Idinidiin nitó ang pag-ibig sa kapuwa at pagtutulungan, ang paniniwala sa

katwiran, at ang pag-iingat sa dangal at puri bilang tao. Gayunman, taglay din
nitó ang pangunahing mga simulaing demokratiko, gaya ng pagkakapantay ng
tao anuman ang kulay ng balát, antas ng kabuhayan, at pinag-aralan.
Ipinangangaral din nitó ang mataas na pagtingin sa kababaihan at ang mabigat
na tungkulin ng lalaki na alagaan ang asawa at anak. Sa dulo, iginiit ang pag-ibig
sa kalayaan at ang kahandaan ng kasapi na ihandog ang sarili para sa bayan.

Considering the Katipunan, the Revolution, and the Path of Reason.

The Kartilya was the moral and intellectual foundation used to guide the actions
of Katipuneros. Upon joining the Katipunan, members were required to read the
Kartilya and adhere to its code of conduct. Changing the way people thought and
acted was paramount to the early Katipuñeros; they understand that was the
only way to truly change the Philippines for the better.

Of course the Katipunan was not the only organization working towards
independence. They built on the ideological and political foundation constructed
by men and women who sacrificed much for their dreams of independence. They
were not an organization that sprung fully formed from among the masa, nor
were they an organization that operated independently of contemporaries and
predecessors.

The actual lessons of the Revolution, the hard work of reformism, the need to
define politically and ideologically end goals, the paramount urgency of
education and inculcating broader values, is ignored in favor of the Adoration of
Revolt, the Cult of the Revolutionary, the Primacy of Personality. I would argue
that our misunderstanding of the 19th century feeds directly into some of the
public factionalism and fracturing we witness today. What is in interesting is
when studying the works of Emilio Jacinto, Apolinario Mabini, Marcelo H del
Pilar, and (most importantly) Jose Rizal, we discover exhortations towards
intellectualism, not just militancy and violence. In many cases, such as with
Rizal, he pushes the need to change the way Filipinos critically think and engage
with issues before armed revolt. It is a distinction that is either glossed over or
outright ignored in many of today’s texts. These men were intellectual giants
who espoused a new understanding citizenship and engagement that eludes us
still. The shame is they understood that lasting change takes place in the hearts
and minds of men first, and what they subsequently build after. Not in
spontaneous displays of strength of arms, the might of the sword, and the
fleeting nature of purely personality based revolutionary action. We seemingly
favor the latter, while forgetting the former.
And it also teaches patience. Understanding context helps explain the hows and
whys of developments on a local and national level. Ignoring context breeds
contempt and impatience for the need to build movements and institutions.
Ignoring context is counter-productive to building stability and contemporary
unity. It means we look for shortcuts, we seek the paths of least resistance. We
reach for revolt without understanding the importance of reform. And yes, it
means we see personality as the solution to solving issues, instead of
interrogating issues and offering cooperative policy and institutional based
options.

Understanding the importance of historical and contemporary context,

maintaining that level of intellectual rigor, also allows for disparate ideas to be
held by individuals and organizations. ‘Unity’ does not mean homogeneity in
thought and belief. That is imperialism and elitism, fascism and tribalism,
masquerading as egalitarianism. 

One of the most bothersome and debilitating aspects of contemporary

Philippines discourse is our out of hand dismissal of any who hold ideas that
differ from ours. It speaks to shallowness: The shallowness with which we
understand issues and the concurrent shallowness in engaging issues. Far too
often we deploy ultimatums in place of discussion.

In other words, to echo Jacinto, the attempt to adhere to true Reason.

Maybe that is the the enduring lesson and challenge of the Kartilya and
Katipunan, of the Revolution and Republic, of Rizal, of Aguinaldo and Bonifacio.
The intriguing idea that we have to evolve past resorting consistently to
superficially structured armed revolt and uprising, of militancy, intransigency,
and violence, but learn to seek higher ideals of Reason, and Right and Light, and
utilize them in favor of a greater purpose, dedicated to an enlightened concept of
Filipinas.

I would like to initiate this discussion with an intriguing idea that Katipunan was not just a cry for
freedom.

