KIM JONG IL
ON THE JUCHE IDEA
WORKING
PEOPLE OF THE WHOLE WORLD,
UNITE!
KIM JONG IL
ON THE JUCHE IDEA
Treatise Sent to the National Seminar
on the Juche Idea Held to Mark the 70th Birthday of the Great Leader Comrade Kim Il Sung March 31, 1982
We will soon welcome
the 70th birthday
of the leader.
It is very significant that to mark his 70th anniversary, we are holding a National Seminar
on the Juche Idea.
This seminar
has assessed with pride the ideological and theoretical achievements made by the leader in leading our revolution
and construction for more than half a century, and has powerfully demonstrated again the greatness
and correctness of the Juche idea.
The Juche idea
is the precious fruit of the leader’s profound, widespread ideological and theoretical activities, and its creation
is the most brilliant of his revolutionary achievements.
By creating
the great Juche idea, the leader opened up a new road leading to victory in the revolution before the working class and the masses of the people, and
brought about a historic turn in the fulfilment of the revolutionary cause of the people.
The history of
the Korean revolution pioneered and led by the leader is a glorious history
which records the splendid application and overall victory of the
great Juche idea.
The Juche idea represents an invariable guiding
idea of the Korean revolution and a great
revolutionary banner of our time.
At present, we
are confronted with the honourable task of modelling the whole society on the Juche idea.
The objective
of this historic cause is to complete
our revolution which has developed
and triumphed under the banner of
the Juche idea.
In order to realize
this cause, all Party members
and working people should
clearly understand the truth of the Juche idea, and think and act strictly
in accordance with its requirements.
Only when one is firmly armed with the Juche idea and
advances under its banner, would it be possible to emerge victorious in the revolution and
construction, surmounting all difficulties
and trials. This is the conviction which our people have acquired through
the history of revolutionary struggle
spanning over half a
century.
Availing
myself of the opportunity provided by this meeting of social scientists and theoretical propagandists from all
over the country who gathered here to
debate on the Juche idea and its great victory on the eve of the 70th anniversary of the leader’s birthday, I would like to
refer to the questions related to the
principles of the Juche idea.
1. THE ORIGIN
OF THE JUCHE IDEA
A progressive idea plays an important role in socio- historical progress.
When the popular
masses are guided by a progressive idea, they
can be a powerful creator of history. Of course, it does not mean that all progressive ideas play the
same role in socio- historical
development. Their role is different according to how they represent the aspirations and interests of the popular
masses and how correctly they show the path which must be followed
in struggle. There were ideas which reflected
the aspirations of progressive
classes of society even before the emergence
of the working class. But due to their historical and class limitations the trends of thought in the past age could
not but be hampered in the role they
played in social development. The revolutionary ideas of the working class alone can correctly reflect
the demands of the time and the aspirations of
the popular
masses and give a powerful
stimulus to socio- historical development by inspiring the people to wage the revolutionary struggle.
The
revolutionary ideas of the working class are originated by distinguished
leaders.
It can be said
that the history of the communist movement spanning
a hundred and scores of years is a history of working- class leaders creating
and developing revolutionary ideas, a history in which these ideas have been
applied to transform the world. In
the mid-19th century Marx and Engels propounded Marxism. Thus they highlighted the
historical mission and a path of
liberation that had to be followed by the working class that appeared on the arena of struggle and stimulated the fight against
capital, ushering in the rise of the international communist
movement. Lenin developed
Marxism and advanced
Leninism in accordance with the new historical conditions whereby capitalism had entered the phase of imperialism,
with the result that he inspired the working class and the rest of the people to the struggle to destroy
imperialist strongholds and to
achieve freedom and liberation. This marked
the beginning of transition from capitalism to socialism.
Our leader
created the great Juche idea after acquiring a deep insight
into the requirements of a new era when the oppressed and humiliated masses of the
people became masters of their own destiny.
Thus he developed their struggle
for independence onto a higher
plane and opened up the age of Juche, a new
era in the development of human history.
The
revolutionary idea of the working class emerges as the reflection of the mature demand of history and the revolution in their
development.
When the
leader embarked on the road of revolution, a new development was taking place in the struggle
of the working
class and the popular
masses against exploitation and oppression. On the world arena, the influence of socialism, which
had won its first victory,
grew strong, and the revolutionary struggle of the working
class and the liberation struggle of the peoples
in colonies and semi-colonies were intensified sharply.
In an attempt to stop the revolutionary advance of the masses and weather the serious political and economic
crises they were passing through,
the imperialists further increased their plunder and
oppression of the people. In many countries
contradictions and antagonism between revolution and counterrevolution were intensified, and the masses of the people whose sovereign
rights had been trampled down for a
long time rose up in a struggle for their class and national liberation. A new age was approaching, in which the revolutionary movement made progress
in a broad and diversified way on a worldwide scale.
In order to
advance the revolution under the new historical conditions, the working class and the people of every country, conscious of being the masters, had to
solve all problems in accordance with
their actual situation. In our country, this was a particularly important matter because of the peculiarities of historical
development and the complexity and arduousness of the revolution. The Korean revolution demanded more urgently that the popular masses hew out the path
of revolution in an independent and creative manner.
The Juche idea
was created on the basis of such a practical
requirement of the Korean
revolution.
The
revolution is a struggle to meet the masses’ desire for independence by enlisting their strength. It is a struggle of
the masses to free themselves. When they are armed with the revolutionary idea and united into an
organized political force, the masses can emerge victorious in the revolution. The duty of
revolutionaries
is to go among the popular masses, masters of
the revolution, to educate, organize,
and inspire them to a struggle.
The revolutionary forces, too, should be trained from among the masses, and all problems arising in the revolutionary struggle should likewise be resolved in reliance on their wisdom
and strength.
However, the communists and nationalists who were allegedly engaged in the
national-liberation movement in our country
in the 1920s gave no thought to the need to go among the masses to educate, organize, and arouse them into waging a revolutionary struggle. But divorced from
the masses they were only engrossed
in the scramble for hegemony and empty talks.
They did not unite the masses but divided them by factional strife.
In the first years
of his revolutionary struggle, the leader saw through
their mistakes and took a road different from theirs, the genuinely revolutionary road which led
him to be among the masses and to
rely on them in the struggle. He elucidated the truth that the masters of the revolution are the masses of the people and that when one goes among them
to educate and mobilize them one will be able to register
victory in the revolution. This is one of the starting points
of the Juche idea.
The revolution in each country
should be carried
out responsibly by its own
people, the masters, in an independent manner,
and in a creative way suitable to its specific conditions. Independence and creativeness are the
inherent requirements of a revolutionary movement, the communist movement.
The Korean
revolution which opened the age of Juche could
not advance even a step forward unless it was conducted in an independent and creative way from the
start. It was a difficult and complex
revolution which had to deal with the tasks of the anti-imperialist, national-liberation revolution, with formidable
Japanese
imperialism as the target, and those of the anti-feudal, democratic revolution simultaneously. It was an arduous revolution which had to hew out an untrodden
path.
What is worse, a strong tendency
towards flunkeyism appeared
in those days within our anti-Japanese national-
liberation movement and communist movement to hamper the advance
of the revolution. The nationalists and self-styled Marxists followed the evil practices of
flunkeyism and factional strife
which had resulted in the country’s ruin in the past. They did not try to carry out the revolution by
their own initiative but dreamed of
achieving independence by depending on foreign
forces. At that time, those who were allegedly engaged in the communist
movement formed their own party groups and called frequently at the Comintern to gain
their recognition. And they endeavoured to imitate mechanically established theories and experience of others, without
taking into consideration the historical conditions
and specific realities in our country
where a colonial and semi-feudal society was in existence. In this way, flunkeyism and dogmatism were very serious
obstacles in the way of revolution.
Drawing on
serious lessons derived from such flunkeyism
and dogmatism, the leader clarified the truth that a revolution should be
carried out not by anyone’s approval
or instruction but by one’s own conviction and on one’s own responsibility and that all problems arising in the
revolution should be solved in an
independent and creative way. This is another starting point of the Juche
idea.
As stated
previously, the leader advanced the Juche idea, a new revolutionary idea, on the basis of practical experience and lessons
gained in the revolutionary
struggle.
The leader has conducted
ideological and theoretical activities invariably based on the revolutionary practice, and developed and
enriched
the revolutionary idea and theories in the course of giving answers to problems arising in the revolutionary practice. Only on the basis of revolutionary practice can one apply existing theories
in accordance with the interests of the revolution and actual conditions in one’s own country and search
for new truths and create new ideas and theories.
In his early
years of revolutionary activities, the leader was well versed in Marxism-Leninism. But he did not confine himself
to applying Marxism-Leninism to the Korean revolution but pioneered a new phase of revolutionary
theory from a steadfast Juche-based
standpoint and resolved the problems arising in the revolutionary practice from a unique angle.
The leader
discovered the truth of the Juche idea in the
course of the struggle against bigoted nationalists and bogus Marxists, flunkeyists and dogmatists,
while hewing out a new path for the
revolution. Finally, he explained the principles of the Juche idea at the Meeting of Leading Personnel
of the Young Communist League and the Anti-Imperialist Youth League
held at Kalun in June 1930 and put forward a Juche- oriented line for the Korean revolution. This was a historical event which heralded
the creation of the Juche idea and the birth
of the Juche-oriented revolutionary line.
At the time of
disorder when national reformism, “Left” and
Right opportunism and all other unsound ideas were prevailing, the leader still in his teens gained an
insight into the trend of the times, the desire of the people and the law of historical development, expounded the truth of Juche
and thus opened the road of independent development for our revolution.
The Juche
idea has been perfected as the guiding idea of
revolution in our age in the practice
of the Korean revolution.
The guiding
idea of revolution cannot be made perfect by
one effort at a moment.
It emerges through
the generalization of
experience in the revolutionary struggle, on the basis of
the conditions of the times and
history; it becomes perfect as an integrated ideological and theoretical system when its truthfulness
is verified and its content is enriched during the protracted struggle.
The leader led to victory the revolutionary struggles
at different stages and the work in all fields of politics,
the economy, culture and
military affairs. In this course, he himself
gained a wealth of precious experience and generalized it to steadily
develop the Juche idea in a profound manner.
The history of the leader who
has led the arduous Korean revolution for
more than 50 years, is a history in which he created the Juche idea and perfected it as a unique ideological and theoretical system
in the great revolutionary practice.
As stated
previously, the Juche idea emerged on the basis of the requirements of a new age when the masses of the people appeared as the masters of history and of
a rich experience gained in the
revolutionary struggle. So it has become the great guiding idea of revolution in our age.
2.
THE PHILOSOPHICAL PRINCIPLE OF THE JUCHE IDEA
The Juche idea is a new philosophical thought
which centres on man.
As the leader said, the Juche idea is based on the philosophical principle that man is the
master of everything and decides everything. The Juche idea raised the fundamental question
of philosophy by regarding man as the main factor,
and elucidated the philosophical principle
that man is the master
of everything and decides everything.
That man is
the master of everything means that he is the
master of the world and of his own destiny; that man decides everything means that he plays the
decisive role in transforming the world and in shaping his destiny.
The
philosophical principle of the Juche idea is the principle of man-centred philosophy which explains
man’s position and role in the
world.
The leader made
it clear that man is a social being with independence, creativity and consciousness.
Man, though material
existence, is not a simple material being. He is the most developed
material being, a special product
of the evolution of the material
world. Man was already outstanding as
he emerged from the world of
nature. He exists and develops by cognizing and changing the world to make it serve him, whereas all other material lives maintain their
existence through their subordination and adaptation to the objective world.
Man holds a
special position and plays a special role as
master of the world because
he is a social being with independence, creativity and consciousness.
The leader
gave a new philosophical conception of man by
defining independence, creativity and consciousness as the essential
features of man, the social being.
Independence, creativity and consciousness
are man’s social qualities which take shape and develop
socially and historically. Man
alone in the world lives and conducts activity in social relationship. He maintains his existence and achieves his aim only socially.
Independence, creativity and
consciousness are peculiar to man, the social
being.
Man is a being
with independence, that is, an independent social being.
Independence is an attribute
of social man who is desirous of living and developing in an
independent way as master of the world
and his own destiny. On the strength of this quality, man throws off the fetters of nature, opposes
social subjugation of all forms and
puts everything at his own service.
Independence
is the life and soul of man, the social being.
When independence is referred to as man’s life and soul, it means social and political integrity. Man
has a physical life and also social and political
integrity. The physical life is what keeps
a man alive as biological organism; social and political integrity is what
keeps him alive as social being.
Man is a being
with creativity, that is, a creative social being.
Creativity is an
attribute of social man who transforms the world
and shapes his destiny purposefully and consciously. By virtue of his creativity, man transforms nature and society to
be more useful and beneficial to him
by changing the old and creating the new.
Creativity, like independence, constitutes an essential quality of man, the social being.
Independence finds expression mainly
in man’s position as master of the world; creativity is expressed mainly in man’s
role as transformer of the world.
Man is a being with consciousness, that is, a conscious social
being.
Consciousness is an attribute of social man, which determines all his endeavours to understand and reshape the world and himself. Because he has consciousness man understands the world and the laws of its motion and development, reshapes
and advances nature and society
as he desires. Consciousness guarantees the independence and creativity
of man, the social being, and ensures
his purposeful cognition and practice.
