Kemanusiaan, zaman sekarang telah menjadi prinsip universal dalam membangun peradaban dunia. Indonesia telah menetapkan kemanusiaan sebagai salah satu sila dalam dasar negara. Kemanusiaan dalam Pancasila tidak bersumber dari pemikiran spekulatif filosofis tetapi dari nilai-nilai yang telah hidup dalam kebudayaan nusantara sejak ribuan tahun lalu. Kajian tentang kemanusiaan dalam berbagai kebudayaan nusantara akan membuat pemahaman terhadap prinsip kemanusiaan dalam sila kedua akan komprehensif dan mendalam. Tulisan ini hendak mengungkapkan pemikiran tentang kemanusiaan dalam budaya Batak Toba. Orang Toba memiliki prinsip kemanusiaan yang bersumber dari pemahaman tentang manusia yang bermartabat rajawi. Martabat luhur ini menuntut setiap orang diperlakukan secara adil dan bermartabat.

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Traditional faiths are still often regarded as animism, dynamism and superstition.  The fact shows that traditional fatihs indicate various virtues and truth that can be inspiration for development of multi religious community existence today. The writer, from the result of research toward artefact metaphysic dimension in Jawawawo customary commuity, Central Keo, Indoneia, found out the form of natural monism religiousity which derives from genuine revelationexperience. Peo manifests vision of divinity in traditional faith of Jawawawo community, namely that is transcendent as well as immanent, absolute at once covers and underlies everything, far unlimted, at once involves in history and human life.This divine image shows that traditional faith of this community cannot be categorized as animism, dynamism and superstition; on the contrary, it gives inspiration for self development and faith-dialogue in multi religious community at present.

The writing aims to reveal the wealth of values in the philosophy of habonaron do bona and find inspiration for anti-corruption education in Indonesia. In order to approach this problem, the research uses Max Scheler's axiological thinking as the primary reference. The study took data through interviews with Simalungun community leaders in the Seribu Dolok area, Simalungun Regency. The collected data were analyzed using philosophical hermeneutics: vertehen, translation, and interpretation. The interpretation movement uses Paul Recouer's hermeneutic circle pattern. The results of data analysis show that habonaron do bona has primary values that are structured like the structure of Max Scheler's values. Habonaron do Bona, both related to primary values and values education patterns, can be implemented for anti-corruption education in Indonesia.

Puang is the main element in the kinship of Pakpak Tribe in North Sumatra Province, which strengthens the family relation, Sukut with prayer and divine blessing. The society puts puang in the highest position in the kinship system of sulangsilima because it represents the origin and points to divinity as the true origin in the maternal line. This paper is based on the results of qualitative research conducted in a field study of "SulangSilima: The Kinship System of Pakpak Tribe and It's Contribution to Strengthening Indonesian Nationalism. The results of a philosophical hermeneutic analysis of the data collected through interviews, observations and documents show that puang is in upstream position, represents divinity as true origin since it becomes a medium of divine blessing. Puang, with such a position, determines the validity of every important decision in the family, Sukut, maintains and strengthens family integrity with prayer and divine blessing. The figure of puang is needed by the nation to maintain the integrity and harmony among the elements of the nation.