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Kebijakan Merdeka Belajar dan Kampus Merdeka (MBKM) merupakan terobosan pendidikan tinggi di Indonesia yang berupaya memberi keleluasaan mahasiswa dalam mengeksplorasi potensi akademik dan non-akademik. Dari perspektif filsafat humanisme, pendidikan tidak hanya berorientasi pada transfer ilmu, tetapi juga pada pengembangan manusia seutuhnya, baik aspek moral, sosial, maupun intelektual. Oleh karena itu, konsep MBKM menjadi relevan untuk ditelaah melalui pendekatan humanistik, sebab pendidikan harus berpusat pada peserta didik sebagai subjek aktif pembelajaran (Atika, 2023:145)
Humanisme sebagai pandangan hidup yang berpusat pada manusia telah menjadi tema penting sejak era Renaisans. Dalam perkembangan filsafat umum, humanisme menegaskan kebebasan, otonomi moral, dan tanggung jawab manusia sebagai inti keberadaan. Di tengah krisis nilai, ketidakadilan sosial, dan degradasi lingkungan global, kajian humanisme kembali relevan sebagai kerangka etis dan filosofis yang menegakkan martabat manusia serta menciptakan keadilan (Zahraa et al., 2024:154)
Pendidikan Islam senantiasa menghadapi tantangan globalisasi yang membawa pergeseran nilai dan orientasi hidup. Dalam konteks ini, pendekatan humanisme dipandang sebagai upaya meneguhkan kembali orientasi pendidikan Islam yang berpusat pada manusia, agar peserta didik tidak hanya cerdas secara intelektual, tetapi juga memiliki kesadaran spiritual dan sosial. Oleh karena itu, penelitian ini berangkat dari kebutuhan untuk merumuskan model pendidikan yang mengintegrasikan nilai-nilai humanisme dalam praktik pendidikan Islam (Zaini, 2019:23).
Perubahan sosial yang cepat menuntut sistem pendidikan agar mampu melahirkan generasi adaptif, kreatif, dan humanis. Pendidikan tidak lagi cukup dengan penekanan pada aspek kognitif, tetapi juga harus menumbuhkan nilai empati, tanggung jawab, dan keterlibatan sosial. Dalam konteks inilah, penelitian ini mengkaji relevansi pendekatan humanistik dalam meningkatkan kualitas pembelajaran dan pembangunan karakter peserta didik (Santi, 2017:45).
Fenomena dehumanisasi akibat sistem pendidikan yang terlalu menekankan aspek kognitif melahirkan kebutuhan akan paradigma baru berbasis humanisme. Pendidikan agama Islam dalam kerangka humanistik dapat menjadi solusi untuk menyeimbangkan dua peran manusia, yaitu sebagai abdullah dan khalifatullah. Dengan pendekatan ini, pendidikan tidak hanya mengajarkan doktrin, tetapi juga mengembangkan potensi kognitif, afektif, dan spiritual peserta didik (Jamhuri, 2018:322)
Dalam sejarah pendidikan Islam, posisi pendidik sangat sentral dalam membentuk karakter peserta didik. Humanisme, sebagai filsafat modern yang menekankan martabat dan potensi manusia, dapat memberikan landasan dalam praktik pendidikan Islam. Melalui pendekatan ini, pendidikan tidak hanya berorientasi pada aspek dogmatis, tetapi juga menumbuhkan kesadaran akan kemanusiaan, perikemanusiaan, dan keadilan sosial (Farida, 2015:109)
Humanisme memiliki akar historis dari Yunani Kuno hingga Renaisans, yang menegaskan manusia sebagai ukuran segala sesuatu. Dalam perkembangannya, humanisme menjadi fondasi penting dalam filsafat modern, khususnya dalam menghadapi krisis nilai di abad kontemporer. Kajian Sumasno Hadi menyoroti bagaimana humanisme klasik hingga modern dapat dijadikan pijakan untuk merespon persoalan kemanusiaan dewasa ini (Sumasno Hadi, 2012:110)
Fenomena
Meskipun kebijakan Merdeka Belajar–Kampus Merdeka (MBKM) memberikan kebebasan belajar, dalam praktiknya masih terdapat keraguan mengenai sejauh mana prinsip humanisme benar-benar terintegrasi dalam kurikulum. Apakah pendidikan dalam MBKM sudah menempatkan mahasiswa sebagai subjek aktif, ataukah masih terjebak dalam model instruksional yang kaku (Atika Cahya et al., 2023:146)
Humanisme sebagai filsafat umum diyakini mampu merespons krisis nilai global, namun implementasinya dalam konteks sosial-politik modern belum maksimal. Pertanyaan yang muncul ialah: bagaimana humanisme dapat dioperasionalkan untuk menjawab ketidakadilan sosial dan krisis lingkungan yang semakin kompleks? (Zahraa et al., 2024:155).
