KIM JONG IL ON THE JUCHE IDEA parts 2 and 3

KIM JONG IL



ON THE JUCHE IDEA





Treatise Sent to the National Seminar on the Juche Idea Held to Mark the 70th Birthday of

Great Leader Comrade Kim Il Sung

March 31, 1982





2. THE PHILOSOPHICAL PRINCIPLE OF THE JUCHE IDEA



The Juche idea is a new philosophical thought which centers 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-centered 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 endeavors 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 labor 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 favorably affect human endeavor 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 endeavor and struggle to change and transform the world into one that serves man better.

The Juche idea established a man-centered 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 focusing on man, the master of the world.

Taking a man-centered 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 focusing 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 reaction against 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 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 fulfill 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 elements 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 remolding.

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 unequality 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 judgment 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 judgment 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 befitting 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 belong 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 labor, 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 skillfully. 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 endeavor 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 super-class 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 favorable 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 fulfill 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 unfavorable conditions and speed up the victory of the revolution.

DPRK's Stand on Satellite Launch for Peaceful Purposes Re-clarified

DPRK's Stand on Satellite Launch for Peaceful Purposes Re-clarified
Pyongyang, March 26 (KCNA) -- A spokesman for the DPRK Ministry of Foreign Affairs gave the following answer to the question raised by KCNA Thursday as regards the March 24 statement clarifying the DPRK's stand on its satellite launch for peaceful purposes:

In the statement we sternly warned that if such hostile act is committed in the name of the UN Security Council as to infringe upon the sovereignty of the DPRK while denying its right to peaceful use of space, it will just mean the UNSC's denial of the September 19 joint statement.

Some media are, however, releasing reports with a deliberate misinterpretation that the hostile act of the UNSC would be confined only to such strong measures as application of "sanctions" and adoption of "a resolution" against the DPRK.

Lurking behind this is a foolish ploy of the hostile forces to blame the DPRK's satellite launch in the name of the UNSC and avoid its consequences under any circumstances.

We would like to remind once again that there are not a few countries in the world that launched satellites but the UNSC has never dealt with nor taken issue with the satellite launches by other individual countries.

The UNSC's discussion on the DPRK's projected satellite launch for peaceful purposes itself, to say nothing of its adoption of any document containing even a single word critical of the launch whether in the form of a "presidential statement" or a "press statement", will be regarded as a blatant hostile act against the DPRK.

The moment the September 19 joint statement is ignored due to such act the six-party talks will come to an end, all the processes for the denuclearization of the Korean Peninsula, which have been pushed forward so far, will be brought back to what used to be before their start and necessary strong measures will be taken.

On Abolishing the Tax System

KIM IL SUNG


On Abolishing the Tax System



A Law Adopted by the Fifth Supreme People's Assembly of the
Democratic People's Republic of Korea at Its Third Session

March 21, 1974



It is the noble revolutionary duty of communists and a fundamental principle which the working-class party and state must adhere to in the revolution and construction to free the people from every kind of exploitation and oppression for all time and provide them with material well-being and a cultured life.

The revolutionary struggle and construction work are undertakings for the people so that they can free themselves from all fetters and enjoy an independent and creative life as masters of nature and society.

After liberation, our Party which is guided solely by the great Juche idea, freed our people from exploitation and oppression for all time by leading the anti-imperialist, anti-feudal democratic revolution and socialist revolution to victory.

Thanks to the correct policy and wise leadership of our Party and the Government of our Republic, the three revolutions, ideological, technical and cultural, to free the working people from all natural and social fetters for ever, are developing in depth in our country, and the historic task of eliminating the vestiges of the former society is being carried out successfully.

To abolish the tax system is a revolution to free the working people from these vestiges and a great change to meet the centuries-old desire of the people.

The system of taxation which came into being with the emergence of the state, has been used in a class society for thousands of years as a means of preserving the ruling machine of the governing classes and plundering the working people.

In the old days it was an instrument for exploiting our people. In particular, the colonial tax system imposed upon them by the Japanese imperialists was the most brutal and murderous system, unprecedented in history. Our people cursed it and resented it.

Our people were opposed to heavy taxation for ages in the exploiter society. They fought ceaselessly, particularly against the predatory tax system under Japanese imperialist colonial rule. But their struggle did not succeed, in the final analysis, because it was not linked with the political struggle to seize power.

It was not until our revolution was guided by the Juche idea that this fight became a part of the revolutionary struggle against imperialism and the exploiting system and went on towards the radical solution of the tax problem.

During the glorious anti-Japanese revolutionary struggle the Korean communists fought in support of the revolutionary and people-oriented tax policy laid down in the Ten-Point Programme of the Association for the Restoration of the Fatherland, and they set a brilliant example in implementing the tax policy in the anti-Japanese guerrilla base, the liberated area.

Our Party and people's government abolished the predatory tax system of the Japanese imperialists and established a people-oriented, democratic tax system by implementing the Juche-oriented tax policy which was formulated in the days of the anti-Japanese revolutionary struggle and detailed in the Twenty-Point Platform after liberation.

The new, people-oriented taxation played a big role in laying the foundation of the independent national economy by rehabilitating and developing the destroyed economy, and also in accelerating the socialist reorganization of the relations of production in urban and rural communities and promoting the well-being of the people.

The Government of our Republic made effective use of the state tax revenue as a supplementary source of funds for economic construction and cultural development, while at the same time systematically lightening the tax burden on the people as the foundation of the independent national economy was consolidated.

As the socialist reorganization of the relations of production was completed and as the foundation of socialist industrialization was consolidated in our country, the question of abolishing the tax system became the order of the day.

As the conditions and possibilities for the abolition of taxation matured, the Government of our Republic first took measures to abolish the agricultural tax in kind during the period between 1964 and 1966.

