THE JUCHE IDEA

AND
IT’S SUPERIORITY OVER THE
PRECEDING THEORIES

GARIB NEWAZ
Advocate (Lawyer)
Bangladesh Supreme Court
Chairman
Bangladesh People’s League
Director
International Institute of the Juche Idea
Director
Kim Il Sung—Kim Jong Il Foundation

Dhaka—Bangladesh
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 CONTENTS
CHAPTER-1
Ideological and Spiritual Sources of Juche Idea 1

CHAPTER-2
The Philosophy 4
1. What is the Mission of Philosophy 4
2. What is the Task of Philosophy 10
3. What is the Fundamental Question of Pholosophy 15
4. The Fundamental Principle of Philosophy 21
(a) Man is the Master of Everything 23
(b) Man Decides Everything 25

CHAPTER-3
The Philosophical Understanding of Man 28
1. Man is a Social Being 31
2. Essential Characteristics of Man 38
(a) Independence 38
(b) Creativity 40
(c) Consciousness 42

CHAPTER-4
The View of the World and the Laws of Change and
Development of the World 46
1. What is the World 46
(a) The World is the Object, Which is Dominated by Man 47
(b) The World is the Object, Which is Transformed by Man 49
(c) Why is the World the Object, Which is Dominated and
Transformed by Man 51
2. How does the World Change and Develop 53
(a) The World is Transformed and Developed by Man’s
Positive Activity 53
(b) The World is Changed in the Direction of Serving Man 54
(c) The World is Transformed and Developed more Quickly
as Man Develops 55
3. What are the Laws of the Change and Development of the World 56
4. Juche Viewpoint and Attitude Towards the World 70
(a) What is the Viewpoint and Attitude Towards the World 70
(b) The Viewpoint and Attitude Towards the World, of Great
Importance in Curving out Man’s Destiny 72
(c) The Juche Viewpoint and Attitude Towards World, an
Original Viewpoint and Stand 75

CHAPTER-5
General Understanding of Society and Collectivism 77
1. How has Philosophy Regarded Society 77
2. What is Society 82
3. What Belongs to Social Collective 88
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 (a) Nation 89
(b) Class 101
3. Political, Economic, and Ideological and Cultural Lives are the
Basic Fields of Social Life 106
(a) Political Life 106
(b) Economic Life 110
(c) Ideological and Culture Life 113
4. The Characteristics of Society 117
(a) What is the Characteristics of Society 118
(b) What is the Factor that Defines the Character of Society 119
(c) What Forms of Society have Existed in Human History 120

CHAPTER-6
The Law Relating to Socio-Historical Progress 124
1. Man—the Master of History 124
2. History of the Popular Masses is that of Struggle for Independence 127
3. Social and Historical Progress—Result of Creative Movement of
the Popular Masses 135
4. People’s Ideological Consciousness—Determining Factor of
Revolutionary Struggle 137

CHAPTER-7
The Law of Social Development 139
1. Development of Society is Caused by the Action and Role of the
Motive Force 141
2. Development of Society is Made According to the Development of
Independent Ideological Consciousness and Creative Ability of the
Popular Masses 146
3. Development of Society Through Three Transformations 153

CHAPTER-8
Social Movement is the Conscious Movement of the Popular
Masses 158

CHAPTER-9
The Juche Outlook on Revolution 178
1. The Fundamental Principle of Revolution 178
2. The Essence of the Revolution 181
3. The Cause of Revolution 186
4. The Key to Victory in the Revolution 196
5. The Transition Theory of Revolution 199

CHAPTER-10
The Continuous Revolution 201

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 AUTHOR’S BOOK

(i) Ganoshason. (Application of the Juche Idea in the

Context of Bangladesh).

(ii) Quintessence of Juche Idea and the Task for

Implementing the Idea.

(iii) The Juche Idea and Independent Development of

Bangladesh.

(iv) Path to Independence, Progress and Democracy.

(Thesis on Establishment of a Democratic form of
Government).

(v) Politics Truly for the People.

(vi) The Juche Idea and its Superiority over the Preceding
Theories.

(vii) The Task for Building a Massive Party.

(viii) Great Man and Immortality (the life and exploits of

President Kim Il Sung).

(ix) The Juche Idea is Man-Centered Philosophical Thought.

(x) In Search of Path.

(xi) In Search of Golden Days.

(xii) The Philosophy of Politics.

(xiii) The Heritage of Blood.

(xiv) Foreign Aid Multinational Corporation and Third-world

Countries and Bangladesh.