Pendidikan di Indonesia masih menghadapi masalah dehumanisasi, yakni hilangnya esensi pendidikan sebagai proses pemanusiaan manusia. Pendidikan sering terjebak pada orientasi kuantitatif dan hasil ujian, sehingga mengabaikan nilai-nilai humanis. Bagaimana pendidikan humanis dapat diimplementasikan agar mampu mengatasi problem dehumanisasi dalam sistem pendidikan nasional? (Zaini, 2019:63).
embelajaran bahasa Inggris di SMA masih cenderung berpusat pada guru, kurang memberi ruang kebebasan dan kreativitas siswa. Padahal filsafat pendidikan humanisme menuntut pembelajaran yang egaliter dan dialogis. Bagaimana penerapan filsafat humanisme dapat meningkatkan kualitas pembelajaran bahasa Inggris di sekolah menengah atas? (Santi, 2017:47).
Dalam konteks multikultural, pendidikan agama Islam dihadapkan pada tantangan bagaimana menanamkan nilai-nilai humanisme yang inklusif. Masalah yang muncul adalah: bagaimana pendidikan berbasis humanisme dapat menyeimbangkan peran manusia sebagai abdullah dan khalifatullah, serta menumbuhkan sikap toleransi di tengah pluralitas masyarakat? (Jamhuri, 2018:320).
Dunia pendidikan Islam di Indonesia masih didominasi oleh orientasi kognitif dan kurang menekankan aspek moralitas serta kemanusiaan. Fenomena tawuran pelajar, degradasi moral, dan lemahnya akhlak generasi muda menunjukkan adanya kesenjangan. Permasalahannya adalah: bagaimana konsep humanisme dapat diintegrasikan dalam pendidikan Islam sehingga mampu melahirkan manusia yang utuh dan berakhlak mulia? (Farida, 2015:107).
Humanisme telah berkembang dari akar klasik hingga modern, tetapi sering kali terjebak pada perdebatan teoritis. Permasalahan yang muncul adalah: bagaimana relevansi humanisme dalam merespons tantangan kontemporer, seperti krisis etika, degradasi moral, dan ketidakadilan sosial, sehingga tidak hanya berhenti sebagai wacana filosofis? (Hadi, 2012:111).
Kementerian Pendidikan dan Kebudayaan melaporkan bahwa hingga tahun 2022 terdapat 250 perguruan tinggi yang telah mengimplementasikan kebijakan Merdeka Belajar–Kampus Merdeka (MBKM) dengan lebih dari 100.000 mahasiswa mengikuti program magang, pertukaran pelajar, maupun riset mandiri (Kemdikbud, 2022 dalam Atika Cahya et al., 2023:147). Namun survei internal menunjukkan hanya 62% mahasiswa yang merasa mendapat kebebasan belajar sesuai prinsip humanisme.
Menurut laporan PBB tahun 2023, terdapat lebih dari 700 juta orang yang masih hidup dalam kondisi miskin ekstrem, dan 9,2% populasi dunia mengalami kelaparan kronis. Data ini menegaskan relevansi humanisme dalam menjawab ketidakadilan sosial global (Zahraa et al., 2024:156). Sementara itu, survei Pew Research (2022) menunjukkan 73% masyarakat global menilai krisis lingkungan sebagai ancaman terbesar, sehingga humanisme perlu dikontekstualisasikan pada isu lingkungan hidup.
Hasil survei UNDP (2018) menunjukkan bahwa 67% responden pelajar di Indonesia merasa proses belajar masih berorientasi pada hafalan dan ujian. Kondisi ini memperkuat temuan Nur Zaini (2019:64) bahwa sistem pendidikan lebih menekankan kuantitas nilai daripada kualitas kemanusiaan. Sementara itu, angka tawuran pelajar yang tercatat oleh KPAI pada tahun 2017 mencapai 1.354 kasus, menunjukkan lemahnya pendidikan humanis.
Berdasarkan data Kemendikbud (2016), hanya 32% siswa SMA di Indonesia yang mencapai standar minimal kompetensi bahasa Inggris. Hal ini diperkuat oleh hasil EF English Proficiency Index (2016) yang menempatkan Indonesia pada peringkat 32 dari 72 negara dengan skor 52,91, kategori low proficiency. Rendahnya kompetensi ini menunjukkan perlunya pendekatan humanis yang menumbuhkan motivasi intrinsik siswa dalam belajar bahasa (Santi, 2017:49).