This was a historic step to free our farmers from the tax burden completely in accordance with the Theses on the Socialist Rural Question in Our Country. It was also a radical step to strengthen the worker-peasant alliance and consolidate the economic foundations of cooperative farms and increase the farmers' real income quickly.

With the abolition of the agricultural tax in kind, only income tax and local self-government tax remained in our country, and these taxes accounted for a negligible portion of the state revenue.

Since the socialist system in our country has been further consolidated and developed, and since the strength of the independent national economy has increased incomparably, it is time to abolish all taxes.

In view of the urgent need for socio-economic progress, the Eighth Plenary Meeting of the Fifth Central Committee of the Workers' Party of Korea discussed the matter and decided to abolish the tax system, a vestige of the old society.

In this way the people's dream to live in a tax-free society has come true, and ours has become the first tax-free country in the world.

In a socialist society it accords with the law of social progress to abolish the tax system, a legacy of the old society.

Under the socialist system, the socialist state and cooperative economies constitute the economic foundations of the state, and the unity and cooperation of the working people is basic to social relations. The social and economic relations in a socialist society are the basis on which to reduce the tax burden on the people systematically and, finally, abolish it.

The tax system in a socialist society is no more than an auxiliary source of funds to meet the needs of the state and society for a certain period, and as such it is utilized as a supplementary means to adjust differences in the people's standards of living.

The abolition of taxation in our country is based on the advantages of our socialist system and accords completely with the law of development of this system.

The major advantage of our socialist system which fully incorporates the great idea of Juche in itself, lies in the fact that the state is completely responsible for the material and cultural lives of the workers, farmers and other working people.

Under our socialist system all the working people not only receive distributions according to the quality and quantity of work done but also enormous benefits from the state: they are provided with all basic living conditions ranging from food, clothing, housing, the education of their children, medical treatment and working conditions to recreation facilities.

The state benefits given to the working people are a bud of communist distribution which is developing in our country steadily. They ensure equal improvement in the working people's living standards and provide them with happy lives free from care.

Under our socialist system where the state can finance the revolution and construction on the strength of the income from the socialist economic sector and can afford to spend a large sum of money to look after the people in a responsible manner, it has become unnecessary to collect taxes from the people as an auxiliary means of meeting the needs of the state and society for funds.

Under our socialist system where the exploiting classes were liquidated a long time ago, and where all the working people are equally well-off without any great difference in their standards of living, it is unnecessary to keep the tax system any longer, the system which serves as a means to adjust the income of the people on an equitable basis.

Our socialist working people who armed themselves with the great idea of Juche and who have become masters of the revolution and construction under our socialist system, are taking part conscientiously in all state affairs, regarding them as their personal concern.

To our working people who are acquitting themselves well in their solemn duty to the socialist fatherland, as the masters of the state and society, displaying a high degree of revolutionary awareness and voluntary enthusiasm, it has become unnecessary to retain taxation, a legacy of the old society, as their civil duty to the state.

Our powerful socialist, independent, national economy is a solid material guarantee for abolishing the tax system.

Under the wise leadership of the Party, our people have built a powerful socialist, independent, national economy in a short period of their history by carrying out the policy of building an independent national economy successfully under the revolutionary banner of self-reliance.

Today our Juche-oriented industry has become a comprehensive, independent and modern industry which has been equipped with up-to-date techniques, and depends on solid raw-material production centres of its own. The irrigation and electrification of our agriculture have been completed, and our rural economy has become an advanced socialist agriculture which is run with the help of machines and chemicals.

Our independent national economy is standing on its own feet, developing steadily and rapidly, unaffected by worldwide economic fluctuations and crises, and our socialist state finance which is based on this economy is becoming more solid.

The powerful, independent national economy and solid financial basis in our country enabled us to take important measures to reduce prices of industrial goods sharply and even to abolish taxes for the well-being of the people, while carrying on the enormous projects for the building of socialism, continuing to make great efforts for social and cultural measures and strengthening national defence to make it more impregnable.

The abolition of the tax system in our country is the brilliant victory of the great Juche idea as well as a demonstration of the incomparable advantages of our socialist system which is the embodiment of the Juche idea and the great capability of our socialist independent national economy.

Thanks to the immortal Juche idea and its brilliant victory, our people are being provided with a richer, independent and creative life in the socialist land of happiness, where there is no exploitation, oppression or taxation.

The epochal, people-oriented measure taken by our Party and the Government of our Republic to abolish taxes for all time will further encourage our working class and the rest of the masses to the great struggle for the enormous socialist construction, the struggle to implement the magnificent programme of the Six-Year Plan ahead of schedule and to reach a higher eminence of socialism, and will inspire them to heroic feats.

The abolition of the tax system will give greater hope and confidence to the south Korean people who are fighting resolutely for democratic freedom, for the right to survive and for the country's independent and peaceful reunification, in spite of unprecedented fascist repression.

In accordance with the provisions of Article 33, the Socialist Constitution of the Democratic People's Republic of Korea , the Supreme People's Assembly of the DPRK decides:

1. The tax system, a vestige of the old society, shall be abolished completely,

2. The Administration Council of the DPRK shall take measures to implement this law, and

3. The law shall be effective from April 1, 1974.

Ideal Society vs. Dark Society

Ideal Society vs. Dark Society



In the north Korean society where the exploitation and oppression of man by man was liquidated once and for all, everyone enjoys his independent and creative life to his heart’s content with equal rights.

In north Korea the working people are the masters of the society and fully in charge of administering the affairs of the state and society. It means that the working masses are masters of everything; the government and assets.