Independence, creativity and consciousness, after all, are
what enables
man to be superior to any other being and to be the
most powerful being in the world, to approach the world not fatalistically but revolutionarily, not
passively but actively, and to reshape
the world not blindly but purposefully and consciously. Man, the social being, who has independence, creativity and consciousness, is precisely the only dominator and remaker of the world.
Man cannot, of
course, live outside the world; he lives and
conducts his activity in the world.
Nature is the
object of man’s labour and also is the material source of his life. Society
is a community where people live and conduct activities. Natural environments and social conditions have a great effect on human activity.
Whether natural environments are good or bad and, in particular, whether the political and economic systems of a society are progressive or reactionary–these factors
may favourably affect human endeavour
to remake nature and develop society or limit
and restrict that activity.
But man does not
merely adapt himself to environments and conditions.
By his independent, creative and conscious activity, man continuously transforms nature and society, changing as he desires what does not meet his needs,
and replacing what is outdated and reactionary with what is new and progressive. This is man’s endeavour and struggle to
change and transform the world into one that serves
man better.
The Juche idea
established a man-centred outlook on the world
by throwing a fresh light on
the essential characteristics of man and his position and role in the world.
It had already been known that the world consists of material
and changes and develops as a result of the motion of material. The Juche idea gives a new world outlook
by answering the question of who is the master
that dominates
nature
and society and where is the force that transforms them. That the world is dominated and reshaped by man is a new viewpoint
on the world in relation to man.
The Juche idea
shows a new viewpoint and attitude to the world,
on the basis of man’s position and role as master of the world.
The viewpoint
and attitude to the world shown by the Juche
idea are those with which the world is approached by focussing on man,
the master of the world.
Taking a man-centred attitude
towards the world means approaching the world from the viewpoint
of interests of man, the master of the world.
The world
should naturally be approached from this angle
because man is the master of the world. Man understands and transforms the world in order to bring everything
in the world to serve him.
Man is the most precious being in the world, and his interests are more valuable than any others in the world. Everything in the world has its value only
when it serves man. Therefore, approaching the world from the viewpoint
of making it serve man better
is an absolutely correct viewpoint and attitude to the world.
Approaching the
world by focussing on man means dealing with
the change and development of the world mainly on the basis of the activity of man who transforms it.
Man is the
most powerful being in the world, and man alone is capable of transforming the world. It is man and none other that requires its transformation and
performs this work. Man acts upon and transforms the world as he desires,
drawing on the objective laws. The world is changed
for the benefit of man only by his
energetic activity. For this reason, it is an absolutely correct viewpoint and attitude to the world to approach
its change and development from the standpoint of man’s positive
activity to transform
nature and society
purposefully and consciously to meet his own desire.
The Juche viewpoint and attitude to the world are truly
revolutionary in that they enable
men to transform the world
and shape their destiny independently, creatively and consciously, with a high degree of awareness that they are masters of the world
and their own destiny.
The Juche world outlook
which is based on the philosophical
principle that man is the master of everything and decides everything, is an absolutely correct outlook on the world in our time.
As history
advances, man’s position
and role as master of the world is strengthened, and the extent of people’s
domination over the world increases
daily through their independent, creative
and conscious struggle. In
our time the masses of the people have emerged
as true masters of the world, and through their struggle the world is being changed more and more to serve the masses. Today the position and role of the masses
of the people as masters of the world
are becoming stronger than ever before. This
reality proves more patently the validity and vitality of the principle
of Juche philosophy that man is the master of everything and decides everything.
3. THE SOCIO-HISTORICAL PRINCIPLES
OF THE JUCHE IDEA
The Juche
idea clarifies the laws of historical development and social revolution. This idea has thrown a fresh light on the fundamental principles of the social movement,
the
revolutionary movement, of the working masses who create
and develop history.
The
socio-historical principles elucidated by the Juche idea constitute a new socio-historical outlook, the Juche outlook on history.
1) THE
MASSES OF THE PEOPLE ARE THE SUBJECT
OF SOCIAL HISTORY
The question
of the subject of history is a basic question in understanding the development of society, the development of revolution, from the attitude
and point of view of Juche.
As the leader
instructed, the working masses are the subject
of history and the motive force of social progress.
History develops
through the struggle
of the masses to transform nature and society. That history
develops precisely means that the
position and role of the masses as the subject of history are enhanced.
The
socio-historical movement has its own peculiar laws which are different from those of natural motion. Of course, the social movement has something in common
with the natural movement in that it
is also a motion of material. The social movement, too, is governed
by the universal laws of the material
world. But the social movement
has its subject, whereas there
is no such thing in the motion of nature. In nature the motion takes place spontaneously through the interaction
of material elements which exist objectively. In contrast, the social movement
is caused and developed by the volitional action and role of the
subject.
The subject of the social movement
consists in the masses of the people.
Without the masses
there would be no social
movement itself,
nor would it be conceivable to talk about
historical progress.
The masses of
the people are the masters of revolution and
construction and the decisive factor in transforming nature and developing society. The revolutionary
struggle and construction work are
undertakings for the very masses and of the masses themselves. The masses of the people undertake the revolution and construction for themselves in order
to shape their destiny. It is the
masses that want the revolution and construction, and it is also the masses that carry them out. They produce all
social wealth by their hands, and
transform the world and advance history
by their struggle. But for the creative activity of the masses, the social change and progress would be inconceivable. Human history shows that the masses’
wisdom and ability to understand and
transform the world are unlimited, though the
scope of the world created
and changed by each of the generations is relatively limited.
The position of
the masses grows stronger and their power increases through
the transformation of nature and society. With the consolidation of their position
and growth in their strength, their positive action on socio-historical progress increases.
The subject
of history is the working
masses, not the reactionary
exploiting classes. The working masses carve out and develop history, but the exploiting classes try to arrest
and turn back the historical
advance. All exploiting classes, after all,
constitute a reaction against history; they are the target of revolution. The whole course of the
existence of class societies has been
a history of sharp struggles between the creators of history and reactionaries of history, between
the masters of revolution
and the targets of revolution, that is, between the working masses and the reactionary exploiting classes. Society
has advanced
and developed through
these struggles.
Although they
are the subject of history, the masses of the
people do not hold the same position and play the same role in all ages and in all societies. In the class society, unaware of their social status and class relationship
and their strength for a long time in
the past, the working masses could not unite into a political force. Therefore, they were deprived
of all rights, subjected to
exploitation and oppression, by a handful of ruling classes and denied their legitimate position as masters
of society. Even in the
exploiting society they created all material
and cultural wealth by their own efforts,
but they were unable to shape history in an independent
manner, because they could not occupy
the position of masters of society. Only by seizing state power and the means of production in their own hands and by establishing a socialist system can
the working masses free themselves
from exploitation and oppression and create history consciously as true masters of society and their own destiny.
In the socialist society
the working masses undergo a radical
change in their status and destiny, and their position and role are enhanced. This is due to the
revolutionary leadership and struggle
of the working class.
The process of
development of a socialist society under the
leadership of the working class is the process of working- classizing the whole society.
When the whole society is reshaped
completely on the pattern of the advanced working class under its leadership, the position of the popular
masses, the subject of
history, would be remarkably stronger, and their role in pushing
forward the historical progress and revolutionary development incomparably higher.
If they are to
hold their position and fulfil their role as
subject of history, the popular masses must be brought into contact
with leadership. Only under correct
leadership, would
the
masses, though creators of history, be able to occupy the position and perform their role as subject
of socio-historical development.
The link
between leadership and masses is a very important question especially in the revolutionary movement, the communist
movement, which is carried out by the working class and the broad masses of other
people. Without correct leadership the communist movement
would not advance
victoriously because this movement itself is a highly conscious and organized one involving a serious class struggle.
The question of
leadership in this movement is precisely the
question of leadership given by the party and the leader to the masses
of the people.
The working-class party is the general staff of the revolution,
and the leader of the working class is the foremost leader of the revolution. How the masses are awakened
to consciousness and organized
in a revolutionary way, and how they
perform their revolutionary duties and historical mission, depend on whether or not they are given
correct leadership by the party and the leader.
Only when they
receive correct guidance from the party and
the leader, would the working class and the masses of other people be able to vigorously develop the deep-going and complicated revolutionary struggle to transform
nature and society, achieve national and class
liberation, build a socialist, communist society
successfully, and run it properly.
As the leader said, the masses of the people have now emerged
as masters of history, masters
of revolution and construction,
and are transforming the world more and more as they desire.
The working
people including the working class are standing
firmly in the central place
of the historical
development of our time. Hundreds of millions of people
who have long suffered class and national
oppression and exploitation are vigorously advancing
on the road of sovereignty and independence and social progress
and playing a greater role in shaping the destiny of
humanity and the future of the world.
Because of this grand forward movement of our
time capitalism and imperialism, which has grown fat on the blood and sweat of the working masses and
lorded it over their destiny for centuries, is precipitating irreversibly into bankruptcy and
towards its downfall, deep into the grave of
history.
The masses of the people who have become legitimate masters of their own destiny are
transforming the world and creating a
new history of mankind in accordance with their aspirations. This is the basic trend of modern history which no force can
ever stop.
2) HUMAN
HISTORY IS THE HISTORY OF THE PEOPLE’S STRUGGLE
FOR INDEPENDENCE
The history of human society is the history of the struggle of the popular
masses to defend and realize independence.
The leader
said that all revolutionary struggles are struggles of the popular
masses to defend their
independence.
Throughout
the long history of human society people have
ceaselessly struggled to free themselves from the fetters
of society and nature. All the
struggles to transform society, nature and
man are struggles to defend and realize independence for the masses of the people.
The struggle
for social reform is an undertaking of the
masses to provide themselves with social and political conditions for their independent life, free from class and national
subjugation. If they are to live and act independently, people must destroy the outdated social system which tramples upon independence. Only when they wipe out
the old social institutions and set
up a social system which provides people with
independence, will the masses of the people be able to become true masters of society and their destiny and lead an independent life.
The struggle to
transform nature is an effort of the masses to
create material conditions for an independent life, free from the fetters of nature. If people are to live
and make progress, they must work to
harness nature and produce material wealth. Only through the transformation and conquest of nature can they free themselves from its fetters and prepare
material conditions for an
independent life.
The struggle to
transform man is the struggle of the masses to
create ideological and cultural conditions for an independent life, free from the shackles of outdated
ideas and culture. Only when they are
completely free from the shackles of outdated
ideas and culture
and acquire the consciousness of independence
and sound culture, will people be able to hold
their destiny firmly in their hands, reshape it, and live and act genuinely
as independent beings.
The transformation of society, nature,
and people is the main element of the masses’ struggle for
independence. Man can realize
independence completely only when he is free from social bondage, natural fetters, and the shackles of outdated ideas and culture.
The struggle for independence should be carried out on a full scale in all
spheres of social reform, natural transformation and human remoulding.
The primary question arising in the struggle of the popular
masses for independence is to
realize independence socially and politically.
Since man is
a social being, independence must first be guaranteed
socially and politically. This is the key to man’s freedom from natural fetters and also to his ideological and cultural development. As long as they are
subjugated socially and politically, the masses of the people cannot adequately benefit from the productive forces, even if these are
developed, nor can they be free from
the bondage of reactionary ideas and culture.
The history of
human society ever since its division into hostile classes
has, above all, been a history of social revolutions to realize social and
political independence for the popular
masses. Through social revolutions the masses have carved out their
destiny and developed society.
Owing to
slave revolts which were, so to speak, the first struggle in history
of the exploited working masses for independence, and to peasant struggles
against feudalism in the Middle Ages,
the slavery and the feudal system collapsed. That meant progress in the struggle
of the working masses for independence.
But that was only a replacement of the chains of slavery with feudal fetters, which in turn were replaced with
the yoke of capital, not the abolition
of class domination and oppression itself.
In the history of human society, capitalism is
the last exploiting system which tramples upon the masses’ aspirations and demand for independence. It is a violently oppressive system which combines
class domination with national oppression.
The liquidation
of the capitalist system and establishment of
a new socialist system mark a historic
turning point in the development of the revolutionary
struggle for independence. With the establishment of the socialist
system, all exploiting
classes
and institutions which trample upon the aspirations and demands of the masses for independence, are abolished, and the masses
are provided with the necessary
conditions which enable them to hold state power and
production means in their hands and lead
a fully independent life.
The
transformation of nature and man, along with social reform, is an important historic
task in the struggle of the popular
masses for independence.
In the whole
course of development of human society, the masses of the people have continuously struggled to free themselves
from the fetters of nature and enhance themselves ideologically and
culturally.
At the dawn of
human society, people’s creative power was weak,
and their ideological and cultural levels were very low. By their age-long
hard-fought struggles the masses have increased their ability to conquer nature,
enriched their knowledge, developed the productive
forces, and steadily raised the levels of their ideological consciousness and culture. Modern science and technology, progressive
ideas and culture which have been developed
by human society,
are without exception the result of the historical
struggles of the popular masses.
