not merely
follow others’ instructions, recommendations, and pressure though he or she may
wisely consider the instructions, the recommendations and the pressure.
Emotion is heart drive that results in human willingness or unwillingness, happiness or sadness, shame or pride, satisfaction of disappointment, braveness or fear,
anger or compassion, hatred or love that may be wholeheartedly felt that does not
need the involvement of reason. Concerning with the emotion human tends to be
passive. However, human may also be reactive in achieving emotional unity so that
physical sensation namely five senses may have the same feeling as the psychological
one (Agus 2017).
The intention is the power resulting in reasoning and emotional exercises. Also,
it is the extension of natural desire in human psyche, but it has been considered by
the reason and the emotion so that it was no longer purely “instincten” as manifested
in low and rough drives. It represents the antecedence of all of human actions that
are noble in nature. The unity of the reason, the emotion and the intention represents
human noble character. The three human psychological powers were the prerequisite
in materializing the idea of civilized and virtuous social being (Dewantara 2013a, b).
Ki Hadjar Dewantara intended to: (a) position students/learners in the center of
education process, (b) consider education as a dynamic process, and (c) put the
emphasis on the balance of the reason, the emotion and the intention of the students/the learners (Surono 2010; Subagya 2016). Thus, the education must pay a
good attention to the balance of the reason, the emotion and the intention in education so that the education is not merely the process of transferring knowledge, but
the process of the transformation of values (Agus 2017).
7 Character Education
One of the characteristics of Tamansiswa education is Ki Hadjar Dewantara’s concept
of character education. He wrote an article in Pusara Magazine of February 1954
entitled ‘Education of character’, noting that was necessary and obligatory for teachers to organize character education for students/learners at schools. “The character
education would be better delivered spontaneously by all tutors; it should be delivered
477
6.1 Tri Sakti Jiwa (Three Excellent Soul)
The cultural concept of “Tri Sakti Jiwa” (Three Excellent Souls) taught by KHD consists of cipta (create), rasa (feel) and karsa (intend). These describe reason, emotion,
and intention, respectively . The concept represents three human necessary psychological powers that must be in a good combination. The lack of any of the three powers
will result in failure. Therefore, a good balance of the three powers becomes the determinant factor of the success in achieving education objectives (Dewantara 2013a, b).
The reason is useful KHD or human in finding truth and falsehood through experiences and that has active and subjective imagination power to act on his or her own
intention and in independent manner (Agus 2017). Thus, human does not merely
follow others’ instructions, recommendations, and pressure though he or she may
wisely consider the instructions, the recommendations and the pressure.
Emotion is heart drive that results in human willingness or unwillingness, happiness or sadness, shame or pride, satisfaction of disappointment, braveness or fear,
anger or compassion, hatred or love that may be wholeheartedly felt that does not
need the involvement of reason. Concerning with the emotion human tends to be
passive. However, human may also be reactive in achieving emotional unity so that
physical sensation namely five senses may have the same feeling as the psychological
one (Agus 2017).
The intention is the power resulting in reasoning and emotional exercises. Also,
it is the extension of natural desire in human psyche, but it has been considered by
the reason and the emotion so that it was no longer purely “instincten” as manifested
in low and rough drives. It represents the antecedence of all of human actions that
are noble in nature. The unity of the reason, the emotion and the intention represents
human noble character. The three human psychological powers were the prerequisite
in materializing the idea of civilized and virtuous social being (Dewantara 2013a, b).
Ki Hadjar Dewantara intended to: (a) position students/learners in the center of
education process, (b) consider education as a dynamic process, and (c) put the
emphasis on the balance of the reason, the emotion and the intention of the students/the learners (Surono 2010; Subagya 2016). Thus, the education must pay a
good attention to the balance of the reason, the emotion and the intention in education so that the education is not merely the process of transferring knowledge, but
the process of the transformation of values (Agus 2017).
7 Character Education
One of the characteristics of Tamansiswa education is Ki Hadjar Dewantara’s concept
of character education. He wrote an article in Pusara Magazine of February 1954
entitled ‘Education of character’, noting that was necessary and obligatory for teachers to organize character education for students/learners at schools. “The character
education would be better delivered spontaneously by all tutors; it should be delivered