Ordinary workers, farmers, intellectuals and their children work as responsible officials of the Party, state, people's power organs at different levels, and factories, enterprises and co-op farms.

Thanks to the popular policy of the Workers’ Party of Korea and the active role of the people's government responsible for the people's livelihood, the north Korean society forms a big harmonious family and the true popular benefits are afforded in all aspects of the social life such as free compulsory education and free medical services. And taxes were abolishes long ago.

Thanks to the great Songun politics and benevolent policy of leader Kim Jong Il who continues the long march of patriotism and devotion to factories and co-op farms regarding “People are My God” as his lifelong maxim, north Korea is sprucing up itself as a model country of politics and a paradise in the 21st century.

However, in south Korea which shares the same terrain with north Korea the working people are suffering all sorts of pains, misfortune and disasters owing to the unpopular policies of traitor Lee Myong-bak.

South Korean economy faces unenviable crisis so that jobless and homeless millions of people are roaming over streets without any hope and many people commit suicide everyday because of the dependent economic policy of the pro-US sycophant.

7 million households have no home for their own, 680 000 households are living in shanties and dugouts, and 1.2 million children are selling their labor in the street, let alone studying.

Indescribable are the sufferings of the south Korean people by the fascist ruling of the group of traitors.

The Lee Myong-bak killing group perpetrated a shuddering crime on last January 20 by sending the fascist police force to barbarously suppress the citizens in Ryongsan, Seoul, who were out for defending their right to subsistence, burning 5 people to death and wounding dozens.

South Korea was reduced more and more to a tundra of human rights and a dark land where fascism prevails, human dignity and democracy are infringed upon and everything progressive is trampled down due to the treacherous sycophancy and oppressive policy of the Lee clique.

The reality glaringly shows that overthrowing the traitorous Lee regime which turns its back to the nation, curries favor with outsiders and commits crimes one after another is the only way for the south Korean people to terminate their miserable life and misfortune, and live a human life.

Now the south Korean people are more vigorously struggling against the Lee regime with a firm resolve to deal a heavy blow to it, looking up north Korea where genuine rights are guaranteed for the working people as the masters of the state and society and everything serves the popular masses, as a beacon of hope.

human rights violation in south korea

Dear friends,

It is a unanimous will and aspiration of the Korean people in the north, south and overseas to realize independent reunification under the banner of the June 15 joint-declaration and October 4 declaration.

The historic North-South joint declarations are inspiring the entire Korean nation with the confidence and optimism about the Korea ’s independent reunification.

However, the south Korean authorities are suppressing the growing aspiration of south Korean people and maneuvering like fascist to oppress the patriotic democratic forces for reunification.

As soon as Lee Myung Bak took power, he has been entirely reconstructing the former fascist dictatorship saying for regaining so-called “the lost decade”.

Today, in south Korea , a “special team for capture” similar to the “BaekGolDan” (skeleton gang) which stroke people with terror in the former military dictatorship era has been organized. And the police with shields, electric shock tools and water jet canons are fracturing arms and legs and breaking heads of demonstrators to bloodily break up the demonstrations, which are terrible scenes.

In spite of the unanimous protest of the opposition parties and different civil organizations, Lee Myung Bak regime is going to totally block and intercept the elementary requirements of south Korean people for freedom and democracy by railroading different evil laws such as “the amendment of law on assembly and demonstration”, “the amendment of law on national intelligence agency”, “the law on cyber insult” and “the bill on media” through the National Assembly.

Lee Myung Bak regime is exercising “the National Security Law”, a fascist evil law, and extending and strengthening the repressive machineries like former dictatorship regimes in the past. And then it is oppressing arbitrarily the progressive organizations and people in south Korea who are asserting the reconciliation and unity with the brothers in north and struggling for the independent reunification.

Its authority has seized, searched, arrested and hauled the progressive civil societies including the Solidarity for Implementing the South-North Joint Declaration and their core members almost every day.

Only in last May, twenty five parties and organizations have been harshly repressed by the authority under the false charge of “enemy-benefiting organization”, and “vanguard of the Pro-north leftist forces”. Within one or two months after Lee Myung Bak took power, nine “security related cases” have broken out and many progressive people have been arrested and imprisoned for “violation of security law”.

A teacher of “the All Teachers Trade Union” has been arrested for education of reunification and the chairwoman of the Committee for Implementing the South-North Joint Declaration has been hauled in front of her husband before a day of her honeymoon. Furthermore, the chairman of the south headquarters of the Pan-National Alliance of Youth and Students for Korea’s Reunification has fallen into a trap and been imprisoned by the national intelligence agency and police. He has not seen his daughter because he had been wanted by police for a long time.

Last September 27, the judiciary authority of south Korea ransacked the offices of the Solidarity for Implementing the South-North Joint Declaration all around the country, the June 15 TV broadcasting company and the June 15 School, and imprisoned their core members for three months and then judged them according to “the National Security Law”.

The “National Security Law”, an evil law which had been used by the former military dictatorships to repress the movements for democracy, is an anachronistic one to obstruct the North and South to march toward the reunification.

Claiming that the peaceful candlelight demonstration of south Korean people for the right to live is an “illegal violent one” under the backstage manipulation of the “leftist forces”, the authority has mobilized the repressive forces to suppress it ruthlessly.

In last June 10, south Korean government and police authority ordered an “emergency alert” throughout the territory and mobilized 417 companies of 40,000 soldiers to repress the candlelight demonstration of about a million people against the importation of the US beef.

In January 20, in Ryongsan, Seoul , civilians opposing the housing removal by the authority and demanding for right to live were burnt to death and injured by the extreme repression of the police.

At dawn of January 20, the police authority mobilized about 1,600 policemen for repressing operation. It concluded into a terrible accident of 5 deaths and 20 casualties of evacuees.