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CHAPTER-1

IDEOLOGICAL AND SPIRITUAL SOURCES OF JUCHE IDEA

The struggle for independence is a difficult and complicated historical task. Only when it is
guided by a scientific ideology, can it achieve final victory. Without a correct guiding
ideology, the people's struggles for independence has suffered turns and twists.

From the first day of setting out on the road of revolution for independence, the respected
President Kim II Sung saw through the urgent requirement of times and created the great Juche
idea with outstanding wisdom and energetic ideological and theoretical activities.

Juche Idea was founded with the lofty ideological and spiritual world of President Kim II Sung
as a source. There are mainly three ideological and spiritual sources for creation of Juche idea.

Firstly, the idea and spirit of "Aim High" of Kim Hyong Jik. outstanding leader of the anti-
Japanese national liberation movement of Korea.

"Aim High" means having a far-reaching purpose.

It was the fundamental idea of "Aim High" to restore sovereignty of the country by awakening
and mobilizing the people and build the country in which workers, peasants and all other
working people lead a happy life.

The idea of achieving independence with ones own strength is one of the main idea and spirit
containing the idea and spirit of "Aim High".

The President who embarked on the road of revolution with this idea in his mind opposed
flunkeyism and dogmatism, anachronistic mode of thinking and slavish consciousness of
being submitted to foreign forces. He groped for a road of independence and creation to
achieve the cause of liberating the country by the Korean people themselves from the first
period of his embarking on the road of revolution.

President Kim II Sung groped the principle of the revolution envisaging the idea of making
proletariat revolution encompassed in the idea of "Aim High" as a basis.

It was the revolutionary idea contained in the spirit of "Aim High" that the nationalist
movement should be turned into the proletariat revolution in order to liberate the country and
that after liberation a society free from exploitation and oppression be built with full rights to
the people.

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President Kim II Sung had such precious idea and spirit as a revolutionary heritage, embarked
on the road of revolution, and groped for a new road of the Korean revolution, and in the
process he founded the great Juche idea.

Secondly, the idea of "believing in the people as in Heaven" kept by the President as his iron-
firm faith and will.

The idea of "believing in the people as in Heaven" is the philosophical idea and revolutionary
spirit of believing and admiring the people as in Heaven.

From the first period of his embarking on the road of revolution, the President cherished the
idea of "believing in the people as in Heaven" as his motto, acquired and embodied the lofty
sense of idea of loving the people, the nation and the country.

The idea and spirit was the fundamental source which enabled the President to find out the
original people-centered principle of revolution of regarding the people as the subject who
caused and developed the revolution while purposefully creating, transforming and utilizing
objective conditions and phenomena irrespective of the established viewpoint and stand.

Believing in the people as in Heaven is not an abstract concept. It is a sense of loving the
people, the nation and the country. With the idea of "believing in the people as in Heaven" and
the idea of loving the people, the nation and the country as a motto of his life and struggle, the
President made ideological and theoretical activities to provide with guiding idea of
revolution.

With it the Juche idea could be founded as the Juche-oriented revolutionary philosophy of
considering the masses as masters of revolution and depending on them to solve everything in
the world.

Thirdly, the idea of “Marxism and Leninism” that President Kim II Sung sympathized with
from the first period of his revolution.

Marxism and Leninism encouraged dynamically the revolutionary struggle of the international
working class and the revolutionary cause of the people with their lofty idea of opposing
exploitation and oppression by capital and realizing class emancipation of the working class.

The President decided to develop the Korean revolution into the revolution that realized social
emancipation of the proletariat, defended and realized their interest from the first days of his
revolutionary activities. Deeply sympathized with revolutionary principle of Marxism and
Leninism of defending class demand and interest of the working class, he defended it in the
whole process of his ideological and theoretical activities to clarify a new principle and mode
of revolution.
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As a result, the Juche idea could be founded as the working class revolutionary idea that
embodies the idea of building a society where exploitation and oppression of man by man was
obliterated, all people live equally and the people lead the independent and creative life as
common masters of the state and society.

With these ideological and spiritual sources the man-centered Juche idea was founded by
President Kim II Sung which is a scientific doctrine designed to realize the people's cause of
independence.

While arguing about Juche idea, due attention must be paid to the Juche philosophy, the basis
of the world outlook of the idea.

The Juche philosophy is the philosophy whose starting point was found in the fires straggle
for the independence of Korea and the freedom and liberation of its people. It is the
philosophy, which was developed in depth by reflecting the demand of the masses and
generalizing the experience of their struggle in practice. It is the philosophy, which serves as
a weapon of the people to struggle for genuine independence.