Kase diba, pag sinabi nating katipunan, lakas at tapang ang naging pundasyon nila para makamit ang
kalayaan. Bayan higit sa sarili. Pero hindi lang dun natatapos yon.

Ang katipunan ay kumakatawan sa mga idelohiya at pangarap ng mga nagkakaisang pilipino na

nagkatawang tao upang maipahayag na ang Pilipinas ay mau sariling pagkakakilanlan at mga karapatang
narrapat lamang kilalanin ng buong mundo.
Diba looking back sa mga objectives mga adhikain ng katipunan, gusto nating makilala tayongga pilipino
hindi bilang mangmang, indio kundi bilang mga taong may mga karapatan din katulad ng sa kanila

But the Katipunan was not just a cry for freedom. It was a national  aspiration made flesh. It caught the passion of
ordinary people, willing to stake their lives and overcome the dread of reprisals; believing that worse fate awaited their families if they did not
stand up to face their oppressors. It was a secret society that had a formal hierarchy composed of a supreme council and local councils, and
a ritual of membership often mistaken for Masonry. Moreover, it had an ideology embodied in its  Ang Kartilya ng Katipunan, authored by
Emilio Jacinto.

Now, before we delve into details about the Kartilya, balikan muna natin yung
very main reasons why the katipunan exists. Binigyang diin to ni Emilio Jacinto
sa inakda nya, na kung di mo rin lang alam at wala kang pkialam sa mga
prinsipyong pinaglalaban ng samahan at kung ang gusto mo lang ay pansariling
kaginhawahan mas mabuti pang wag ka na lang tumuloy.

Meeon tayong tatlo:

SIMPLE LANG NAMAN YUNG GUSTONG IPARATING NI EMILIO JACINTO DITO E,

NA HINDI SAPAT YUNG LAKAS AT TAPANG PARA TULUYANG MAKALAYA YUNG
BANSA NATIN MUKA SA MGA DAYUHAN. KASE BAGO MO IBIGAY YUNG SARILI
MO PARA SA IBA, KAILANGAN ALAM MO MUNA KUNG SINO KA

KAYA NAIISIP NG MGA MAGIGITING NA PINUNO NON SILA ANDRES AT EMILIO

NA BAGO SILA SUMABAK SA DIGMAAN KAILANGAN MUNA NILANG HASAIN
YUNG PINAKAMATIBAY NILANG SANDAT. AT ITO YON

Kartílya ng Katipúnan” ang popular na tawag sa akda ni Emilio Jacinto na

naglatag ng mga batas at prinsipyo ng Katipunan at  nagsilbing  gabay  para 
sa  mga  kasapi nitó

BASA

Pinakakilalang akda ng katipunan.

Kartilya as a blueprint for a just and humane society.

Sinasalamin kase ng kattilya yung desire ng bawat puso ng mga pilipino jon na
makalaya na sa pang aabuso pagpapahirap ng mga espanyol that is why upon
reading the context it touches the heart of the pilipinos

August 1986 is the start of the Philippine revolution, and before that naisulat na
ang Kartilya ng katipunan and hanggang ngayon, buhay pa rin sya at nagbibigay
inspirasyon pa din sa maraming pilipino

Yung salitang 'Kartilya' galing sya sa Spanish word na 'Cartilla', which is the
textbook o yung librong ginagamit noon na panturo sa elementarya.

Bakit nga ba kartilya? Kase nagseserve sya as a guidebook sa mga bagong

myembro ng samahan.
Kartilya was not just a document for the katipunan.

the Kartilya was written to introduce new recruits to the principles

and values that should guide every member of the organization.
Andito yung, ano bang pinagkaiba ng mabuting tao sa nagmamabuti
lang. Ano bang mga dapat nilang gawin, ano ajo bang mga katangian
ang dapat nilang taglayin. Ano bang gusto nilang ipakita sa mundo
Kase diba kahit sa isang laro isa lang dapat maging goal nila e. Kung
yung isa dun mag sushoot tas yung isa naman sa kabila, pano sila
mananalo?
The Kartilya was the moral and intellectual foundation used to guide the actions
of Katipuneros.