The repressive policy and violations of human rights of the Lee regime in less than a year after its assumption to power go extremely against the UN Charter and the international humanitarian laws claiming to respect the people’s fundamental rights and dignity and grant their rights to live, which are giving rise to protests and denunciations from not only the entire Korean people but also the world peace-loving people.

Today the democratic forces for reunification are being repressed under the “National Security Law” in south Korea and the inter-Koreas relationship is becoming worse and worse. It shows that the anti-fascist democratization in south Korea is an imminent task of utmost urgency.

The KDLA is sending this document to you hoping that the justice and peace loving organizations and peoples of the world will pay attention to the current situation of south Korea and take necessary measures to prevent the recurrences of such repressions and violations of human rights.



Korean Democratic Lawyers Association

ABUSES OF SOCIALISM ARE INTOLERABLE by KIM JONG IL

KIM JONG IL



ABUSES OF SOCIALISM ARE INTOLERABLE



Discourse Published in Kulloja, Official Magazine of the Central Committee

of the Worker’s Party of Korea

March l, 1993





At a time when the imperialists and reactionaries are resorting to unprecedentedly vicious schemes against socialism, many misleading statements are being made about socialism.

The enemies of socialism are abusing it, calling it “totalitarian”, “barracks-like” and “administrative and commanding” and are distorting the facts, pretending that the setback suffered by socialism is because its nature is such.

The claim that socialism is “totalitarian”, “barracks-like” and “administrative and commanding” is not in essence different from the pernicious anti-socialist propaganda which the imperialists have conducted since the first appearance of socialism in the world. The imperialists have always said that socialism is an inhuman society in which there is not freedom or democracy. The terms “totalitarian”, “barracks-like” and “administrative and commanding” are a repetition of the imperialists’ false propaganda against socialism that uses new words.

The democratic idea which a long time ago advocated freedom, equality and human rights, in opposition to feudal despotism, was transformed by the capitalist class into bourgeois democracy, which imposed and defended exploitation and subordination by capital. The imperialists made every possible effort to embellish bourgeois democracy, calling it “liberal democracy”; however, they could not conceal its falsity and reactionary nature, nor could they remove from the minds of the popular masses their aspiration and longing for socialism which would provide them with genuine freedom and democracy. Nevertheless, the sophistry of its being “totalitarian”, “barracks-like” and “administrative and commanding”, a repetition of the imperialists’ vicious propaganda against socialism, has in recent years caused ideological confusion among the people in many socialist countries. The class enemies have even led socialism to collapse by fanning this ideological confusion and misleading public opinion.

The collapse of socialism in many countries was an outcome of the conspiracy and collusion by the imperialists and counterrevolutionary forces and a result of the ideological and cultural infiltration of imperialism and of the corrosive action of Right opportunist ideas. Decisive to the collapse was the role played by the counterrevolutionary schemes of the renegades of socialism in those countries. In order to stifle socialism the imperialists have for along time been perpetrating every manner of destructive move such as aggression and pressure, blockade and appeasement; at the same time, they have used as their stooges the degenerates and traitors to the revolution who appeared in the upper strata of the communist and working-class movement. As the history of the international communist movement shows, all the ideological confusion and all the twists and turns within it are due to the fact that renegades of the revolution have appeared in its upper strata.

In the historical situation in which socialism had become a powerful material force, the imperialists attached greater importance to the strategy of undermining it from within and made vicious attempts to achieve this aim, in accordance with this strategy employed by the imperialists the abuses of socialism were taken to an unprecedented level and, at the same time, the criticism of socialism as being “totalitarian”, “barracks-like” and “administrative and commanding” came into being. That such censure is a product of the imperialists’ anti-socialist strategy has been proved by the fact that all the criminal acts aimed at destroying socialism with this as a pretext have been committed with the support of the imperialists and under their manipulation. Today the schemes of the renegades to vilify socialism are becoming more heinous and frantic, their aim being to justify their perfidy and check the rebirth of socialism. That they are defaming socialism by calling it “totalitarian”, “barracks-like” and “administrative and commanding” even now when socialism has disintegrated and capitalism has revived in many countries serves as clear proof that the renegades of socialism are the stooges of imperialism.

It is sophistry to call socialism “totalitarian”, “barracks-like” and “administrative and commanding”.

Totalitarianism served as the political idea of fascist dictators. Notorious Hitler in Germany and Mussolini in Italy used totalitarianism as an ideological tool to justify their fascist dictatorship. The fascist dictators stamped out even the most elementary democratic freedom and rights of the masses of the working people and enforced unprecedentedly tyrannical policies, behind the misleading name of “national socialism”, claiming that for the sake of the whole nation and the whole state no working-class movement and no class struggle could be permitted. The reactionary nature of totalitarianism is that the interests of the working people are sacrificed for the sake of the rapacious interests of the reactionary ruling class under the pretence that the individual should be subordinated to the whole.

What is meant by the whole in totalitarianism is not the whole of the popular masses but a tiny handful of privileged circles such as monopoly capitalists, major landowners, reactionary bureaucrats and warlords. Calling socialism, under which the popular masses are the masters of everything, “totalitarianism” is, ultimately, a preposterous lie which identifies the most progressive idea that reflects the demands of the popular masses with the reactionary idea of fascist rulers.

Denouncing socialism as being “barracks-like” is also absurd. The social way of life is defined by ideology and varies according to the social system. Socialism is the most progressive of ideas that reflects the intrinsic demands of people, and the socialist system is the most advanced of systems under which the popular masses enjoy an independent and creative life to the full. The restraint of their independence and creativity occurs not under the socialist system but under the capitalist system. Capitalist society, where the working people are the slaves of capital, cannot ensure a fruitful life, independent and creative, for them. Claiming that socialism is “barracks-like” is pernicious propaganda that attempts to turn black into white.