Universitas Yudharta Pasuruan, sebagai kampus berbasis multikultural, mencatat bahwa dari 6.000 mahasiswa aktif, sekitar 18% berasal dari latar belakang non-Muslim dan 22% dari berbagai etnis minoritas. Data internal universitas tahun 2018 menunjukkan peningkatan 25% partisipasi mahasiswa lintas agama dalam program dialog kebangsaan. Angka ini menunjukkan bahwa implementasi humanisme dalam pendidikan multikultural mampu memperkuat toleransi sosial (Jamhuri, 2018:321).
KPAI (2014) mencatat terdapat 2.318 kasus tawuran pelajar dalam kurun waktu lima tahun terakhir di Indonesia. Data ini mengindikasikan lemahnya penanaman nilai kemanusiaan dalam pendidikan. Survei Puslitbang Kemenag (2013) juga menyebutkan bahwa hanya 41% siswa madrasah yang merasa mendapatkan pembelajaran akhlak secara mendalam. Fenomena ini memperkuat argumen Farida (2015:108) bahwa sistem pendidikan masih lebih menekankan aspek intelektual dibanding moralitas.
Menurut UNESCO (2011), sekitar 58 juta anak usia sekolah dasar di dunia tidak mengenyam pendidikan, sebagian besar di negara berkembang. Kondisi ini menggambarkan tantangan global yang relevan dengan konsep humanisme universal. Di Indonesia sendiri, BPS (2010) mencatat angka partisipasi sekolah pada usia 16–18 tahun baru mencapai 69%, menandakan masih adanya masalah akses pendidikan. Data ini relevan dengan analisis Sumasno Hadi (2012:112) yang menyoroti krisis pendidikan dalam perspektif humanisme.
Tinjauan Teori
Filsafat humanisme dalam pendidikan menekankan manusia sebagai pusat dari segala proses belajar. Maslow (1954) dengan teori hierarchy of needs menyatakan bahwa aktualisasi diri merupakan puncak kebutuhan manusia, sehingga pendidikan harus mampu memfasilitasi peserta didik untuk berkembang secara utuh. Comb (1970) menambahkan bahwa persepsi individu terhadap pengalaman belajar menjadi faktor kunci dalam pembentukan makna. Dalam konteks MBKM, humanisme berfungsi sebagai kerangka filosofis untuk merancang kurikulum yang mendorong kemandirian, kolaborasi, dan pembelajaran sepanjang hayat (Atika Cahya et al., 2023:145).
Humanisme sebagai aliran filsafat berakar pada tradisi Yunani-Romawi, yang menekankan kebebasan, martabat, dan rasionalitas manusia (Bertens, 2013). Dalam perkembangannya, humanisme modern dipengaruhi oleh Renaisans dengan penekanan pada kreativitas dan otonomi moral (Mulyana, 2016). Teori ini relevan untuk menafsirkan fenomena kontemporer seperti HAM, kesetaraan, dan krisis lingkungan, karena humanisme memandang manusia sebagai aktor moral yang bertanggung jawab dalam menciptakan dunia yang lebih adil (Zahraa et al., 2024:154).
Konsep pendidikan humanis berpijak pada progresivisme John Dewey (1938), yang menekankan pendidikan sebagai proses pengalaman dan interaksi sosial. Tilaar (2005:112) menyebut pendidikan sebagai proses “memanusiakan manusia,” yakni membebaskan peserta didik untuk kreatif dan mandiri. Sebaliknya, dehumanisasi dalam pendidikan muncul ketika orientasi lebih menekankan kuantitas nilai daripada kualitas manusiawi (Sulaeman, 2000). Oleh karena itu, paradigma humanisme menjadi penting sebagai landasan teoritis untuk mengatasi krisis pendidikan modern (Zaini, 2019:64).
Filsafat pendidikan humanisme menekankan keseimbangan aspek kognitif, afektif, dan psikomotorik (Komar, 2006). Dalam pembelajaran bahasa, teori humanistik Rogers (1969) menegaskan pentingnya hubungan interpersonal dan empati guru-siswa untuk membangun pengalaman belajar bermakna. Tilaar dan Nugroho (2016) menekankan fungsi pendidikan sebagai transmisi kebudayaan dan pengembangan pribadi yang paripurna. Oleh karena itu, filsafat humanisme menjadi dasar dalam pembelajaran bahasa Inggris di SMA agar tercipta suasana egaliter, dialogis, dan memotivasi siswa mengembangkan potensinya (Santi, 2017:48).