The
transformation of nature and man, that is, the historic cause of freeing the popular masses from the fetters of nature and outdated ideas and culture
and developing them to be powerful beings capable of dominating nature and real possessors of revolutionary ideas and culture,
can be fully undertaken and achieved with success only under socialism
where the working
masses are masters
of society. Under socialism
where the question of revolutionary change in the social system has already been resolved in the struggle
for independence, the major tasks are to reshape nature
and re-
educate
people to emancipate the masses, who have eliminated social oppression, from the
shackles of nature and outdated ideas and culture. When the work of
transforming nature and re-educating
people is pushed forward in a complete way on the basis of steadily
consolidating the socialist
system, the independence of the masses will be more
completely realized in all spheres.
Today, the struggle to defend the masses’ independence assumes an international character. Since the forces of imperialism which oppress independence are allied on an international scale, the struggle
to oppose imperialist domination and oppression and defend independence, too, cannot but be an international undertaking. Because of the community
of their historical backgrounds and interests, the formerly oppressed nations
and peoples who have been subjected to colonial slavery,
with their independence and sovereignty downtrodden by imperialism, are united together
on the same front of struggle to oppose imperialism and defend independence. All countries, all nations,
and peoples the world over that
advocate independence must struggle jointly, in close unity under the revolutionary banner of anti-imperialism and independence. This is the only way to
abolish the imperialist world order which is based on inequality and full of contradictions,
and to set up a new international relationship
based on independence and equality amongst
countries and nations.
The age-long,
ceaseless struggle of the masses for independence can win its ultimate aim by building socialism
and communism. The struggle for socialism and communism is the highest stage of the struggle for independence. It is a struggle
to end once and for all the exploitation of man by man, the oppression of class by class, and the domination of state by
state
in human society, to wipe out all remnants of old societies handed down through history, and to finally
free the people from their shackles.
In a communist society the masses of the people
will lead a completely independent life as masters of nature and society
and as true masters
of their own destiny.
Defending
independence is an absolute requirement of man
as a social being and his inalienable fundamental right. It is natural that man who regards independence
as his life and soul, combats any
encroachment on his independence. The popular
masses rise in the revolutionary struggle for independence against the oppressors. And for the sake of independence they devote all their creative talents
and energies to building socialism
and communism.
If independence
is to be defended, an independent stand must firmly
be maintained in the revolution and construction.
As the leader instructed, the independent stand is the fundamental
stand that must be adhered to in the revolution and construction. Sticking to this stand is the requirement of the revolutionary struggle, the struggle
for independence.
The independent
stand is a thoroughly revolutionary stand, the working-class stand. The working
class is the most independent class which struggles to
emancipate itself by its own
initiative and to become the master of its own destiny. The cause of socialism and communism is the
historic cause of the working class,
aimed at completely realizing the independence
of the masses of the people. Any stands which are contrary to the independent stand are alien to the
working-class stand, the stand of the
popular masses, and they are all harmful to the cause of socialism and communism.
The independent stand finds expression in the exercise
of the rights as masters of
the revolution and construction. This means that the masses of the people handle all problems of the
revolution
and construction in their interests, according to their own independent
judgement and decision. The right to
deal with all these problems
belongs solely to the people,
the masters, of the country
concerned. All questions related to the revolution and construction in a country
must naturally be disposed
of by the judgement and decision of the people of that country. This is the only way the people of each country can defend their interests and carry through
their will and desire. The people of each country must not tolerate
any foreign pressure or interference. Failing to
resolve one’s own problems by one’s
own decision under pressure or in bondage to others means losing one’s rights as master; following will of others
and acting against one’s own interests means giving up one’s rights
as master.
The independent stand is expressed
in fulfilling the responsibility
as masters. This signifies that the popular masses resolve all questions in the revolutionary struggle and construction work on their own responsibility and initiative as befit masters. As the revolution and construction are
their own undertakings, they ought to resolve
all problems arising in these undertakings by their own initiative on the principle of self-reliance. One might receive
aid from others in the revolution and construction, but in any case the main thing is one’s own initiative.
Trying to get one’s own work done by others or to get one’s own problem
solved by others is tantamount to shirking one’s
responsibility as master and relinquishing one’s
position as such.
Only when one upholds
the independent stand can one always
resolve the question of revolution in one’s country, the question of one’s nation, in accordance with one’s own views and conviction and in the revolutionary
spirit of self-reliance, and carry out the revolution and construction successfully, whatever the
circumstances.
The people of each country must not only oppose
aggression and subjugation in firm defence
of their independence, but should also fight against
imperialism and dominationism which trample upon the independence of other peoples. Only when one opposes such encroachment on one’s own independence and the act of trampling
upon that of others, can one be said to be standing truly in
defence of independence. The revolutionary struggle of the popular masses against imperialism and dominationism which trample upon independence, and for the victory of the cause of socialism
and communism is steadily being strengthened and developed. Nothing
can stem the current of historical development which demands independence and advances on the road of independence. Not only today but also the future belongs
entirely to the people who are struggling for independence.
3) THE
SOCIO-HISTORICAL MOVEMENT IS A CREATIVE MOVEMENT
OF THE POPULAR MASSES
The socio-historical movement is a creative movement of the popular
masses to transform and change nature
and society.
The masses’
activity for an independent life is characterized by creativity. Man realizes his desire in life through his
creative activity.
The objects
of man’s creative
activity are nature and society. By means of his activity to
transform nature which surrounds him
and to reform the society in which he lives, man creates new material
and cultural wealth and builds a new system and a new
life.
The masses of the people are creators who remake and
change
nature and society. They are desirous of abolishing the old and creating the new and have creative ability to transform nature
and society.
Human history
is the popular masses’ history
of creation.
Since the
beginning of human history, the masses of the
people have been conquering nature and making what is necessary
for their existence and development by their creative labour, and effecting social progress by their creative activity
to change the old. Their continuous
creative activity has advanced society.
Their creative
activity to conquer nature and bring about social
progress accompanies struggle. The process of creation is precisely the process of struggle.
Without struggle the creation of new things would be inconceivable. The process of replacement
of an old social system with a new one and the
social emancipation of the masses in particular is a process of fierce class struggle.
A revolution begins with struggle
and ends with struggle. The
forces which go in for the preservation of
an old system and life never give up their place of their own accord. A new system and life can be
created only through the struggle to
wipe out the old forces. All progress and changes made by humanity throughout history, after all, are the fruit of the popular
masses’ creative struggle.
The process
of their creative
struggle is the process of developing themselves to be more powerful beings.
The masses of the people have increased their creative ability
while at the same time transforming nature and developing society. The history
of social productive forces is the history
of the growth of men’s creative capability to conquer nature. The
history of social revolutions is the history
of the process to strengthen the revolutionary power of the masses to reshape society.
With growth in
the creative ability of the masses, the socio-
historical movement advances further.
The communist
movement organized and developed by the working class is the highest form of creative
movement in human history. This is a movement to
build a society where the independence
and creativity of the masses of the
people are fully realized,
the highest ideal of mankind
which is fundamentally different from all class societies
that have existed in history. The creative power of
the masses, too, is exploited fully
in the revolutionary movement of the working
class. It is not until their involvement in the revolutionary movement of the working class, the communist movement, that the working masses whose creative activity
has been restrained by the ruling
classes during the whole period of antagonistic class societies, become genuine creators
of history who transform
the world to meet their own will and desire and shape their destiny in an independent manner.
The
revolutionary movement, the creative activity of the masses, requires that the creative stand be always maintained firmly in
the struggles to reshape nature
and society.
Adhering to the creative
stand is indispensable to leading the revolutionary movement to victory.
Only when they adhere to the creative
stand, can the popular masses keep properly their position as masters of the revolution and construction, and
fulfil their role as such.
The creative
stand is one that the masses of the people
ought to maintain
as transformers of nature and society, as shapers
of their own destiny. Without maintaining this stand it would be impossible for them to reshape nature and society to meet their will and desire or hold their
own destiny in their hands and shape
it for themselves. Adherence to the creative
stand is a sure guarantee
for solving all problems by the efforts
of the masses themselves to meet the requirement of the revolution and in accordance with their interests.
As the leader
instructed, the creative stand constitutes the
fundamental method that must be relied on in the revolution and construction.
The revolutionary movement requires that one should depend firmly on the creative wisdom and strength
of the masses and utilize them to the full. The masses are masters and the motive force of the revolution and possessors of inexhaustible creative
talents and strength.
Only when one depends on their creative
talents and strength,
will one be able to understand the objective world
correctly, solve all problems to suit the reality,
and transform nature and society
successfully. The creative stand provides the method by which to give an active stimulus to the creative
power of the masses, push forward
the revolution and construction on one’s
own initiative, overcome the
difficulties in the path of progress by the struggle
of the masses, and ensure
continued innovations and ceaseless advance.
The
revolutionary movement takes place in a specific reality which is always diverse and undergoes ceaseless changes. It rejects
all sorts of schemata and dogmas and opposes the outdated
attitude of imitating others mechanically. A schematic viewpoint and a dogmatic way
of thinking restrain creativity and prevent correct understanding of the
ever-changing diverse realities and
block the possibility of working out a scientific method of revolution and construction. Only when one bases oneself firmly on the specific reality and
maintains a creative attitude towards
everything, will one be able to identify the
correct method of transforming nature and society and apply it skilfully. The creative stand represents
the method whereby one rejects a dogmatic attitude
and grasps the reality in its true
perspective and concretely by one’s own thinking and
solves all questions accordingly.
The creative
stand constitutes the revolutionary method which
enables one to meet most effectively the requirements of our time when the masses of the people have emerged as masters
of history and when the revolutionary movement is highly developed. Our time requires that the role of the masses in the revolution and construction be
enhanced to the highest degree and
that all questions be solved creatively. The creative stand offers a sure guarantee for the victory of the revolution
by enabling one to formulate a scientific revolutionary strategy and
struggle policies in keeping with the development of our time and the new requirements of the revolution and ceaselessly increase the creative power of
the popular masses.
4) THE PEOPLE’S
CONSCIOUSNESS
OF INDEPENDENCE PLAYS THE DECISIVE ROLE IN REVOLUTIONARY STRUGGLE
The revolution is propelled forward
to victory by the conscious
struggle of the masses of the people.
The leader put
in a new light the principle that the masses’
consciousness of independence plays the decisive role in the revolutionary struggle.
Ideological consciousness determines and regulates
all actions of man.
Consciousness,
essentially, is the highest quality that makes
man superior to all beings and the most powerful
in the world. It is the sophisticated function of man’s brain, the most developed of his physical organs. The
brain plays the central role in the activity
of human life, and consciousness which is
the function
of the brain, commands all actions of man.
Ideological consciousness reflects man’s desire
and interests, and for this
reason, it has the most active effect on his
conduct. Without the determination and regulation of ideological consciousness, man’s independent and creative activities would be
inconceivable.
If a man is to be
an independent creative being, he must have the consciousness of independence.
This consciousness means the
awareness of one’s being the master of one’s own destiny and signifies the will to shape one’s destiny by one’s own initiative. Only when a man has the consciousness of independence can he conduct
conscious activity to conquer nature and actively
struggle against the oppressors who encroach
and trample upon his independence. Man’s endeavour to acquire a scientific understanding of the world and
transform it actively is none other than the manifestation of his consciousness; man’s role in
transforming nature and society, after all, is the role of his ideological consciousness.
The consciousness of independence plays the decisive
role in the masses’ revolutionary movement for independence.
All
revolutionary movements are conscious movements. A revolutionary movement begins with awakening people to an advanced idea and emerges victorious on
the strength of the masses of the
people who are armed with the advanced idea.
Ideological consciousness is the decisive
factor that determines man’s role in the revolution and construction.
Ideological
consciousness determines the class character of the actions of people who participate in the revolutionary movement. There can be no supraclass ideology
in a class society, and
what is basic to man’s ideological consciousness is his class awareness. People’s attitude towards the class
struggle is determined by their class consciousness. Of course, people’s
activities are based on their social and class positions and limited
by them. But their social and class positions have effect on their actions always through their
ideological consciousness. Which class interests people struggle for in a class society
depends on which class ideology they have. Only when they have the ideology of an advanced class,
the consciousness of independence, can they have a correct
class standpoint and struggle for the
victory of the revolution.
The will and
fighting power of people demonstrated in the
revolutionary movement are also determined by their ideological consciousness. The level of the willpower and strength demonstrated by the people is determined by their ideology. Only those who have a firm consciousness of independence will be able to take an indomitable attitude towards
the revolution, actively participate
in it with a strong will, and struggle to the end, overcoming all difficulties and trials.
The masses’
revolutionary ability is unfathomable, but it
cannot find full expression if they are not ideologically awakened. Ideologically unawakened masses are unable to rise in the revolutionary struggle in spite of exploitation and oppression imposed
upon them, nor can they successfully transform nature and society to meet their
needs. Only those masses who are conscious
of their class interests can demonstrate
their revolutionary force to the full and guarantee victory in the revolution.
The role of ideological consciousness steadily increases
with the development of the revolutionary movement.