Accusing socialism of being “administrative and commanding” is also unreasonable. In general, the administrative and commanding method of management is an old method of rule that serves the demands of the privileged classes by invoking legal authority in an exploiter society. In capitalist society where the economy is run spontaneously on the principles of the market economy, state and social administration is conducted by the administrative and commanding method and the popular masses, the target of control, are in duty bound to obey administrative orders. Contrary to this, in socialist society the popular masses, who have become the masters of the state and society, hold the position of masters and play the role of masters in the administration. The fundamental characteristics of state and social administration by the popular masses are that priority is given to political work in all activities and superiors assist those under them and cooperate with one another in a comradely manner.

This is fundamentally different from the bureaucratic method of management in the old society whereby everything was imposed in accordance with administrative orders. The administrative and commanding method of management which was manifested in socialist practice in the past did not emanate from the essential nature of socialist society but was a legacy of the exploiter society. The renegades of socialism directed the spearhead of their attack against the principle of democratic centralism on the pretext of opposing the “administrative and commanding” method. Democratic centralism is an important principle in the activities of a socialist state. In socialist state activities democracy and centralism are organically combined, and herein lies an important characteristic of socialist state activities. Those who created a chaotic situation while emasculating centralism in the name of “democracy” destroyed socialism, and they are now openly moving towards bourgeois dictatorship.

This slander against socialism is absurd. But, it has caused ideological confusion among the people, mainly because they are not fully equipped with the socialist idea. Of course, it was not easy to identify the reactionary nature of the slander from the outset, because it was conducted craftily in the guise of socialism. But if a proper yardstick had been prepared by developing and perfecting the socialist theory and if the popular masses had been equipped with socialist idea, they would not have been easily shaken by such sophistry.

If the socialist cause is to be defended and completed, the socialist idea should be developed and perfected constantly and the popular masses should be equipped with it, so that they accept socialism as their unshakable conviction. They will keep faith in socialism only when they are convinced of the justness of the socialist cause.

The great leader Comrade Kim Il Sung created the Juche idea and, on this basis, has developed and perfected the socialist idea. The Juche socialist idea makes it clear that socialist society is the most advanced society where the popular masses are the masters of everything and everything serves them, and that it is a society which develops steadily on the strength of their unity. The socialist cause is just in that the popular masses lead an independent and creative life to the full as the masters of the state and society. Our people have this as their firm conviction, so they are moving steadily along the road of socialism in spite of the anti-socialist storms.

If the former socialist countries had developed and perfected the socialist idea in conformity with the requirements of the times and the developing revolution, and if they had equipped the popular masses with it and thus ensured that they accepted socialism as their firm conviction, the tragic events in which the popular masses, failing to see through the reactionary, corrupt nature of capitalist society and harbouring illusions about it, wavered ideologically and thus frustrated socialism would not have occurred.

As experience shows, if we are to defend the cause of socialism and to bring glory to it the socialist idea should be perfected and the popular masses armed with it so that it becomes their firm conviction.

Moreover, we should see to it that the people have an unshakable faith in socialism and regard it as their moral duty to defend it. In the exploiter society the politics of the ruling class runs counter to the ethics of the working masse, whereas the politics and ethics correspond with each other in socialist society where the popular masses are the masters of the state and society. The political and ethics cohesion of the popular masse can only be lasting when socialist ethics is fully prevalent. Socialism strikes deep root in actual life when socialist ethics based on revolutionary comradeship and obligation is established and becomes widespread. Only if this happens can the popular masse fully discharge their responsibilities and role as the masters of socialist society, build socialism successfully, firmly defend the cause of socialism and promote it, whatever the adversity. Betrayers of the revolution appear in the course of socialist construction because they have not made socialism their faith or ethics. The cause of socialism is that of the people and a betrayal of the socialist cause is a betrayal of the people.

A betrayal of the people is a manifestation of the greatest lack of ethics. It is the worst manifestation of a lack of ethics for a leader to reject the confidence of party members and the people who have elected him to the leadership of the party and the state. He may only be said to have a little conscience if he resigns from his post because of his lack of ability or leaves the party for some reason.

That those who talked about their loyalty to the cause of socialism in the past have readily become renegades of socialism is, in the long run, due to their failure to make socialism their conviction and ethics. This shows that ideological transformation for all the members of society to make socialism their conviction and ethics is the most important of tasks and should be carried out as a matter of priority in defending and completing the cause of socialism.

Ideological transformation should be conducted in close combination with the practical struggle to build socialism. The major aim of equipping the popular masses with the socialist idea is to build socialism successfully so as to provide them with a more independent and creative life, by relying on the strength of the people who have been awakened in a revolutionary manner. Without socialist construction it is difficult to conduct the work of equipping the popular masse with the socialist idea. It is only when people come to recognize the superiority of socialism through their own lives by successfully building it that they will accept it as vital to them.

The party and state of the working class should concentrate their efforts on displaying the superiority of socialism to the full by building it well.

The essential superiority of socialism life lies in the fact that the popular masses are the masters of everything.

For the people to be the masters of everything they must firstly become the masters of politics. Only then can they lead a full social life as befitting masters.

Socialist politics is popular politics exercised by the people as its masters. In the society of exploiters politics is, in essence, aimed at ensuring class domination by the exploiting class, and the masses of the working people are merely the objects of politics. In capitalist society the life of the people is spontaneous and led by each individual to maintain his or her own existence. But, in socialist society the people themselves are the masters of politics and organize and conduct all aspects of social life in a uniform manner.

