The sagacious saying “Silih Asah, Silih Asih, Silih Asuh” connotes the precious heritage of the prominent Sundanese King Prabu Silihwangi. This phrase has been written in some ancient manuscripts, for example, Sanghyang Siksakanda(ng) Karesian and Amanat Galunggung which mentioned this phrase as the properties of three pillars in a Sundanese community. Each terminology in the phrase should be actualized by their respective social pillars: Pandita (the Monk) realizes ‘Silih Asah’; Ratu (the King) ‘Silih Asih’; and Bapa (the Father) ‘Silih Asuh’.

This association between each term in the wise phrase and the figures indicates that we should not ignore the application of the duty, especially for the leaders in our contemporary community and nation. We can expand our understanding of this wisdom by taking into account a philosophical interpretation of this wise phrase. This wise phrase also discovers an ontological concept and a worldview of our existence embodied in the Sundanese wisdom.

Therefore, this paper is written for the purpose of explaining a philosophical approach to the wise saying.

a.   The wise phrase depends on the signification of the term ‘Silih’, by virtue of which we can elaborates the connotation of the term as ‘the Inter-’. This connotation is a further development of a translation of the term in a modern denotation ‘saling’ or ‘reciprocal relationship’. My interpretation of the denotation of reciprocal relationship discovers substantial connotation of the Sundanese ontology and philosophical way of life or worldview.

b.   The thesis posits the Sundanese ontology in this respect as ‘interconnectivity’. The Sundanese way of life which is derived from the ontology in this paper is ‘affirmative worldview’. Both ‘interconnectivity’ and ‘the affirmative worldview’ indicate not only the reciprocal relationship between men, other creatures and the Creator. Moreover, the interconnectivity of the triadic figures of life or ‘Tritangtu’ maintains the equality and individuality of each figure: men, other creatures and the Almighty. In this respect the interconnectivity of equal and individual manifestations of life also projects ‘the affirmative worldview’. ‘Interconnectivity and ‘the affirmative worldview’ are the essential content of the Sundanese wisdom.

c.   In the era of global interaction, one should go beyond an ordinary communication. A mere communication appropriates a degree of similarity between agents. Without such standardization of method and content of speech and writings, communication can be hardly bridged. Meanwhile, global interactions simply indicate significant differences expressed by our presences. This fact also reveals a danger of incomprehensible communication which leaves no room for relationship except destructive conflicts or hegemony. The idea of interconnectivity and affirmative worldview admonishes the wisdom of reciprocal relationship in order to maintain reciprocal relationship between different agents. This interconnectivity implies the equality and uniqueness of individual form of life.

Regarding the necessity of having constructive relationship in this global interaction, it is the time for the Sundanese wisdom to endorse the interconnectivity of the individual differences and the affirmative attitude in order to preserve our equal and unique individuality.