Sunoto, Parmona, and Sumardjo each defined the word "Indonesian philosophy" differently. Without clearly defining the word, M. Nasroen argued that Indonesian philosophy was neither Western nor Eastern. He pointed to core Indonesian concepts and practices such as "mupakat, pantun-pantun, Pancasila, hukum adat, gotong-royong", and "kekeluargaan" (Nasroen 1967:14, 24, 25, 33, and 38). Sunoto (1987:ii) also embraced a culturalist notion of Indonesian philosophy, calling it "the cultural richness of our own nation…contained in our own culture." Similarly, Parmono defined it as "thought or reflections…which are bound in" adat "as well as ethnic culture" (Parmono 1985:iii). Sumardjo wrote that the "philosophy of Indonesian people has never been conceived of. Their philosophical conceptions must be sought after and found out of what they have done. " He added, "Indonesian philosophy lies in their daily-life behavior and factual result of their activities. The philosophy of Indonesian people lies within their "pepatah-petitih, adat "houses", adat "ceremonies and rites, old myths, in their dress ornaments, their dances, the music they play, in their weapons, their social system, and so on" (Sumardjo 2003:113).