Politics is exercised by certain political organizations. For people in a socialist society to exercise their rights and discharge their responsibilities as the masters of the state and society they must have a political organization which represents their will and interests. The representative of the people’s will and interests in socialist society is the party and government of the working class. In socialist society the working-class party is the supreme political organization and the government is the most comprehensive political organization. The position and role of the popular masses as the masters of state and society in socialist society are guaranteed by the party and government of the working class.

The political organization in a socialist society must conduct its political activities in a manner that suits its nature as the representative of the will and interests of the popular masses. Creating political methods which suit the nature of socialist society is a fundamental condition for realizing politics for the people. Even if a working-class party and socialist government have been formed the popular masses will be unable to exercise their rights and discharge their responsibilities as the genuine masters of politics unless new, socialist political methods are created.

Socialism is an untrodden path and it is extremely difficult and complicated to create new political methods inherent in socialism. In the past many people resorted to the existing theory that politics was defined by the economic system and thought that the problem of managing the state and society would be solved easily once the socialist system was established.

Therefore, the problem of creating new political methods commensurate with the nature of socialist society was not solved correctly, and the remnants of the political methods from the old society revived to a considerable extent. That the remnants of the political methods from the old society were not removed from socialist society was also due to an improper understanding of the essence of the socialist political organization which was different from the political organization of the old society. In the past the party was regarded mainly as an organized detachment of a certain class which defended the interests of this class, and as a weapon in the class struggle; government, too, was considered to be a power organ for the dominating class to realize its political domination over the society.

Therefore, in the building and activities of the party and government the main attention was paid to enhancing their functions and role as a weapon in the class struggle and as the executor of power.

The essence of the working-class party and socialist government lies, above all, in that they serve the people. Only when the working-class party and socialist government adhere to the stand of serving the people can they conduct the class struggle and exercise political power properly to meet the requirements of the popular masses for independence. That they serve the people is the essence and superiority of the working-class party and government which are fundamentally different from the party and government of the exploiting class. In the activities of the working-class party and socialist government serving the people, even the slightest trace of seeking privilege is intolerable. In past the abuse of power and bureaucracy were evident in socialist practice.

This was because the building of the party and government was not conducted properly as required by their mission as servants of the people.

The abuse of power and bureaucracy are products of the anti-socialist idea and expressions of anti-socialist methods. If the mass line is implemented thoroughly under the correct leadership of the working-class party in socialist society so that the popular masses occupy the position of masters of the state and society and play their role as such to the full, it is possible to eliminate the abuse of power and bureaucracy.

In order to eliminate the abuse of power and bureaucracy in socialist society, all officials should have the spirit of serving the people faithfully. The slogan “We serve the people!” put up by our Party clearly shows the attitude and stand officials should adopt in dealing with the people and how they should work for the people. Our experience proves that when the ideological education and ideological struggle are conducted vigorously among officials to improve their methods and style of work, it is quite possible to eliminate the abuse of power and bureaucracy which are vestiges of the old society.

Unless ideological education and an ideological campaign are conducted to put an end to the abuse of power and bureaucracy they will be fostered and grow, and not disappear. If the abuse of power and bureaucracy are allowed to grow in socialist society they will alienate the popular masses from the party and state, and the enemies of socialism will exploit this. The situation in those countries in which socialism has collapsed shows this. In every country the people demanded socialism free from the abuse of power and bureaucracy; they did not demand capitalism. But, in some countries the party and government were discredited in the eyes of the people due to the abuse of power and bureaucracy.

Taking advantage of this, acts of betrayal were committed in order to instigate people to oppose the socialist ruling parties and socialist power by misleading them with the preposterous slander that socialism was “totalitarianism” and with the promise that they would be provided with “humane and democratic socialism”. What the people have got as a result of the collapse of socialism is not “humane and democratic socialism” but capitalism under which exploitation, oppression and social inequality are dominant and every type of crime and social evil prevails. In those countries where socialism collapsed and capitalism was revived the abuse of power and bureaucracy have not disappeared but have become institutionalized and legitimized and are now socially prevalent.

An intrinsic superiority of socialism lies in the fact that under it everything serves the popular masses.

That everything serves the people means that, in socialist society, all party and state activities are geared to providing the people with genuine freedom and rights as well as with an affluent and cultured life. The enemies of socialism use the vicious slander that the independent and creative life which the party and the state provide for the popular masses in a responsible manner is a “barracks-like” life.

Socialism provides the people with a rich and cultured life. The long-cherished desire of the people to live free from any worries can only be realized in a socialist society in which the party and the state take responsible care of the people’s life. In a capitalist society a carefree life for the working people is inconceivable.

In this society even those who are fairly well-to-do are always fearful of sudden bankruptcy, job-loss and poverty. Living a prosperous life in idleness without any thought for others cannot be regarded as a genuine human life. A worthwhile and happy life that conforms to the intrinsic requirements of the people is a creative life which they lead to transform the world; it is a sound and equitably prosperous life which is enjoyed by every person. It is only through such a life that people can feel pride in being the masters of the world and worthy as equal members of the society. A creative, sound an equitable life which conforms with the intrinsic requirements of people can be fully put into effect only in socialist society in which the party and the state are responsible for the life of the people.

The most important aspect of people’s lives is to realize the demand of their political integrity to unite and cooperate with one another amid the love and trust of the social community. People cannot lead a life worthy of human beings and develop their political integrity in capitalist society in which the dignity and personality of the working people are trampled underfoot without scruple because of the privileges enjoyed by capital. It is only in socialist society in which every manner of privilege has been eliminated and genuine freedom and rights are guaranteed for them under the leadership and care of the party and the state that they can lead a life worthy of human beings that meets the demands of their political integrity.