By nature,
the communist movement,
the highest stage of the revolutionary movement, requires a high degree of consciousness from
people. The socialist and communist
societies are built by the purposeful and conscious efforts of the popular masses. The role of ideological consciousness is incomparably enhanced
when
building
socialism and communism after the seizure of political power and the establishment of the socialist system by the working class. Capitalism depends on the discipline of hunger and the rod, but
socialism and communism rely on the high level of people’s consciousness. True, control is
necessary in the socialist society which is transitional. But the more the remnants of old society are eliminated as progress is made in building socialism
and communism, the greater
becomes the significance of people’s consciousness. Socialism and communism provide all conditions for increasing the role of people’s ideological consciousness to the full. In the socialist society, the advanced ideology of the working class prevails all over the community.
Capitalism subordinates even man’s
thinking and action to money considerations, but socialism and communism make the masses of the people true masters of society, and therefore give full play to the revolutionary enthusiasm and creative zeal of the masses.
The tremendous role of ideological consciousness in the revolutionary
struggle for socialism and communism is also connected with the characteristics of the
revolutionary thought of the working class.
The role of ideological consciousness in social progress depends
on its class character and content. The reactionary ideology of the exploiting class hampers social progress, whereas the advanced ideology of the
progressive class gives impetus to the development of society. The revolutionary ideology of the working class, the most
independent class, has an incomparably
greater revolutionary influence than any other
advanced ideas in history.
The revolutionary thought of the working class mirrors the laws of social
development and the aspirations of the masses in a scientific manner,
so that it becomes a great
material force in social progress. It is a weapon with which to understand and change the reality and create the
future.
Unlike the reactionary thinking of the exploiting class which hinders the forward movement of history and advocates the old moribund
system, the revolutionary thought of the working
class performs the mission to push forward and lead historical progress.
The
revolutionary movement is a conscious movement, and for this reason one must always hold fast to people’s thinking
as the main thing in the revolutionary struggle and construction work. Doing this is an important principle
that must be maintained
in the revolution and construction.
Grasping man’s
thinking as the main thing in the revolution
and construction means solving all problems by attaching decisive importance to the ideological
factor and enhancing the role of ideological consciousness.
Attaching
decisive importance to the ideological factor is a law of revolutionary movement. Material factors, too, play a great part in the revolutionary movement.
But the existence of material conditions does not give rise to the revolution automatically. How to make use of these material conditions depends on people’s conscious activity.
Whether these material conditions are prepared quickly
or not depends on man’s activity.
The revolution can be pushed forward only by the active struggle of the revolutionaries and the popular masses. Fundamentally speaking, a revolution does not always
break out when all the
necessary conditions exist, nor is it carried out always in favourable circumstances.
Waiting with folded arms for all conditions to ripen is tantamount to refusing to make a revolution. Primary
importance, therefore, should be given to the ideological factor in the revolutionary struggle and
construction work, and on this basis strenuous
efforts should be made to create all the necessary
conditions.
Solving all problems
by raising the level of people’s consciousness is the method inherent to
the communists. The communists who
struggle for the freedom and happiness of the
people, lead the revolution to victory and fulfil their noble mission by awakening people
ideologically and making them conscious
and encouraging them to undertake the struggle of their own accord. The communists have a powerful ideological weapon capable of awakening all the people to activity.
Although the capitalist class, too, strives to spread its ideology, capitalist thinking cannot be accepted by
the masses as their own because
it fundamentally conflicts
with their interests. Only the working-class ideology which champions the interests of the working masses can be accepted by
all the people, and it alone can dominate
the whole society.
Doing everything by awakening people politically and ideologically is a solid guarantee for the triumph
of the revolution and construction. Reliance on the high degree of the masses’ revolutionary consciousness will
give a strong impetus to the
revolutionary struggle and construction work, overcome unfavourable conditions and speed up the victory
of the revolution.
4.
THE GUIDING PRINCIPLES OF THE JUCHE IDEA
The guiding
principles of the Juche idea are the guide to
establishing Juche in Party and state activities, and in all spheres of revolution and construction. They are explicit
fundamental principles which must be observed in successfully
carrying out the revolution and construction by adhering
to the independent and creative stands and enhancing
the role of ideological consciousness.
In order to apply the Juche idea to the revolution and construction it is
essential to observe thoroughly the guiding principles of the Juche idea.
1) THE
INDEPENDENT STAND MUST BE MAINTAINED
If the
revolution and construction are to be carried out as required by the Juche idea, independence must be maintained and realized in Party and state activities.
The leader
laid down the principles of Juche in ideology,
independence in politics, self-sufficiency in the economy, and self-reliance in defence as the principles of realizing independence. The principles of Juche, independence, self- sufficiency and
self-reliant defence are the guiding principles of realizing independence in the spheres of ideology, politics,
the economy and defence.
(1) Juche in Ideology
Establishing
Juche in ideology is the primary requirement of the masses’ revolutionary struggle for independence. The revolution and construction are man’s conscious
activities. Establishing Juche
in thinking, therefore, is the only way to establish
Juche in politics, the economy, defence, and all other domains.
To establish
Juche in ideology
means having the consciousness that one is the master of the revolution and
construction,
thinking and doing everything, centring on the
revolution in one’s own country, and acquiring the viewpoint and attitude of solving all questions by
one’s own talents and initiative.
The party and people of a country are masters of the revolution in that country, and to carry
out the revolution in one’s country
successfully is the basic mission of the party and people of one’s country. The world revolution, too, will only be successful when the revolution in every
country is successful and when, on this basis, mutual support and cooperation is given.
For this reason, the party and people of every country must firmly establish
Juche in ideology,
and carry out the revolution and construction in their
country in a responsible manner, with the
attitude of masters.
In order to
establish Juche in ideology, it is necessary to equip oneself with the revolutionary idea of the working class and with
the policy of one’s party.
The working
class is an independent class, and their revolutionary
thinking is an independent thinking. Only when
one is equipped with the revolutionary thought of the working class, will one be able to carry out
successfully the revolution and
construction, however difficult and
complex the situation is, with the awareness
that one is the master of the revolution.
The policy of the revolutionary party of a country, the embodiment
of the revolutionary thinking of the working class, is the guide to the revolution and construction in that country. One must equip oneself with one’s party
policy and regard it as the guideline
of thinking and practice. This is the only way to carry out the revolution and construction in accordance with the desire of one’s own people and the
specific reality of one’s own country and fulfil one’s responsibility as master of the revolution.
When we say that we establish
Juche in ideology,
we precisely mean that we
equip ourselves with the Juche idea and Party
policy, the embodiment of the Juche idea, and establish the monolithic ideological system of the Party. Only when the whole Party and the whole society are imbued with the monolithic ideological system, will we be
in a position to say that Juche
in ideology has been firmly established.
If one is to
establish Juche in thinking, one must be well
versed in one’s own things.
Only when one
knows the things of one’s country well, will
one be able to solve all problems arising in the revolution and construction in an independent manner and to suit one’s specific
situation and carry out the revolution and construction in conformity with the aspirations and requirements of one’s people. Only then will one be able also to
love one’s country and people
ardently and demonstrate a high degree of patriotic devotion and revolutionary enthusiasm.
Koreans must know well Korean history,
geography, economics,
culture and the custom of the Korean nation, and in particular our Party’s
policy, its revolutionary history and revolutionary traditions. Only then will
they be able to establish Juche and become true Korean patriots,
the Korean communists.
In order to
establish Juche in thinking, it is necessary to possess a high sense of national dignity
and revolutionary pride.
Without the sense of national pride that one’s nation is inferior to none, without
the pride and honour of the revolutionary people, it would be
impossible to live up to one’s conviction in an independent manner, uphold national
independence and dignity and emerge victorious in the difficult revolutionary struggle. A nation with a strong sense of national
dignity
and revolutionary pride is unconquerable, but a nation without this attribute
is powerless. The peoples of small countries who have long suffered
oppression by foreign forces need so much the more the sense of national dignity
and revolutionary pride. In
the small countries where nihilism and flunkeyism
towards big powers are nationally deep-rooted as a result of the imperialist policy of assimilating colonies and obliterating their national culture,
they must give special attention to the struggle to increase the
sense of national dignity and revolutionary pride.
We must ensure
that all the people cherish the dignity of the
resourceful and courageous Korean nation, the sense of pride and honour of a people who is making a
revolution under the guidance of the great leader in particular.
The task of establishing Juche in ideology
requires that national culture should be developed and
that the cultural and technical levels of the masses raised.
We must build culture
which is national
in form and revolutionary and
socialistic in content, Juche-oriented culture
which agrees with our people’s sentiments and is based on the working-class line. This will make
people’s ideological and spiritual
life healthy and facilitate the establishment of Juche in ideology. In order to develop socialist
national culture on a sound basis, we
must thoroughly prevent imperialist cultural
penetration and, at the same time, reject the tendency to return to the past and nihilist inclination with
regard to the heritage of national culture,
inherit and develop
its fine traditions, and critically adopt
progressive elements of foreign culture, which
are congenial to our people’s sentiments.
It is also
necessary to make strenuous efforts to develop
science and technology and raise the cultural and technical standards of the masses.
This will enable the working people to
become true masters of nature and society and get rid of the idea of worshipping and depending on others in the matter
related to science
and technology, and thoroughly establish
Juche.
If Juche is
to be established in ideology, servility to big powers and all other outdated
ideas should be opposed.
Establishing
Juche in thinking itself means an ideological
emancipation of people from the fetters of outdated ideas, and an ideological revolution to establish a new Juche
outlook on the world.
In order to establish Juche in ideology we must reject all sorts of outdated ideas which are contrary to the
Juche idea, and thoroughly eliminate
servitude to big powers in particular.
Flunkeyism is an attitude peculiar
to slaves serving
and worshipping big powers and developed countries, and an attitude of nihilism which means looking
down upon one’s own country and
nation and despising them. If one is inclined to be servile, one would be in the habit of grovelling before others and following them: if others take to
revisionism, one would follow suit; and if others adopt dogmatism, one would act likewise.
As the leader
said, if a person falls into flunkeyism, he would
become a fool; if a nation is servile to big power, the country would go to ruin; and if a party is subservient to big powers,
it would make a mess of the revolution and construction.
What is most harmful
and dangerous at present is flunkeyism
towards US imperialism in particular. This servility, which is expressed in the fear and worship of the United
States, is doing a great harm to the revolutionary struggle of the people. The harmfulness of this servility is most notable
in south Korea
today. Servility to US
imperialism, which has been
spread by the US imperialist aggressors and their
stooges, is the most harmful
ideological poison which is paralyzing people’s national and class consciousness in south Korea and trampling upon the precious cultural heritage and
beautiful customs of our nation.
Unless the struggle is intensified to oppose the fear and worship of the United States among the
south Korean people and to heighten
their spirit of national independence, neither the victory of the south Korean revolution nor the independent reunification of the country
would be possible.
The struggle
to establish Juche and oppose flunkeyism towards
big powers is a serious question on which the destiny of the revolution depends. We will
continue to intensify the struggle to eliminate flunkeyism and establish Juche in ideology and thus guarantee the ultimate
victory of the Korean revolution.
(2) Independence in Politics
Politics is of
decisive significance in social life. Without
independence in politics it would be impossible to talk about independence at all. Juche in ideology is
expressed, above all, by independence in politics, and self-sufficiency in the economy and self-reliance in defence, too,
are guaranteed by independence in politics.
Maintaining independence in politics means upholding national
independence and sovereignty of one’s people,
defending their interests and conducting politics by relying on them.
As the leader
instructed, political independence is the first criterion and the life and soul of an independent sovereign
state. Only when a nation maintains
political independence, will it be able to ensure independence and freedom and be happy and
prosperous. The revolution is a struggle
to win political independence
before anything else. Since all
questions related to revolution and
construction depend directly on politics, it can be said that the destiny
of the revolutionary cause is determined, after
all, by political independence.
In order to
ensure political independence, it is imperative to set up a people’s government.
Man’s right to independence finds typical expression in state power. So the
working class and the masses of the people, to
realize independence completely, must first of all become masters
of state power.
Only when they hold state power in their
hands and become true masters of state and society, will they be able to attain political independence and lead an independent and creative life.
In order to guarantee
political independence it is necessary
to build internal political forces.
Political forces
are the main component of the revolutionary
forces. Only when one builds
strong internal political forces and relies on them, will one be able to win and preserve
sovereignty and ensure independent politics.
If powerful internal political forces are to be
developed, it is imperative to strengthen the party, the leading revolutionary force, and achieve the unity and solidarity of the entire population based on the worker-peasant alliance
with the working
class at its core.
What is most important here is to rally all the people closely around the party and the leader. When the party and the people are solidly united into a single
political force, they will be able to
display boundless strength and emerge victorious in the revolution and construction.
If one is to
ensure political independence, one must have
one’s own guiding thought, work out one’s policy by oneself in accordance with one’s decision, and carry it through.
The main thing in politics is to formulate
policies and implement
them. It can be said that independent politics consists in formulating and implementing all policies independently. Yielding to foreign
pressure and tolerating foreign intervention in politics or acting at the instigation of others would make it impossible to maintain principle
and consistency, and would
lead the revolution and construction to failure.
Our Party has
laid down and implemented all its policies independently in accordance with the interests of our people
and the specific conditions of our country,
with the Juche idea as the only guiding ideology, under the
wise guidance of the leader. That is
why it has always won shining victories in the
revolution and construction.