Humanisme dalam perspektif pendidikan agama Islam menekankan keseimbangan peran manusia sebagai abdullah (hamba Allah) dan khalifatullah (pemimpin di bumi) (Abidin, 2011). Teori humanistik memandang setiap individu sebagai subjek unik yang berpotensi untuk berkembang (Partanto, 1994). Nilai-nilai multikulturalisme, seperti tawasuth, tawazun, ta’adul, dan tasamuh, menjadi implementasi praktis dari pendidikan humanistik yang berorientasi pada inklusivitas dan toleransi sosial (Jamhuri, 2018:321).
Humanisme dalam pendidikan Islam berakar pada pandangan bahwa pendidikan harus membentuk manusia seutuhnya, meliputi aspek jasmani, rohani, akhlak, dan intelektual (Madjid, 2010:173). Mas’ud (2002) menekankan bahwa humanisme adalah aliran filsafat yang berpusat pada kebutuhan manusia dan optimisme terhadap kemampuannya. Dalam Al-Qur’an, pendidikan dipahami sebagai proses humanisasi yang tidak hanya mencerdaskan intelektual tetapi juga menumbuhkan moralitas dan akhlak mulia (Farida, 2015:109).
Humanisme klasik dipengaruhi oleh pemikiran Protagoras, yang menyatakan bahwa manusia adalah ukuran segala sesuatu. Perkembangan humanisme modern ditandai dengan munculnya pemikiran sekuler pada era Pencerahan yang menekankan kebebasan berpikir (Santoso, 2003). Dalam konteks kontemporer, humanisme dipahami sebagai paradigma etis untuk merespons krisis kemanusiaan, dengan menegakkan martabat dan tanggung jawab sosial. Oleh karena itu, teori humanisme menjadi dasar konseptual untuk memahami dinamika pendidikan dan filsafat di era modern (Hadi, 2012:111).
Daftar Pustaka :
Abidin, Z. (2011). Filsafat Manusia: Memahami Manusia melalui Filsafat. Bandung: Remaja Rosdakarya.
Atika Cahya, A., Prasetyo, S., Wulandari, N. F., & Chairy, A. (2023). Konsep Pendidikan Perspektif Filsafat Humanisme dalam MBKM. Jurnal Filsafat Indonesia, 6(2), 143–151.
Bertens, K. (2013). Etika. Jakarta: Gramedia.
Dewey, J. (1938). Experience and Education. New York: Macmillan.
Farida, Y. E. (2015). Humanisme dalam Pendidikan Islam. Jurnal Tarbawi, 12(1), 106–115.
Hadi, S. (2012). Konsep Humanisme dalam Filsafat. Jurnal Filsafat, 22, 110–112.
Jamhuri, M. (2018). Humanisme sebagai Nilai Pendekatan Efektif dalam Pendidikan Agama Islam. Jurnal al-Murabbi, 3(1), 317–322.
Komar, O. (2006). Filsafat Pendidikan. Bandung: Pustaka Setia.
Madjid, N. (2010). Islam, Kemodernan, dan Keindonesiaan. Jakarta: Paramadina.
Maslow, A. H. (1954). Motivation and Personality. New York: Harper.
Mas’ud, A. (2002). Paradigma Pendidikan Islam. Yogyakarta: Pustaka Pelajar.
Santi, M. (2017). Filsafat Pendidikan Humanisme dalam Perspektif Pembelajaran Bahasa Inggris. Prosiding Semnas, 27 April, 45–49.
Tilaar, H. A. R. (2005). Manajemen Pendidikan Nasional. Bandung: Remaja Rosdakarya.
Zaini, N. (2019). Konsep Pendidikan Humanis dan Implementasinya. Jurnal Karangan, 1(1), 62–72.
Zahraa, A., Sipahutara, Y. M., Al-hafizh, M., & Syahputra, H. (2024). Humanisme dalam Konteks Filsafat Umum. Jurnal Penelitian Medan Agama, 15(2), 153–158.
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Honest take is that I will probably forget most of what I read online today but this post is one I will remember, and a stop at growwithprecision kept that same memorable quality going, certain writing leaves a residue in the mind in a way most content simply does not manage.
Quietly enjoying that I have found a new site to follow for the topic, and a look at clarityshift reinforced the small pleasure of the find, the discovery of new high quality sources is one of the more durable pleasures of careful internet reading and this site has been generating that discovery pleasure at multiple points already today.
Easy to recommend without reservations, the site delivers on every promise it implicitly makes, and a look at strategylaunchpad kept that same standard going, the kind of consistency that earns trust over time rather than chasing it through aggressive marketing is what I see here and it is appreciated greatly by this particular reader today.