Socialism provides every condition for people to lead a stable life under a well-regulated social order. The socialist order of life is revolutionary order which enables the popular masses to lead a peaceful life free from infringement, under the protection of the party and the state; it is collectivist order which is maintained by the people of their own free will.

Destroying the socialist order of life is a criminal act which makes the popular masses the victims of crime and social evil. Those countries where the socialist order of life has become chaotic are now in a state of anarchy; there crime and social evil of every description are rampant and swindlers and criminals of every type are working frantically, as if their day had come.

The renegades of socialism are continuing to repeat such hackneyed expressions as “barrack-like”, the falsity of which has been clearly revealed. They are doing so in a foolish attempt to hide their treachery in making the working people the victims of unemployment, poverty, crime and social evil.

Another intrinsic superiority of socialism lies in the fact that the society continues to develop through the united strength of the popular masses.

That society develops implies that the position and role of people in the world are enhanced, and this in turn means an increase in their independence, creativity and consciousness – the attributes of human beings. In other words, it means that people’s role is enhanced in conformity with a rise in their independent ideological consciousness and creative ability, and that social wealth increases and social relations improve in keeping with the enhancement of the people’s role. Therefore, whether a society has the potential to develop depends on whether it enables people’s independence, creativity and consciousness to be displayed more fully. Independence and creativity for people are guaranteed by their consciousness. Therefore, it can be said that consciousness plays a decisive role in the activities of a human being.

This means that ideological consciousness plays a decisive role in human being’s activity. Ideological consciousness reflects the requirements and interests of a human being and, as such, defines the goal and direction of his or her activities, as well as his or her will and fighting ability. Therefore, the basic factor giving impetus to social development is always ideological consciousness. The ideological consciousness which powerfully promotes social progress is independent ideological consciousness, and the ideological consciousness at the highest level of the development of people’s independent consciousness is socialist ideology. It is beyond dispute that socialist society, which is developing through the high level of the revolutionary consciousness and creativity of the popular masses who are equipped with the socialist ideology, is the society with the greatest capacity for development.

The establishment of the socialist system creates the social and economic conditions for all the members of the society to unite and cooperate on the basis of one ideology; however, unity and cooperation among the people cannot be achieved spontaneously. In order to strengthen the unity and cohesion of the whole of society, education in socialist ideology must be improved among them. In the past, however, the remoulding of people’s ideological consciousness was neglected in socialist practice because of the failure to understand that the basic driving force for the development of a socialist society lies in unity and cooperation among the people based on a high degree of ideological consciousness. In particular, there were tendencies to raise people’s enthusiasm for production by means of such economic levers as material incentives, seeking the driving force for the development of the socialist economy in adapting the production relations to the character of the forces of production. Of course, the lever of material incentives may be used in socialist society because it is transitional. But, this lever must be used on the basis of giving priority to education in socialist ideology. In other words, the principle must be maintained of putting the main stress on political and moral incentives and properly combining material incentives with them. If, instead of doing so, emphasis is put merely on material incentives, this will reduce people to egoists who seek only their own interests, with the result that society will stagnate and the foundations of socialism will be destroyed. In those countries which abandoned education in socialist ideology and encouraged egoism, the building of the socialist economy floundered and, taking advantage of this, the leadership of the working-class party and state over the socialist economy was rejected on the excuse of opposing the administrative command system and the capitalist market economy was introduced.

Political leadership and the centralized and systematic guidance of the economy is a basic task for the working-class party and state in socialist society. This is because they are in duty bound to take care of the popular masses. For the working-class party and state to abandon their function of guiding the economy means ignoring their responsibility in taking care of the livelihood of the popular masses. The way the party and state should give guidance to the economy in socialist society may differ from one country to another, according to their specific situation and the requirements of the developing revolutions, but they must on no account abandon their guidance of the economy. An economy without guidance from the working-class party and state is not a socialist economy, and the society which is not based on a socialist economy cannot be called a socialist society.

How much scope is given to the superiority of the socialist economy depends on how the party and state give guidance to it. Our experience shows that the economy can be managed particularly well in keeping with the intrinsic nature of socialist society when, in the management of the economy, the collective guidance of the party committee is ensured, the mass line is implemented, political work is given precedence in all undertakings and the revolutionary method of work and popular style of work are established among officials.

The renegades of socialism are converting socialist ownership into private ownership, claiming that the “administrative command system” relies on the absolute dominance of state ownership. The socialist ownership which consists of state and all-people ownership and cooperative ownership forms social, economic foundations which enable the popular masses to occupy the position of masters of the state and society and play their role as such. It is clear that if socialist ownership is dissolved and converted into private ownership, the means of production, having been privatized, will be concentrated, sooner or later, in the hands of privileged people, speculators and a handful of other exploiters, no matter what the method of privatization may be. It is not long since privatization was carried out in those countries in which socialism had collapsed, but millionaires have already appeared while the vast majority of the working people are suffering because of unemployment and poverty. As the facts show, rejecting the guidance of the economy by the working-class party and state and doing away with socialist ownership is nothing more than reviving the capitalist exploiting system, whatever pretext may be cited.

All the anti-socialist, evil propaganda accusing socialism of being ”totalitarian”, “barracks-like” and “administrative and commanding” is nothing more than mud-slinging at socialist collectivism and the extolling of bourgeois individualism. So the struggle between socialists and the renegades of socialism is a struggle between socialism based on collectivism and capitalism based on individualism.

In order to counter the vilification by the renegades of socialism and to defend the cause of socialism, we must embody the principle of collectivism thoroughly in all areas of social life.