In order to
ensure independence in politics, it is imperative to exercise complete
sovereignty and equality
in foreign relations.
Independence
of a party and a state is expressed, after all, in foreign relations. To exercise complete
sovereignty and equality in foreign relations is
fundamental in ensuring political independence.
Sovereignty is an inviolable right of all parties, all countries, and all peoples. There are big and small parties, big and small countries, and economically developed
and underdeveloped peoples
in the world, but all parties, all countries and peoples are equal and independent. No one should encroach upon the sovereignty of
others and no one should tolerate encroachment on one’s sovereignty.
Independence is
not in conflict with internationalism but is
the basis of its strengthening. Just as the world revolution is inconceivable without the revolution in one’s own country, internationalism divorced from
independence cannot exist. As a matter of principle, internationalist solidarity must be based on
freedom of choice and equality. Only when it is founded
on independence, will
internationalist solidarity become based on free choice
and equality and become genuine
and durable.
Our Party is
adhering to the policy of strengthening the solidarity of the socialist
countries and the international communist movement on the basis of
opposing imperialism and giving
support to national-liberation movements in colonies and the international working-class movement, continuing advance to socialism and communism, and observing
the principles of noninterference in
each other’s internal affairs, mutual respect,
equality and mutual benefit. Our country is also adhering to the policy of joining forces with non-aligned
countries, the newly- emerging nations, on the principles of respect for territorial integrity
and state power, nonaggression, noninterference in each other’s
internal affairs, equality and mutual benefit, and of cooperating with all countries which are friendly
towards us.
In the future, too, we will uphold sovereignty and equality in foreign relations and maintain the
principle of combining independence with internationalism.
(3) Self-Sufficiency in the Economy
The economy
is the material basis of social life. Economic
self-sufficiency enables one to consolidate the independence of one’s country and live independently,
provides a sure guarantee for Juche in ideology,
independence in politics,
and self- reliance in defence and ensures rich
material and cultural lives for the people.
In order to implement
the principle of economic self- sufficiency, one must build
an independent national
economy.
Building an
independent national economy means building an economy which is free from dependence on others and
which
stands on its own feet, an economy which serves one’s own people and develops on the strength of the resources of one’s own country and by the efforts of
one’s own people. Such an economy
makes it possible to develop the productive forces quickly by utilizing the nation’s natural resources in a
rational and integrated way, improve
the people’s living standard continuously, strengthen the material and
technical foundations of socialism,
and increase the nation’s political, economic and military power. It also ensures
the exercise of complete sovereignty and equality in political and
economic affairs in international relations
and contributes to strengthening the world’s anti-imperialist, independent forces and socialist forces. It is vital to build an
independent national economy particularly in those countries
which were backward
economically and technically because of imperialist domination and plunder in the past. Only when they
build an independent national economy
in these countries, will they be able to repel
the new colonial policy of the imperialists, free themselves completely from their domination and
exploitation, wipe out national inequality, and vigorously advance
on the road of socialism.
In order to
build an independent national economy, it is
essential to adhere to the principle of self-reliance in economic construction.
Self-reliance
is the revolutionary spirit and a principle of
struggle of the communists in carrying out the revolution by their own initiative. One must believe
in one’s own strength and depend on it in economic
construction, just as in all other activities
for the revolution and construction. A people who energetically struggle, with confidence in their own capability, will be able to do any difficult work. But
a people who have no faith in their own power but only look up to others, will not do
anything
successfully. Only when one mobilizes the efforts of one’s people and the resources of one’s country and relies on one’s own financial resources and technology
on the principle of self-reliance, will one be able to develop the economy quickly at one’s own desire, overcome all
difficulties and bring prosperity to the
country.
If an independent national
economy is to be built, the economy
must be developed in a diversified and integral manner.
Unlike the capitalist economy
which is geared to make money,
the socialist independent economy is always aimed at meeting the demands of
the country and the people.
So an independent economy should naturally be developed in such a multifarious and integral way as to produce independently heavy and light industry goods and agricultural products to make the country rich and powerful and
improve the people’s living standard.
Such an economy can also develop safely and quickly on a solid
basis.
In order to build an independent economy which is developed in a multifarious and comprehensive way, it is necessary,
as our practical experience shows, to follow the line of giving preference to the development of heavy industry and developing light industry and agriculture simultaneously.
Heavy
industry with the machine-building industry as its backbone is the pillar of an independent national economy. Heavy industry developed
in such a way can guarantee economic
and technical independence and accelerate the development
of light industry and agriculture and the national economy as a whole on the basis of modern technology. Moreover,
simultaneous development of light industry
and agriculture, along with
heavy industry, can ensure a systematic improvement of the people’s
living standard and boost the
development
of heavy industry itself. Solving the problem of food on one’s own through successful farming, in particular, is of tremendous significance in providing the people with stabilized
living conditions and an independent life.
Equipping the economy with modern techniques and training the
nation’s technical cadres on an extensive scale are indispensable for the construction of an independent national economy.
Technical independence is absolutely necessary
for economic independence.
When one has one’s own developed techniques,
one will be able to develop and use the natural resources of the country effectively and develop the national economy in a diversified manner. Developed
technology also provides the possibility to free the working masses from backbreaking labour, narrow down the differences between physical and mental labour and resolve
independently the difficult
and complex problems
arising in economic
and defence construction.
Eliminating technical backwardness from the
national economy and equipping it with modern techniques is a revolution. Only when the technical revolution is accelerated continuously through the mobilization of all possibilities in every sector, will
technology develop quickly and the country attain economic and technical independence in a short time.
Solving the
question of the nation’s technical personnel is a major factor in the struggle
for economic and technical independence. This is essential to
guaranteeing economic and technological progress
by one’s own initiative. This is a particularly
important task in building a new society for those countries which were under the yoke of imperialism in the past and which consequently were far removed
from modern science
and technical development. Therefore, in order to
undertake the technical revolution and attain economic
and technical independence,
one must put a lot of effort into the cultural revolution and thus raise the cultural
and technical levels of the working masses and train
an army of national technical cadres.
We must resolutely implement the leader’s policy
of intellectualizing the whole society, further raise the cultural
and technical levels
of the working masses, improve
the qualities of technical cadres, and train more technicians better.
In order to
build an independent national economy, it is
necessary to establish reliable and independent sources of raw materials
and fuel.
Depending on others for raw materials
and fuel is as good as
leaving one’s economic lifeline in the hands of others. If one is to be economically self-sufficient and
develop the economy on a safe basis
and with a long-term perspective, one must depend
on one’s own raw-material and fuel sources and mainly meet one’s own demand for them. To this end, one must exploit the natural resources of one’s country
to the maximum and utilize them rationally and, at the same time, develop the industry
to be a Juche-oriented one which relies on domestic raw materials and fuel from the outset.
Building an
independent national economy on the principle
of self-reliance does not mean building an economy in isolation. An independent economy
is opposed to foreign economic domination and subjugation; but
it does not rule out international economic
cooperation. Close economic
and technical cooperation
between socialist countries and newly- emerging nations,
in particular, plays an important
part in ensuring economic self-sufficiency in these countries and in increasing their economic power.
Today, the
peoples
of
newly-emerging countries are
struggling against
the US and other imperialists’ policy of aggression and plunder, in defence of
their national sovereignty and
natural resources, and in order to put an end to the old economic order by which a few capitalist powers have exploited
and plundered at will the
majority of the countries and peoples throughout the world, and to
establish a new fair world economic
order. The newly-emerging countries have inexhaustible manpower resources and
natural wealth and huge economic
potentialities. They also have a good deal of valuable experience and techniques which can be shared and exchanged. If they strengthen economic and technical
cooperation and vigorously struggle with their forces united,
the newly- emerging countries and peoples
will be able to thwart the imperialist policy of aggression and plunder, uphold their national dignity and right to survival,
and achieve economic self-sufficiency and prosperity in a short period without
depending on great powers.
The important
task confronting us today in building the socialist independent national economy is to accelerate the Juche-orientation, modernization and scientization of the national
economy.
As the leader said explicitly, the Juche-orientation, modernization and scientization of the national
economy constitute the strategic line that must be consistently followed in economic
construction for socialism and communism. By
pushing forward the Juche-orientation, modernization and scientization of the national
economy, holding on fast to the line of building the independent
national economy, we must further
strengthen the independence and Juche character of the national economy, continue to modernize technical equipment and put all productive and management
activities completely on a scientific basis.
(4) Self-Reliance in Defence
Self-reliance in
defence is a fundamental principle of an independent
sovereign state. A state without self-reliant armed forces capable of defending the country from the enemies at home and abroad when imperialism exists
cannot, in fact, be called a completely independent sovereign state.
Imperialism is a constant cause of war, and the main force of aggression and war
today is US imperialism.
As the leader
said, we do not want war, nor are we afraid of
it, nor do we beg peace from the imperialists. The best way to preserve
national independence and peace and win the revolutionary cause is to counter the imperialist war of aggression with the war of liberation, answer the counterrevolutionary violence
of reaction with revolutionary violence, and always meet the
imperialist moves of aggression and war in
full preparedness.
For this
purpose, we must implement the principle of self- reliance in defence.
Self-reliant
defence is a military guarantee for a nation’s
political independence and economic self-sufficiency. Only when one
implements the principle of self-reliant defence, will one be able to repel imperialist aggression and intervention, defend the nation’s political independence
and economic self- sufficiency and
safeguard the revolutionary achievements and
the security of the people.
Implementing the principle of self-reliant defence
means defending one’s
country by one’s own efforts. Of course, one
may receive aid in national defence from fraternal countries and friends. But it is impossible to depend
on others for the defence of one’s own country. In any case, the main thing is one’s own
strength. Only when one is strong,
will foreign aid prove effective. In national defence, therefore,
one should rely on the efforts of
one’s own people and one’s own defence capability before anything else. Defence work, too, is an undertaking for the people and of the people themselves. If all the people participate in unison in the
national-liberation struggle and in the defence
of the country, under the leadership of the revolutionary party, they will be able to
repel all imperialist aggressors and safeguard national
independence and revolutionary achievements.
In order to
implement the principle of self-reliant defence, one must have armed forces capable of defending one’s country.
Such armed
forces must embrace the sons and daughters of
the working people. An army whose men and commanding officers
come from among the workers,
peasants and other
working people, can guarantee unity between the army and the people, and between superiors and
subordinates, and become a truly self-reliant people’s army which safeguards national
independence and revolutionary achievements and serves the people.
If the principle of self-reliant defence is to be implemented, a defence system involving all the people and the whole country
must be established.
The establishment of such a defence system
requires that the whole of the army must be turned
into a cadre army and modernized.
Only when the whole army is a cadre army, will it become strong and provide the necessary force of commanders and multiply its strength in case of need.
And a modernized army which blends its politico-ideological superiority with modern technology will become a really unconquerable revolutionary army.
In order to set
up an all-people, all-nation defence system, it is also necessary to arm all the people and fortify the whole country. When all the people are under
arms and the whole country becomes a
fortress, all the people can be mobilized to
crush the enemy as soon as it comes in to attack from any quarter,
and defend the country from imperialist aggression with credit.
If the principle
of self-reliant defence is to be implemented,
the politico-ideological superiority of the people’s armed forces should
be utilized to the
maximum.
The decisive
factor for victory in war does not consist in
weapons or techniques, but in the high political enthusiasm and revolutionary devotion of the army and
popular masses who are conscious of
the justice of their cause. A noble revolutionary spirit to fight for the freedom
and liberation of the people, boundless loyalty to the party and the
leader, a peerless self- sacrificing spirit and mass heroism which are expressed
in willingly giving up one’s
youth and life for the sake of the country and revolution, revolutionary comradeship between men and officers, their inseparable links
with the people, and voluntary military
discipline–these are politico-ideological superiority peculiar to a people’s army,
a revolutionary army. As the history
of revolutionary wars shows, a revolutionary
army which is in firm politico-ideological readiness, though armed with inferior weapons, can fight and
defeat an enemy equipped with the latest arms. Indeed,
politico-ideological superiority
is the essential merit of revolutionary armed forces and the source of their invincibility.
It is
imperative, therefore, to knit the army closely from a politico-ideological point of view and steadily raise its
politico- ideological level and ensure that imperialist armies of aggression are defeated by the strength
of the politico-
ideological superiority of the revolutionary people’s armed forces.
The principle
of self-reliant defence, to be implemented, requires that one must build one’s own defence
industry.
A national
defence industry is a material guarantee for self- reliant armed forces. Particularly at this time when the US and other imperialists are viciously
manoeuvring to subjugate other countries by offering arms as a bait, and plundering other peoples’
resources and making huge profits through arms deal, the newly-independent countries
should build their
own defence industries. This
is of tremendous significance. True, it would
be difficult for small countries to produce all the arms they need. But it would be inadvisable to depend totally on others for the arms. They should build and
develop their own defence industries
so that they can produce whatever is within their power.
In order to
implement the principle of self-reliant defence, it is essential to
consolidate the home front.
As the leader
instructed, victory or defeat in modern war depends largely
on whether or not manpower
and material resources necessary for the war effort are
ensured for a long period. If a
nation is to be ready to cope with war, they must build up major strategic zones, store up necessary material
reserves, and make full preparations from the peacetime so as to continue with production even in
the case of a contingency.
