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<img loading="lazy" src="https://cdn.kahimyang.com/resources/marcos-republican-sm.webp" alt="Marcos republican principles" />
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President Ferdinand Marcos
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In his 1983 book, <a href="https://goo.gl/oVCbec" class="news_link" title="Book" target="_blank">An Ideology for Filipinos</a>, Marcos enunciated those principles.  Here are excerpts from the opening chapters: 
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Internalization of the democratic revolution starts at the base of the nation - with the common people - inspiring and compelling those in the upper ranks to do likewise, so that a symbiotic relationship, as it were, occurs among the various levels of society, making the task of nation-building truly a national concern. . . .
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The egalitarian ideal ... urges those persons who occupy positions of power and responsibility-in government or the private sector-to treat equally every individual in the society. In short, the egalitarian ideal provides the moral basis for public and private transactions. 
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Needless to say, the egalitarian ideal has a related presupposition about the nature of man. It assumes that each human
being (disallowing individuals with natural or congenital disabilities) has the same potential as another to develop himself, and thus to achieve the full measure of his humanity. What prevents a man from achieving his full potential is precisely an institutional arrangement that denies him, but not others, those opportunities that would enable him to realize himself. 
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Obviously, the egalitarian ideal cannot stand by itself. It needs additional support, for the principle of equality can be met even without bothering with certain other values that are among the basic entitlements of every human being. For instance, we can all be equal in degradation and poverty: but such equality is meaningless. This is why the commitment to an egalitarian polity should rest upon the broader ideal of
humanism. ...
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To serve the ends of man-that is the ultimate justification of all social institutions.
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The Western philosophical tradition locates man's uniqueness in his rationality: It defines man as a rational animal. The idea of man does not necessarily lead to the philosophy of humanism, for the concept of rationality could be construed mechanistically: as a movement of thought that follows a set of inflexible principles. The Cartesian conception of reason is mechanistic in this sense. For it regards thinking as something that can be pursued only in one way: beginning with clear and distinct notions, the mind moves forward, step by step, following only the dictates of logic. What Cartesianism overlooks is that element of creativity so essential to the concept of human rationality. The recognition of man's creativity, or that impulse to create new forms and new modes of coping with the demands of reality, has tremendous implications-not only for a philosophy of man but also for social policy and thus for ideology.
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<a href="https://goo.gl/oVCbec" class="news_link" title="Book" target="_blank">
<img loading="lazy" src="https://cdn.kahimyang.com/resources-2/marcos-book.webp" alt="An Ideology for Filipinos" />
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In a sense, we can regard the history of civilization as the history of human creativity. The so-called scientific revolutions represent man's disengagement from traditional modes of thinking. ...
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The humanistic thrust of our ideology precisely takes into account the fact that apart from being rational, in the Cartesian sense of the term, man has a gift of creativity that expresses itself not only in his art but also in his science and social institutions. This creativity is what makes man truly human. In fact, it seems more appropriate to define man not as a rational animal but as a creative being. The humanistic principle directs our egalitarian commitment. We are not seeking to equalize opportunities for our people merely for the sake of abstract equality. We are doing so to unleash the creative potential of every Filipino.
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... No ideology can serve as a basis of transformation unless it commits itself to the rights of man. It is unfortunate, though perfectly understandable, that in the context of our political experience the concern for human rights has always been a concern for "political" rights: the right to free speech, of assembly, and so on. Observers of our political process will, no doubt, suppose that for our people political rights are primordial. A review of our political history immediately suggests this. ...
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President Ferdinand Marcos's republican principles