Collectivism is an essential quality of socialism and a source of the latter’s superiority and validity. Collectivism is, in short, the concept of valuing the interests of the collective more than one’s own individual interests. In socialist society, where all the working people have been transformed into socialist working people, the whole society becomes one big family whose members are united with one another through their common interests. Collectivism in socialist society finds expression in a high regard for the interests of the state and society. Socialist collectivism does not set the interests of the state and society against those of individuals; it ensures that they coincide. Valuing the state and society in socialist society means, in the long run, valuing the popular masses, the masters of the state and society. The popular masses are a social community composed of the working people; defending the interests of the popular masses means defending the interests of every working person, a constituent element of it.

The basic requirement of socialist collectivism is for people to give prominence to the interests of the state and society and pursue their own interests within those of the state and society. Socialist collectivism is against the pursuance of only individual interests at the expense of those of the state and society, yet not against the interests of individuals.

It is not socialist collectivism but bourgeois individualism that infringes upon the interests of individuals. The reactionary nature of bourgeois individualism is that it encroaches on the interests of all the working people for the sake of the interests of a handful of exploiters. It is bourgeois individualism that gives rise to conflicts and social evils in capitalist society.

Collectivism, as an ideal of socialism, has developed continuously. The establishment of Marxism was of great significance in the development of the concept of collectivism. Marxism made clear that the emancipation of humanity could not be achieved by individuals and that the exploitation and oppression of man by man could be eliminated and genuine freedom and equality for people could be realized only through the united efforts of the working class.

The great leader Comrade Kim Il Sung authored the Juche idea and, on this basis, has developed the socialist idea and brought it to perfection, thus developing the concept of collectivism at a higher level. The Juche idea contains the original concept that the makers of history who forge the destiny of humanity are the popular masses, not individuals, and that they should be combined into one socio-political organism in order to forge their destiny independently and creatively.

An isolated individual cannot become the motive force of socio-historical progress, nor have socio-political integrity as a social being with independence, creativity and consciousness. The parental organization of a person’s socio-political integrity is the social community. It is only when an individual, as a member of the social community, joins his fate with that of the community that he can have socio-political integrity which is different from the physical life and live and develop independently and creatively as the master of his own destiny.

In a social collective in which the people, the makers of history, are combined into one socio-political organism, the principle of comradely love and revolutionary obligation holds sway in the relations between individuals and between the collective and individuals, the principle of sharing life and death, and of devoted service to one another. The expression of the relations of comradely love and revolutionary obligation between the collective and individuals sharing life and death is socialist collectivism which embodies the principle of “one for all and all for one”. Our socialist society based on the Juche idea is the society in which socialist collectivism is most thoroughly embodied.

Our Party’s collectivist idea was formed during the anti-Japanese revolutionary struggle organized and led by the great leader Comrade Kim Il Sung. In spite of the indescribably difficult circumstances the Korean communists were united firmly in one socio-political organism around the revolutionary leader and established a pattern for close ties of kinship based on collectivism between the revolutionary ranks and the people. Through two stages of social revolution in our country the social sources of the impeding of collectivist unity and solidarity among the people have been eliminated and socialist construction and collectivist education have developed in depth. As a result, all the people form a socio-political organism firmly united behind the Party and the leader, an independent motive force for the revolution, and the collectivist way of life based on comradely love and revolutionary obligation has been brought into full play in all fields of social life.

Our people are now occupying the position of masters of the state and society in all fields of social life, such as politics, the economy and culture, and are discharging their responsibilities and role as masters; they are advancing dynamically to accomplish the revolutionary cause of Juche, united single-heartedly behind the Party and the leader, sharing good times and bad with one another.

The life of people must not be judged simply by its material aspect; it must be judged mainly from the point of view of its social and political aspects and of the life they enjoy as the genuine masters of the state and society. The independent and creative life our people are leading is a genuine life. It clearly displays the intrinsic advantages of the anthropocentric socialism of our own style embodying socialist collectivism.

In socialist society the people are the masters of state power and of the material and cultural wealth. So everyone has the right to enjoy an independent and creative life and is responsible for strengthening and developing it ceaselessly through a concerted effort. In our country there are no jobless people, nor anyone who cannot receive education and medical treatment, nor are there vagrants or beggars. All the people in our country are allowing their creative talents to blossom at their work places where they do jobs that are suited to their aptitudes and abilities and are leading an equitable and wealthy life without any worries; they enjoy an independent political life as the masters of society, enrolled in appropriate socio-political organizations.

In our country our Party, a Juche revolutionary party, bears the responsibility for the destiny of the people as a political guide of society, leads them forward and takes meticulous care of all aspects of their life; the Party committees, as the highest leadership bodies of the relevant units, fully ensure the independent rights of the working people through collective leadership and properly organize their creative activities. The unity between superiors and inferiors and the comradely cooperation among all have become a social trend, the custom in our country. The Party serves the people and the people, upholding the Party’s leadership. Share good times and bad with one another. Herein lie the infinite pride and source of the invincible power of our people. Our socialism is unshakable, whatever the storm. This is because the single-hearted unity of the leader, the Party and the people has been realized and the people are building a new life in conformity with their independent demands under the guidance of the Party and the leader.

It is extremely foolish to slander the new life of socialism by reviving outdated ideas which have already been buried by history. The value of the new can be measured only with a new yardstick. The reality has shown clearly once again that the way of thinking of those who preach the return to the old is not new. It is ridiculous for them to talk about a new way of thinking, while being unable to distinguish collectivism from totalitarianism. It is a farce to revive capitalism while distorting the reality of socialism with an outmoded way of thinking and an old yardstick.

We must derive a proper lesson from the setback faced by socialism in some countries and resolutely reject all the slander levelled by fools, and we must advance more vigorously towards the bright future of humanity, displaying such intelligence and courage as to turn misfortune into a blessing.