Upholding the
policy of building the economy and defence simultaneously, our Party has made good preparations both militarily
and materially and built up both the front-line areas and home front to cope with war.
We will continue to fully implement
the policy of self- reliant
defence, and thus further strengthen our self-reliant armed forces to be invincible, fight back any enemy aggression
and defend the country and revolutionary achievements faithfully.
2) THE
CREATIVE METHOD SHOULD BE APPLIED
If we are to
carry out the revolution and construction as
required by the Juche idea, we should apply the creative method both in mapping out the policy,
strategy and tactics of the revolution and in implementing them.
To apply the creative
method to solve all problems
arising in the revolution
and construction in conformity with the actual
conditions by relying on the creativity of the people–this is the principle
one should always strictly adhere to in the revolutionary movement.
(1)
The Method of Depending on the Popular Masses
The success
of the revolution and construction depends, after all,
on how the creative efforts of the popular masses are utilized.
Since the masses are the decisive
force that propels
the revolution and construction, one can successfully solve any difficult problem and energetically
speed up the revolution and construction only when
one relies on them.
If we are to successfully carry out the revolution and construction
by depending on the masses, we should map out a correct policy reflecting their demands and aspirations and make it their
own.
The masses of the people know the reality
better than
anybody
else and have a wealth of experience. Only when the will and demands of the broad masses are integrated in a policy one is
working out, can the policy be correct, conform with their aspirations and interests, win their hearty support and inspire them to the struggle. Should one fail to reflect the will of
the masses correctly, one would commit a subjective error in guiding the revolution and construction.
Then, one would be unable to enlist their creativity.
One must not
only formulate a policy mirroring the will and
aspirations of the masses but should also bring it home to the masses
so as to make it their own.
All the policies of the party are implemented and realized by the popular
masses in the long run. When they are acquainted with the correctness of party
policy and the proper method to
implement it, they will accept it as vital to them and demonstrate a high degree of enthusiasm and initiative for its fulfilment. If the policy is not grasped
by the masses, it will not produce great effect
in life.
In order to carry out
the revolution and
construction by drawing on the
creative power of the people, it is necessary to unite them into a
single political force.
The strength
of the masses lies in unity. When they are firmly united,
they will demonstrate really amazing power
in the revolutionary struggle and construction work.
If the masses
are to be united firmly, it is
necessary to properly combine
the class line and
mass line.
Only when the mass line is correctly carried
out while firmly adhering to the class principle,
will it be possible to isolate
completely the hostile elements and build up the class position, and educate
and transform all sections of the masses
to unite them and give full scope to their creativity in the revolution and construction. If under socialism the class
struggle
and the work of strengthening the people’s unity and solidarity are not combined properly and Rightist and “Leftist” deviations are allowed to develop, it will weaken the unity of the masses, paralyze their revolutionary
zeal and creative power and inflict
a great loss to the revolution and construction.
If the creative power of the masses is to be brought into play,
a struggle must be waged against all outdated things that hamper innovations. In particular, it is
important to wage an active struggle
against passivism and conservatism. This is the only way to give full play to the creative power of the masses and bring about continuous innovations and upsurge in the revolution and construction.
Widespread mass movements should be launched
in the revolution and construction.
Mass movements
are a creative way to strengthen the unity and
cooperation of the working masses and give rein to their inexhaustible strength. They are a revolutionary method to expedite
the building of socialism and communism through
mass struggle and collective innovations. One can successfully solve any difficult
problem if one fights off all elements
standing in the way of mass movements, brings the consciousness and initiative of the masses
into full play and organizes and steadily develops mass struggle.
What is important in carrying out the revolution and construction by
enlisting the creativity of broad masses is to
establish a revolutionary method of work. Even if one has a correct policy, one would neither be able to properly mobilize the masses in its implementation nor carry out the revolution and construction successfully, without a revolutionary method of work.
The leader created the revolutionary work method of communists,
the Juche method of work, as far back as in the days of the anti-Japanese revolutionary struggle.
The Juche work method
enables the masses
of the people to maintain
the stand of master of the revolution and construction and fully play their role as such. This work method is a revolutionary and communist work method. It enables one always to go among the masses to acquire
a profound understanding of the actual situation and to find correct
solutions to the problems; it makes it possible for the higher ranks to substantially help the lower units, give precedence
to political work in all work to get the masses to fulfil the revolutionary tasks of their own accord, and solve without formality all problems creatively
in a way which is suitable to the specific
features and circumstances. This method of work always enables one to share life and death and ups and downs with the masses,
stand at their head, set an
example and be modest, simple and generous and lead the masses into fully demonstrating their creative initiative.
This Juche work method is fundamentally opposed
to the method of moving people by offering money or using force, or the administrative work method, the method of command. The working-class party should always hold fast to the revolutionary work method both before and after the takeover of power and in the revolutionary struggle
and construction work. In particular, following the takeover
of power, it must steadily
improve and perfect
the work method
in conformity with the developing reality. Only then would it be possible
to exploit fully the revolutionary zeal and creative activity of the masses and vigorously push ahead with socialist and communist construction. Then it would
also be possible to eliminate
bureaucratic and administrative tendencies which are liable to appear in a government party. That the working-class party
adheres to the revolutionary work method of relying on the masses and enlisting
their
creativity, is an important question
of principle in the revolution and construction.
We must thoroughly apply
the revolutionary work method created
by the leader, the great
leader’s work method,
and thus give full play to the creativity of the masses to accelerate
the revolution and construction.
(2) Methods Suitable
to the Actual Situation
The revolutionary movement demands solving
all problems in conformity with the changes
and development in the reality and the specific conditions
of the country.
The revolutionary struggle for socialism and communism is waged in different conditions of the
time and the concrete circumstances
of each country. There is no formula
for the revolution and construction
that is suitable to all eras and all countries. Therefore, one must always proceed from the actual situation and creatively solve all problems
in conformity with it.
If one is to wage the revolutionary struggle
in the way which is suitable to one’s own actual situation, one must correctly
assess the subjective and objective conditions of the revolution in one’s own country and define the line, strategy
and tactics in accordance with them. Should
one fail to take into good account
these conditions, one would fall into subjectivism in mapping out the policy and would inflict a great loss to the revolution and construction.
In the revolutionary struggle
greater importance should be attached
to the internal factor and the political
and ideological factor.
One can promote the revolution as one desires
when the internal
forces are prepared
and the masses’
level of ideology
is high, although
other conditions
are
unfavourable. In defining the policy and methods of the revolution, one must regard the internal factor
and the political and ideological factor as the main factors
and strengthen them to energetically develop the revolution.
If one is to carry out the revolutionary struggle and construction work in accordance with one’s actual
conditions, one must take a correct attitude
towards the established theories.
As the leader instructed, with regard to the propositions or formulas of the established theories one must apply them to conform
to one’s specific
conditions and peculiarities after taking into consideration the demands of the time they reflect
and the premises they are based on. A theory that does not conform with the specific
revolutionary practice is useless. In the guidance
of the revolutionary struggle and construction work, the starting
point is not the propositions or formulas of the established theories but the actual realities. The point is not whether
something conforms with the established theories but whether
it conforms with the demands and interests of the masses and
the subjective and objective conditions of a given period.
If something should meet the demands and interests of the popular
masses and the subjective and objective conditions, one would not need to stick to the existing
propositions or formulas.
In order to correctly
carry out the revolutionary struggle,
one must actively
inquire into new principles and methods of the revolution and construction which
are suitable to the historical conditions of the time and one’s
concrete situation.
Inquiring into new revolutionary principles and ways to meet the demands
of the actual conditions is very urgent
in our time. In our era, the revolution and construction are
being intensified and developed as never before and many new theoretical and practical problems
are arising. This demands
that the guiding theory, strategy and tactics of the revolution be mapped out in a way which is suitable to the present
conditions and that the revolutionary theory of the working class be further
developed in a creative way.
The
theoretical activities of our Party that has originally clarified revolutionary principles and ways to meet the demands raised by the revolutionary practice
of our time, constitute a brilliant example
in adhering to the revolutionary principles of Marxism-Leninism and developing the revolutionary theory of the working class onto a new, higher plane.
A critical and
creative approach to foreign experiences is important in the revolution and construction.
Such experiences always reflect the socio-historical conditions and the national
peculiarities of a particular country. Some of them are necessary and beneficial
to one’s country and suitable to
one’s actual conditions but others are not. One must accept what is beneficial to one and reject what is not. In accepting the good
experiences of others, one must not swallow them raw but adhere to the stand of changing
and modifying them to suit one’s actual
conditions.
Though one had better
refer to the experiences of others, one must make effective use of one’s own experiences as far as possible.
It is wrong both to try to copy others blindly
and to refuse to learn
with an open mind from the good experiences of others. The question is what should be one’s attitude towards
the experiences of others. We are opposed
to the dogmatic attitude of unconditionally worshipping the
experiences of others without
demonstrating a creative
spirit and mechanically
imitating even that which is not suitable to
one’s actual conditions. This attitude renders it impossible to map out a correct policy conforming to the revolutionary requirements of one’s own country
and the aspirations of one’s own people.
In the long run, it would make it impossible to carry out the revolution and construction satisfactorily.
To apply the creative
spirit in solving
all problems in conformity with one’s own situation is a scientific and revolutionary method that makes it possible
to reject flunkeyism and dogmatism and successfully carry out the revolution and construction.
3) THE MAIN STRESS SHOULD
BE PLACED ON IDEOLOGY
The popular
masses’ consciousness of independence plays a decisive
role in the revolutionary movement. Therefore, in the revolution and construction one must place
the main stress
on ideology and give priority
over all work to the remoulding of ideology, the political work, which is aimed at raising the consciousness and activeness of the masses.
(1)
Giving Priority to Ideological Remoulding
Ideological
remoulding is an important task to transform
people into genuine men of a communist
type.
The leader put forward
the task of revolutionizing, working-classizing and intellectualizing all members of
society
and thus transforming them into communist men of a Juche type, as a major revolutionary task in modelling
the whole society on the Juche idea.
In order to
build socialism and communism we must not only develop
the productive forces and change the social relations but also transform
people themselves into comprehensively
developed communist men. No matter how highly the productive forces have been developed and how great the material
wealth is, one could not claim to have built a communist
society unless people,
the masters of society, are transformed into men of a communist
type.
If we are to train people to be harmoniously
developed communists, independent and creative men, we must equip them with communist
ideology and advanced
scientific and technical knowledge and help them to
acquire a high cultural level.
In particular, primary attention should be directed to the task of arming people with communist ideology.
The transforming of man in essence means ideological remoulding. Thoughts define men’s worth and quality and, accordingly, ideological remodelling is of the utmost importance in the transformation of man.
Ideological remoulding is more difficult
than the change
of people’s conditions of material life or the enhancement of their cultural and technical standards. Man’s ideology depends
on his socio-economic position and the conditions of material life. However, it does not change of its own accord with the change of his socio-economic position
and the material
conditions of social
life. The remnants
of outdated ideology
are very conservative and tenacious. Ideological remoulding is a complex and protracted task. It can be successful
only through a vigorous struggle.
The remoulding of man’s ideology
is a far-reaching revolution. It is a struggle to eliminate the remnants of the old society in the sphere of man’s ideology for good and arm all the working
people with the progressive idea of the working class, the communist
idea. It constitutes the basic form of class struggle in socialist society
where the exploiting classes have been liquidated.
In order to remodel people in a communist way, even after the establishment of a socialist
system we must fight against
the penetration of reactionary ideology
and culture by the imperialists and, at the same time, continue to carry out the ideological revolution to eliminate
the remnants of obsolete ideology
persisting in the minds of the people and equip them with a new, communist ideology.
The main thing in ideological remoulding is the establishment of a revolutionary world outlook, the outlook on the revolution.
If people are to be transformed into ardent communist
revolutionaries who fight devotedly for the cause
of socialism and communism, they should acquire
a correct outlook
on the revolution. What an attitude one takes towards
the revolution and how active
one is in the revolution depends, after all, on one’s outlook on the revolution.
The outlook
on the revolution our Party members and working people should possess
is the Juche outlook on the revolution. The Juche outlook
on the revolution is the viewpoint and attitude to the revolution which place the popular masses in the centre; it is a revolutionary spirit to fight vigorously for the masses.
The core in the Juche outlook
on the revolution is loyalty
to the party and the leader. The cause of socialism and
communism is started by the leader
and is carried out under
the guidance of the party and the leader. The revolutionary movement
will be victorious only when it follows
the guidance of the party
and the leader.
Therefore, to establish
a correct outlook on the revolution, one must always put the main emphasis on increasing loyalty
to the party and the leader.
To acquire
a correct revolutionary outlook one must firmly
equip oneself with revolutionary ideology and theory. This alone would enable one to correctly
understand the laws of revolutionary development, have confidence in the prospect
of the revolution and struggle
to the end in any adverse condition
without vacillation and hesitation.
