them, the scope of Indonesian philosophy only comprised those original notions of Indonesian cultural richness. This is understood by Ferry Hidayat, as "the poverty of the scope." If Indonesian philosophy only comprised those original ethnic philosophies, it would be very limited. Like other scholars, Hidayat widens the scope of Indonesian philosophy so as to include the adapted and "indigenized" philosophy as influenced by foreign philosophical traditions. This article employs the latter definition. Schools of thought There are seven schools of thought developing in Indonesia. The categorization of schools is first based on the originality that a certain school contains (like "ethnic school"), secondly based on the influence of great world philosophies that a particular school absorbs and adapts to Indonesian philosophy (such as "Chinese school," "Indian school," "Islamic school," "Christian school," and "Western school"), and lastly based on a historical chronology (such as "the post-Soeharto school"). The following is a sketch of the Indonesian schools of thought and their main philosophers. Ethnic school This school takes Indonesian ethnic philosophies as its source of inspiration. Its assumption is mythologies, legends, folklores, the way an ethnic group builds its house and holds its ceremonies, literature it keeps, the epics the ethnic group writes, all bases foundation of its philosophy. This 'philosophy' cannot change; it remains the same, from the beginning to the end of the world, and it is also 'the Good'. It guides every member of the group to the origin of group creation on earth (in Javanese, sangkan) and the telos of the life the group reaches to (in Javanese, paran), so the member cannot go astray. This school preserves Indonesian ethnic philosophies which are original, since the philosophies had been hold tight by ethnic members before they were encountered with later foreign philosophical traditions. Most of the school’s proponents assume that today’s Indonesian people are in the position of being blind to their original values. Jakob Sumardjo, for instance, argued that most of today’s Indonesians …forget to preserve their original values and …forgetting the past, forgetting the origin, they are like amnesiac people... who …ignore their own national history… (Sumardjo 2003:23, 25). Consequently, they are ‘alienated’; estranged from ‘their mother cultures’ (Sumardjo 2003:53). The failure of Indonesian educational policy, to Jakob, is brought by this ‘blindness’ to Indonesian original culture (Sumardjo 2003:58). Therefore, the necessary task of this school of philosophy is to seek after, recall and revitalize the