HINDI LANG SA LABAN NILA NAGAGAMIT ANG MGA NILALAMAN NG AKDA NA

TO KUNDI PATI NA RIN SA ARAW ARAW NA PAKIKISALAMUHA NILA SA TAO

GAYA NGA NG SINABI KO KANINA, HINDI SAPAT ANG LAKAS AT TAPANG SA

PAKIKIPAGLABAN AT SA PAGKAMIT NG KALAYAAN. HINDI LANG DUN
NATATAPOS YON. ALAM NG MGA KATIPUNEROS NOON NA HINDI SAPAT NA
MAKALAYA LANG TAYO SA PANANAKOP NG MGA DAYUHAN, KAILANGAN DIN
NG PAGBABAGO SA BAWAT ISA, PARA MAPATUNAYAN NATIN NA KAYA DIN
NATING MAKIPAGSABAYAN SA KANILA

Upon joining the Katipunan, members were required to read the Kartilya and
adhere to its code of conduct. Changing the way people thought and acted was
paramount to the early Katipuñeros; they understand that was the only way to
truly change the Philippines for the better.

Originally, the katipunan recruited new members by the means of the Triangle
System

Sa sistema na to, yung dating mimbro na ng katipunan ay magpapasok ng

dalawa pang interesadong mimbro pero dapat hindi sila magkakilala. Then yung
secret initiation

BLOOD COMPACT

They also agreed that they will pay membership fee amounting to one real fuerte
o 25 centavos, tapos monthly due of media real o 12 centavos

May katulad ding akda si Andres Bonifacio na pinamagatan namang

“Katungkulang Gagawin ng mga Anak ng bayan” o The Ten Commandments of
the Katipunan
 ngunit  ipinasiya  niyang  ang  isinulat  ni  Jacinto ang ikabit sa
sinusumpaang kasulatan ng magiging kasapi ng Katipunan.

Ang orihinal na pamagat ng “Kartilya ng Katpunan” ay “Mga Aral ng Katipunan

Ng Mga Anak ng Bayan” at hinahangaan noon ar ngayon dahil sa matalinghaga
ngunit eksaktong pormulasyon ng mga tuntunin sa buhay na dapat sundin ng
isang Katipunero

It was Andres Bonifacio who first formulated a code of conduct and to whom the Dekalogo ng Katipunan was attributed.  But it
was not published; instead, it was said that upon reading the Kartilya drafted by Jacinto, Bonifacio decided that it was superior to his
Dekalogo, and adopted it as the official primer of the Katipunan.   Emilio Jacinto, then became the chief theoretician and adviser of Bonifacio
and later earned for him the title Brains of the Katipunan.  Joining the Katipunan  in 1894, he was the youngest member and nicknamed,
according to historian Dr Isagani R. Medina (1992), Emiliong Bata to distinguish him from Emiliong Matanda, or Emilio Aguinaldo.               
      The Dekalogo had only ten points and dealt primarily with one’s duties to God, country, family, neighbor, the Katipunan
and himself. It spoke of honor, charity and self-sacrifice but warned of penalty to the traitor and disobedient.   

      The Kartilya was longer, more literary and philosophical.  It presented its concept of virtuous living as lessons for self
reflection, rather than as direct prescriptions.  It asserted that it was the internal, not the external qualifications that make human greatness.

Wika nga ni Jacinto, ang “kamahalan ng tao” ay tinitimbang alinsunod sa

“magandang asal, may isang pangungusap, may dangal at puri” at lalo na”y “di
napaaapi’t di nakikiapi,” at “marunong magdamdam at marunong lumingap sa
bayang tinubuan.” (KLL)

This is why the Kartilya stresses the words Liberty (Kalayaan), Equality(Pgakapantay), Fraternity
(Kapatiran), Reason (Katwiran). Progress (Kagalingan)and Enlightenment itself (Kaliwanagan).

Katipunan
results from the failure of the Reform
Movement (La Liga Filipina)

Katipunan
revolutionary society that espoused independence
and freedom for the Philippines through force of
arms

August 1896 is the start of the Philippine revolution.