To establish
a correct outlook
on the revolution, one must have communist
revolutionary spirit. This spirit is an infinite
devotion to give one’s all for the party and the leader,
the working class
and the people, burning hatred
for the enemy of the revolution and an indomitable revolutionary spirit to resolutely fight to the end without the slightest
vacillation in any adverse condition, true to one’s revolutionary principles. It is a revolutionary spirit of self- reliance to solve all problems by one’s own initiative, braving the difficulties standing in the
way of advance, and a strong sense of organization and discipline to hold most dearly the revolutionary organization and voluntarily observe the rules of the organization. One
can be a genuine revolutionary only when one has such a spirit.
When one has
made the revolutionary ideas and theories one’s conviction and acquired a strong communist revolutionary spirit, one can say that one has acquired
a correct outlook on the revolution.
Whether one has a correct outlook
on the revolution or
not is proved by revolutionary practice.
The revolutionary practice
is a powerful means of ideological remoulding and a criterion
which can be used to prove man’s ideology. Without practice and action it is
impossible to appraise and prove man’s ideology. The revolutionary practice
of communists is nothing less
than a struggle to implement the revolutionary idea of the leader and party policy.
A man who upholds the revolutionary idea of the leader and dedicates
his all to the struggle to carry out party policy is a genuine communist revolutionary with a correct
outlook on the revolution.
Whether one has a correct outlook
on the revolution or not is revealed particularly at a time
of severe trials. People reveal their
true nature in adverse circumstances. He who is determined to be infinitely faithful
to the party and the leader even if he would have to give up his life and who remains
loyal to his revolutionary principles on the scaffold, is a true revolutionary with a firm Juche outlook
on the revolution.
If one is to be a communist revolutionary with a right outlook on the revolution, one must intensify
revolutionary studying.
Studying is the basic means to equip oneself
with revolutionary ideas, theories, strategy
and tactics. Without
studying one would not be able to comprehend the truth of revolutionary struggle nor have a high level of class viewpoint
and revolutionary vision.
A revolutionary must always regard studying as his first and foremost
duty and continue to do it all his life. Studying
is not merely aimed to acquire theory
and knowledge. The revolutionary theory and knowledge one has learned
through studying must be turned
into one’s conviction.
In order to become a communist
revolutionary with a correct outlook
on the revolution, one must lead a faithful revolutionary organizational life.
Organizational life is a revolutionary mode of life stemming from the essential
nature of the communist movement
and a school for revolutionary training. Without this life, people would be unable to become revolutionaries nor preserve political
integrity. One’s physical
life is inherited
from his parents,
but one’s political
life is obtained and developed
through organizational life.
Revolutionary organizational life must always
be conducted amidst a strong ideological struggle.
Only when an ideological struggle
is conducted vigorously along with ideological education, can people be awakened
and trained politically and develop their ideological and moral qualities
as a revolutionary to perfection. The working-class party should always hold fast to the revolutionary organizational life and train people to be ardent
communists in the crucible of ideological struggle.
In order to become a communist
revolutionary with a proper revolutionary outlook, one must train oneself
in the revolutionary practice.
The revolutionary is hardened ideologically and in will power and acquires the revolutionary qualities
and traits in the
course of the revolutionary practice. Class struggle is the most acute revolutionary struggle. In the course of class struggle
people heighten their class consciousness, become able to correctly tell friend from foe and acquire an uncompromising fighting
spirit against class enemies. The struggle for socialist economic
construction is also an important
revolutionary struggle. Active participation in the struggle for production and construction is the only way to
acquire confidence in the justice and victory of the
cause of socialism and communism as well as genuinely revolutionary spirit and traits of the working class.
Through revolutionary study and organizational life and through
revolutionary practice we should train the Party members and working people to become Juche-inspired communist revolutionaries with a firm
Juche outlook on the revolution and
genuine revolutionary fighters who will fight
with devotion for the consummation of the Juche revolutionary cause started by the leader.
(2) Giving Precedence to Political Work
For a
successful implementation of the revolutionary tasks, political work aimed at educating and rousing the people into action,
should be given priority over all other
work.
Since the revolution and construction are carried out by the people, success
in the revolutionary struggle and in building socialism and communism depends,
after all, on the work among the people.
Work among the people is, in essence,
a political work and work to enhance
their ideology. Giving precedence to political work, the work among people,
means equipping the popular masses with party policy and arousing their
revolutionary zeal before all other
work so that the masses themselves will demonstrate a high degree of consciousness and activity to carry out the revolutionary struggle and construction work successfully. By its nature,
the revolution is a voluntary
struggle. One stages a revolution neither on orders from others nor to obtain some remuneration; one is motivated
to stage a revolution by one’s own political belief and self- consciousness. Therefore, the principle that should be
consistently adhered
to in the revolutionary struggle
is to give priority to political
work to heighten the consciousness and activity of the people.
Giving
precedence to political work is a demand arising from the essential nature of the socialist system. Unlike in a capitalist society where the popular
masses are exploited and oppressed, in a socialist society where the masses are masters of everything, it is essential
to rely on their high political consciousness and revolutionary enthusiasm. Only when political
work is given priority to enhance the working
people’s conscious zeal as masters
of the revolution, will it be
possible to give full play to the superiority of the socialist system and vigorously promote socialist construction.
Giving precedence to political work does not imply neglecting administrative and business
affairs or technical
and economic work.
As the leader instructed, administrative and business
affairs and technical and economic work should be correctly combined with political work while giving
precedence to the latter. The
building of socialism and communism is a highly organized undertaking which
involves the whole
society and is conducted in a planned
manner. This is complex work which is based on modern science
and technology. Meticulous administrative and organizational work and scientific, technical and economic
work are indispensable for the building of socialism and communism. And yet, these will be successful only when priority
is given to political work. No revolutionary task could be successful if one should neglect
political work and get himself involved
only in technical and economic
business.
In order to
mobilize the masses to socialist construction successfully, we should
place our main emphasis on political
and
moral incentive and correctly combine this with material incentive.
The essential
feature of socialist
society lies in its communist
character. The political
and moral incentive
is derived from the communist
character of socialist
society and is aimed at
strengthening it. As a matter of fact, socialist society is of a transitional character. Therefore, the socialist principle
of distribution according to the quality
and quantity of work done should be enforced in this society,
and the material incentive should not be ignored. However,
neglecting the political and moral incentive and placing the main
emphasis on the material incentive runs counter to the essential character of socialist society.
This is a very dangerous
and harmful tendency. It fosters selfishness among the working
people and makes them mercenary
and acquisitive. In the
final analysis, it undermines the socialist system and the revolutionary achievements. Under socialism the political and moral incentive
should be the first precedence in all circumstances. The essential superiority of the socialist
system lies in the fact that the popular masses, who have become the masters
of everything, consciously work in firm unity for the country
and the people, for the society and the collective. Only when the main stress is placed on the political and moral incentive, will it be possible to stimulate the masses into demonstrating conscious
enthusiasm in work with a correct position
and attitude as befit the masters of the country
and the revolution.
Political work should be done through
persuasion and education. This is work among people,
work to rouse their ideology. The bureaucratic method
expressed in giving
orders and shouting
commands can never rouse the
conscious zeal of people.
Only persuasion and education aimed at reasoning
with and admonishing people will be able
to equip them with revolutionary ideas, give full play to their revolutionary zeal and inexhaustible creative power and forge closer links between the party and the masses.
Political work should be done in an original
way by applying various forms and methods.
This is creative work which
is conducted under different conditions and circumstances; it is work among the people at different levels and with different characteristics. Therefore, there cannot be a uniform formula or a set
pattern in this work. It must be done in a way which is suitable
to the actual situation with diverse forms and methods and in an effective
and positive way.
Political work
must be conducted in such a way that the masses regard it as their own affairs. Since it is work to educate
and rouse broad sections of the masses into action, it cannot be done with the efforts of only a few people. As a matter of principle, all revolutionaries should be political
workers and educators
and organizers of the masses.
As the leader explained, the method of one person
rousing ten persons
into action, ten a hundred
and a hundred a thousand
through education, is a superior
method in enlisting many people in political work
and turning it into a struggle which concerns the masses themselves.
Political work
must be closely combined with revolutionary practice.
The major objective of this work is to implement the revolutionary tasks successfully. Success in this work must find expression in the actual result of the revolution and construction and must be appraised by it. Political
work which is alien to the revolutionary tasks and which is not helpful to the revolution and construction is futile.
We should continue to adhere strictly to the principle
of giving priority to political
work, whose correctness and vitality have been proved
by the revolutionary practice, and thus build socialism and communism faster and better.
5. THE HISTORIC
SIGNIFICANCE OF THE JUCHE IDEA
The Juche idea is exerting a great influence
on the ideological life of humanity and on the revolutionary changes
of the world. It is gaining strong sympathy from people all over the world and giving a powerful impetus
to the contemporary historic movement
which is aspiring
to independence.
The Juche idea has become an accepted contemporary thought, and its attraction and importance in affecting changes increase with the progress
of history.
It gives us a genuinely revolutionary world outlook of our time, the Juche age. This constitutes a major historic
contribution made by the Juche
idea to the development of humanity’s thinking and to the cause
of liberation of mankind.
People’s notions
of the world and their views on and approach
towards it have developed down through long history.
The history
of the world outlook was a history
of struggle between
two conflicting philosophical currents, that is,
between materialism and idealism, between dialectics and metaphysics. In this struggle Marxism
signalled the victory
of
materialism and dialectics. The emergence of the Marxist materialistic dialectical world outlook was a reflection of the contemporary requirements. The appearance of the working
class on the arena of history ushered in a new era in human history.
The new historical conditions under which the revolution against
capital had started,
urgently demanded a revolutionary idea which would bring home the inevitability of the downfall
of capitalism and the triumph
of socialism to the working
class who had risen up in struggle.
The most important question in this was to vanquish
the idealism and metaphysics which had sanctified the domination of reactionary capital
and preached its eternity, and to elaborate
a scientific world outlook of the working
class. The materialistic dialectical world outlook
came into being as a reflection of this requirement of the times.
The progress
of the times is accompanied by the development of the world outlook. The
steady expansion and development of the revolution which started with the emergence
of the working class, gave birth to a new age when the working masses who had so far
been the object of history appeared
as its masters. The new age that witnessed the appearance of the working
class and other working masses as a great force controlling the
world, demanded the evolvement of a new world outlook
which would enable them to become masters
of their own destiny, shaping
it in an independent and creative
way, and to realize
successfully the historic
cause of national
liberation, class emancipation and human freedom.
This historic task was brilliantly accomplished with the evolution of the Juche idea.
The Juche idea which elucidates the world outlook
of a new age is fresh and unique in its philosophical principle
that forms its foundation.
In the past the relations between
substance and consciousness, between being and thinking were regarded as the basic question of philosophy. The Marxist materialistic principle concerning the priority of substance and being gave a scientific solution to this question.
Since the question of the world’s
origin had been made clear
by the materialistic viewpoint, the Juche idea raised a new
problem concerning the position and role of man in the world as the basic question
of philosophy and gave an answer to the question
of who is the master of the world.
The philosophical principle of the Juche idea which clarifies
the position and role of man as master of the world is based on a new elucidation of man.
The question
on man had been also discussed a great deal by preceding
philosophies, but it was confined
mostly to abstract
views on pure man, to the exclusion
of social relations. The question of man’s substance
in social relations was raised and made clear by Marxism.
Considering
man in social relations the Juche idea cast a
new light on his essential features. It expounded that man is a social being with independence, creativity and consciousness, and thus gave a perfect
philosophical elucidation of
man. The clarification by the Juche idea of the philosophical principle that man is the master
of everything and decides everything, on the basis of the scientific explanation of man as a social being, was a philosophical discovery which brought
about a new change in the world outlook.
The idea that
man is the master of everything and decides everything, in other words,
the idea that man is the master
of the world and his own
destiny and is the transformer of the world and the shaper of his destiny, is fundamentally
opposed to idealism and metaphysics. Idealism
leads to mystical
theory that the world and man’s destiny
are controlled by the supernatural “might,” while metaphysics leads to the fatalistic belief that everything in the world is immutable and, accordingly, man must be obedient to his predetermined destiny. The idea that man is the master of the world and his own destiny and is able
to transform the world and shape his destiny, is based on
the premise of the materialistic and dialectical viewpoint which denies mysticism
and fatalism.
The Juche idea uniquely
defined the domination of the world by man who is the highest-developed product in the material
world, as well as the principles of its transformation and progress, thus shedding a new light on the foundation of the world outlook. The world outlook
based on the philosophical
principle of Juche is a world outlook which is
centred on man.
There have been various
types of world
outlook in history, but there was none that clearly indicated the viewpoint and
stand on the world placing man at the centre.
Even the materialists who in the past had regarded the world as a material
object, to say nothing of the idealists
who considered it as a world of ideas or spirit, could not put forward
the viewpoint and approach towards the world with man at the centre.
The Juche idea defined
man as the master who dominates the world, not merely as part of it, and thus established a new world outlook
which, unlike preceding ones, regards the world
and its changes and progress with man, its master, at the centre. The Juche viewpoint and stand on the world with man in the central place provide a sure guarantee
for the independent and creative cognitional activities and practice
of man who transforms the world and shapes his destiny.
The Juche idea which clearly showed the man-centred viewpoint and stand towards the world provided
a new view of social
history. In the years prior to Marxism,
even those who had advocated materialism or dialectics adhered
to the idealistic stand towards
social history. Marxism
made it clear that, like nature, society
belongs to the material world
and changes and develops in accordance with the general
laws that govern
the development of this world. In this way it disproved the idealistic view on social history.
While admitting
the general laws of the progress of the material world which affect social history,
the Juche idea expounded the laws which are peculiar
to social history.
Therein lies a great service
the Juche idea rendered in perfecting the working-class outlook on social history.
The principle of social history
that the subject
of history is the masses
of the people, that socio-historical movements are their
independent and creative movements and that their consciousness of independence plays the decisive role in the revolutionary struggle, forms the basic
content of the Juche- based view of history.
This provides a new elucidation on the essence,
character and motive force of socio-historical movement,
the movement of the subject.
The Juche idea
established the new viewpoint and stand which see historical
development and social revolution with the popular masses, the subject, at the centre.
The Juche idea which clearly indicated
the man-centred world outlook and the view of social
history brought about a great change in the development of world outlook.
The revolutionary world outlook of the working
class had been established
by Marxism for the first time, and it was developed by the Juche idea onto a new, higher plane for its perfection.
The Juche idea, the revolutionary world outlook representing a new era in history,
the Juche age, is rightly
leading the onward movement of mankind aspiring
to independence and sovereignty, socialism
and communism, while sweeping away all the reactionary and counterrevolutionary currents
of thoughts.
It marked a
new, higher stage in the development of the working-class revolutionary theory. Therein lies another historic
contribution of the Juche idea to the revolutionary cause of the working class and the cause of liberation of humanity.
An age had passed
and the revolutionary movement had gone a long way since the birth of the revolutionary theory of the
working class. Revolutionary practice in the new era demanded that the revolutionary theory be developed
in a way which was suitable to new historic
conditions. The Juche idea propounded the basic principle
of revolution that the masses
of the people are masters
and the motive force of the revolution and construction and, on this basis, rendered
it possible to evolve new revolutionary theories required by our time.
The Juche idea is the sound basis on which to develop the revolutionary theory of the Juche age. Developing revolutionary theory on the basis of this idea means expounding the principles and laws of revolutionary movements
with the working
masses, the masters
of revolution and construction, at the centre.
Developing a
revolutionary theory with the working people
at the centre is a requirement of revolutionary movements
in the Juche age. In our time when the working masses have established themselves as the masters of
the world and when revolutionary struggles are being waged with a far-reaching
scope
on the strength of their consciousness of independence and creativeness, the principles and laws of revolutionary movements can be elucidated correctly only
by developing a revolutionary theory
with the working people at the centre. By this method the Juche idea has made it possible to fully elaborate
on the revolutionary theory aimed at realizing
independence for the working masses; and it has consummated the revolutionary theories of the working
class to include those on national
liberation, class emancipation and human freedom, and to be a perfect communist theory of social and natural transformation and human remoulding.
Placing the working masses at the centre in the development of a revolutionary theory is a sure guarantee
for evolving the revolutionary theory
and strategy and tactics in accordance with the true characteristic of the revolutionary movement.
Every revolutionary movement is an undertaking for and by the working
people. Therefore, a revolutionary theory and strategy
and tactics should naturally champion
their interests and enhance their role. It can be said that the value
of a theory depends on how well it advocates
the interests of the popular
masses, and that the effectiveness of strategy and tactics depends on how well they
enhance the role of the masses. By
basing itself on the independence, creativity and consciousness of the masses, the Juche idea made it possible to evolve the theory, strategy
and tactics which would champion their basic interests and
provide the proper way to give rein to their high revolutionary zeal and inexhaustible creativeness. This is how the revolutionary theory of the working class has become most powerful
and able to champion the interests of the working
masses thoroughly and enhance their role to the utmost.
The Juche idea serves as a guideline which shows a correct approach
to the preceding revolutionary theories.
These working-class theories
were advanced on the premise
of the conditions and tasks of the past times which were different from today, but they have a community
of class idea and mission with the revolutionary
theory based on the Juche idea. By laying down the principle of creatively approaching the existing theories and
experiences, the Juche idea makes it possible
to apply and develop the preceding revolutionary theories to suit the requirements of revolutionary practice
in our time. In particular, it maintains the position of firmly defending
and realizing the independence of the working
class and other
working masses, and thus makes
it possible to accurately identify and eliminate all kinds of opportunism, including
revisionism which gives up the cause of revolution halfway
or denies class struggle, and uphold the class principle
and the spirit of uninterrupted revolution in the revolutionary theories
of the working class.
The Juche revolutionary theory is the genuinely revolutionary theory of the working class in the Juche era and is the undying
communist revolutionary theory which will be ever-victorious along with the struggle for the independence of the working
masses.
A great idea
gives rise to great practice. The
great Juche idea which throws a new light on the philosophical
principle and on the laws of socio-historical movement, the revolutionary movement, and gives scientific elucidation of the guiding
principles of revolution and construction, has brought about
a tremendous change
in revolutionary practice.
The Juche idea has been brilliantly applied, above all, to
the Korean revolution and has won a great victory.
The Korean
revolution is guided
by the Juche idea, and all its victories would be inconceivable without this idea. Under the banner of the Juche idea, the Korean revolution could get rid of its birth-pains caused by flunkeyism and dogmatism and has
been able to triumphantly advance on the arduous road of struggle,
getting over various
difficulties and trials.
The Juche idea has led the revolution and construction straight along the new road which had
never been trodden by others before.
The Korean revolution has paved an absolutely correct
path for national
liberation in a colony and opened a short cut to socialism. It has created
a best socialist new life which the world’s people call a “model of socialism,” and is successfully pioneering the untrodden path to socialism
and communism. Because
the Juche idea illuminates
the way, we have been able to advance along the shortest route and thus achieve
in a brief period of time a great victory
in the struggle for independence, sovereignty and socialism, a success which is amazing
to the world.
The Juche idea has become a solemn reality
in our country. The history-making changes and great creations worked out by our people are precious
fruit of this idea. Very proud and honoured by the brilliant
victory and results attained under the banner
of the Juche idea, our people are now struggling for the historic
cause of transforming the whole society in accordance
with this idea.
Because it
reflects the common aspiration of the world’s
people to independence, the Juche idea is exerting
a great influence on the contemporary revolutionary movements to build a new world of independence.
It has opened up a new revolutionary road, a broad
avenue along which to advance the revolution in an independent and creative manner.
Our era, when the revolutionary movement
is making progress through diverse forms
with the national
state as one unit, demands
that the people
of each country properly play the role of masters
with a high degree of awareness that they are the masters
of revolution. This is more urgent since there is the influence of wrong ideologies such as worship
of great powers
and dogmatism. By clearly showing
how to stage a revolution in an independent and creative manner,
the Juche idea
has enabled the people of each country
to have a strong sense of responsibility as the masters
of the revolution, ridding themselves of the fetters
of all outdated thoughts hampering independent progress; and it
has also helped them to work out a policy which is suitable to the actual
conditions in their country, according
to their own views and belief, and to exploit
their own creativeness to push ahead
with the revolution. The opening up of the way to stage a revolution in an independent and creative manner has encouraged the people in different conditions of history and at different stages of development to carry on, confident of victory, the vigorous struggle
to achieve national
liberation and class emancipation and build socialism and communism. The Juche idea has paved a new road of the international communist movement advancing on the basis of independence, and has brought
about a new era of progress
in international relations.
The communist
movement is an independent movement
of the party and people in every country aimed at doing away with all types of subjugation and inequality and becoming the true masters
of their destiny.
So there should
be neither superior-subordinate relations nor master-servant
relations in this movement.
Independence is the life and soul for every country and people, and no
relations of domination and submission, order and obedience
could be permitted
between them. The Juche idea defined independence as the fundamental principle of the relations between
parties and between countries, and thus helped towards
a change in the international communist
movement and the development of international relations. Today the principle
of independence is displaying still greater vitality as a
steadfast principle that guarantees the international communist
movement and determines the relationship between
the Communist and Workers’
Parties. It also serves as a recognized principle of development of state relations among newly-independent countries
and many countries
of the world with different
social systems and as a powerful weapon against the imperialists who subjugate other nations and impose inequality upon them.
Indeed, the Juche idea is an immortal banner
of struggle, a banner of victory, for the popular
masses in their endeavour to create a new world and shape their own destiny.
* * *
Our Party and people who have traversed the glorious path of struggle
and victory over half a century following
the banner of the Juche idea under the guidance of the great leader,
should hold high this banner
in future, too, and fight
on energetically.
Our revolution has not as yet ended.
We are still confronted with complicated and difficult revolutionary
tasks. Only when we continue with our struggle
upholding the banner of the
Juche idea, will we be able to overcome all difficulties and trials, speed up national
reunification and achieve
final victory in the cause of socialism and communism.
We should equip ourselves
more firmly with the Juche idea and thoroughly implement
the Party’s policies,
its embodiment, and thus successfully realize our Party’s
programme to model the whole society on the Juche idea.
If we are to model the whole society
on the Juche idea we should ensure that all Party members
and working people
are firmly equipped
with the Juche idea and staunchly fight
on anywhere, anytime along the road indicated by the Juche idea.
Scientific and theoretical activities are intended to perform an important role in equipping
the Party members
and working people
with the Juche
idea and materializing it.
Giving priority
to the study and dissemination of the Juche idea is a precondition for equipping them firmly with
the Juche-oriented revolutionary world outlook and for fully applying
the Juche idea to the revolution and construction.
All scientists
and theoreticians should keep in mind their heavy responsibility and bring about a new upsurge in studying and propagating the Juche idea.
In the social
science sector they should make a profound study of the Juche idea and the ideas and theories
clarified by it.
Social scientists should study the fundamentals and guiding
principles of the Juche idea,
as well as all the ideas and theories illuminated by it, in a comprehensive manner. They should also make a profound
study of the achievements and experience our Party gained
in the
revolution and construction by applying the Juche idea.
Our social science should give correct,
scientific and theoretical solutions to the urgent problems
arising in revolutionary practice. Workers in this sector
should intensify the study
of the Juche idea, with the main emphasis being
laid on the solution of these practical problems, so that correct,
scientific and theoretical solutions are provided
for all problems arising in the revolution and construction.
The Juche idea has opened up a wide vista for the development of all spheres
of social science
on a new foundation.
We should steadily intensify
and improve scientific research with the Juche idea as an ideological, theoretical and methodological basis and thus enrich all branches of social science with new results.
Education in the Juche idea should be intensified.
Our educational institutions are the seat for the education in the Juche idea, and our school education should be consistent with the Juche idea throughout.
All educational institutions should radically
improve the quality of education in the
Juche idea. The students should thus be trained
to become personnel
who have acquired
a basic outline of the Juche-based revolutionary world outlook in their senior middle school days and who
have been firmly equipped with the Juche-based revolutionary world outlook
when they graduate
from universities and colleges.
In particular, universities and colleges
should intensify the education of the Juche thought and
theory. They should properly combine
the education to establish the world outlook
with the education
to give specialized knowledge. Social science faculties
in universities and colleges should help the students to acquire fully the revolutionary world
outlook of Juche and, at the same time, training in their specialties should be improved
so as to produce good experts firmly
equipped with the Juche thought
and theory.
We should intensify the studying of the Juche
idea among the cadres, Party members and working people.
The
dissemination of information about Party theories is work to acquaint
them fully with the Juche thought and theory.
The Juche idea is priceless ideological pabulum for genuine
Juche revolutionaries to maintain their political integrity. In order to become such a
revolutionary everyone should profoundly study the Juche idea.
All leading
officials, Party members and working people should always study hard to acquire
the Juche thought
and theory and thus make them an integral part of themselves.
Scientists and
theoreticians and men of the press should write
many excellent books and articles which give profound explanations of the Juche thought
and theory. They should thus actively contribute to firmly equipping
the leading officials, the Party members and the
working people with the Juche idea.
In the sector of science and theory they should strengthen the struggle against
reactionary bourgeois ideas and all kinds of opportunist ideological trends and staunchly
defend the purity of the Juche idea.
Workers in this sector should sharply
expose the reactionary nature and harmfulness of all hostile
ideologies which run counter to the Juche idea and strictly prevent
even the slightest non-class, non-revolutionary ideological elements from infiltrating into our ranks. All our scientists and theoreticians should uncompromisingly combat the reactionary, counterrevolutionary ideological trends
including bourgeois
ideas, feudal-Confucian ideas,
revisionism, flunkeyism and dogmatism.
They should thwart the manoeuvres of all sorts of reactionaries and opportunists and staunchly defend the Juche idea.
Our scientists and theoreticians should make the great Juche idea their firm belief and should
ensure that all scientific and theoretical activities are geared to studying and propagating, defending
and materializing the Juche thought and theory; they should also explain and disseminate the greatness and validity of the Juche idea broadly
and profoundly.
Social scientists and theoreticians, the possessors and propagators of progressive ideas, play
a tremendous role in the revolution and construction.
I believe that
our Party’s scientists and theoreticians will
keep in mind their mission
and duty as the active advocates and propagandists of the Juche idea and
make an excellent contribution to the
struggle for the ultimate attainment of the revolutionary cause of Juche.