CHAPTER-2

THE PHILOSOPHY

Before discussing about the Juche philosophy we should know what is philosophy, what kind
of science the philosophy is.

Philosophy is a science that gives the outlook on the world. Clarifying the outlook on the world
theoretically is a characteristic peculiar to philosophy that is distinguished from other sciences.
View of the world by philosophy is a unified view of the world as a whole such as essence of
the world and the law of its change and development.

Philosophy can establish the correct world outlook only when it generalizes experiences made
by the people in their social and historical practices.

Philosophy has a class character in a class society. The world outlook of the dominating class
reflects their demand and interests, and that of the working class and other progressive people
reflects their demand and interests.

Philosophy is not mere knowledge about the world but a science that gives an idea reflecting
sensitively the demand and interest of the people. So, philosophy is the basis of everything.

Commrade Kim Jong II has said:

The poverty in philosophy brings about the poverty in thought, which results in bringing about
the poverty in innovation.
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1. What is the Mission of Philosophy.

In order to establish a scientific philosophical theory, it is necessary to set forth a correct

philosophical task and find solutions to its fundamental question and other questions. It is only
when one have a clear outline of the mission of a philosophy then he can find answers to all
these questions.

It is necessary to pay primary attention to deciding correctly the mission of philosophy. Tasks
to be solved by philosophy are decided and the system and contents of philosophy is developed
on the basis of the mission of philosophy. Only when the mission of philosophy is correctly
decided, can the direction of development of philosophy be properly decided and can the
philosophical study be accelerated in that direction. If philosophy does not decide its mission
correctly, it will be a "philosophy for philosophy's sake" and a meaningless empty talk.

In this light in studying philosophy a primary thought should be given to the mission of
philosophy before anything else.

In history, there have been many philosophical schools and scholars that suggested different
kinds of philosophical ideologies. Among them, some were progressive and others
reactionary. Understanding of the mission of philosophy enables one to sort out in such
philosophies the progressive from the reactionary and see their limitations.

A clear concept of its mission will make it possible to reveal reactionary, anti-popular and
unscientific characters of philosophies of various forms spread by the reactionary forces and
imperialists at present, to fight against them resolutely and to safeguard the purity of
philosophy. A correct understanding of the mission of a philosophy is therefore so important.

Then, what is the mission of philosophy? Although philosophies have developed for several
thousands of years from the ancient times to now and there have appeared a great number of
the philosophers and philosophical schools during these periods, this question of what the
mission of philosophy is has not been given an accurate answer for a long. With such long
period of times and a large number of the people that have been involved in the philosophical
arguments, however, it cannot help but think that they have argued philosophies without an
accurate understanding of the mission of philosophy.

Previously, of course, there were some philosophers, who had argued about the objectives of
philosophy and said that they can be regarded as the mission of philosophy. Nevertheless,
there were not anybody who had clarified the mission of philosophy with a scientific accuracy.
The mission of philosophy and its objectives are always linked with each other. But they are
different from each other. Whereas what the objectives of philosophy are the question of what
philosophy deals with, the mission of philosophy is what it is for or what the purpose of
philosophical research is. Therefore, only on the basis of the clear understanding of the mission
of philosophy, can its objectives be set correctly. As a matter of fact, previously, due to the
lack of the clear understanding of the mission of philosophy, it was impossible to have set
correctly the objectives of philosophical research.

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In other words, previously the mission of philosophy had not been clarified with a scientific
accuracy. This task of the elucidation of the mission of philosophy has been carried over to
be answered in our era.

Then, the question is that why philosophers before the founders of Marxism were not able to
clarify the mission of philosophy in spite of their arguments of philosophies for such long
period of times. There can be found two reasons. One reason for that is an epistemological
one that the level of the people's recognition ability in those days had not reached to the level
on which they could clarify the mission of philosophy with a scientific accuracy. The other
reason for that is a class one that the origin of philosophers in those days, who themselves
were from reactionary exploiting classes or played a role as spokesmen standing on the
interests of the ruling classes. The more essential reason of the two is the latter one. The
reactionary exploiting classes and their spokesmen argued about philosophy in conformity
with their own interests.

In history of philosophy the purpose of philosophy was understood within the framework
called "love for knowledge". Philosophy should search the truth and give people correct
knowledge, but knowledge itself is not its purpose. The point is that for what the truth is
necessary searched by philosophy. If it is not clarified, it is impossible to define the mission
of philosophy correctly.

Philosophers belonging to classical schools of Marxism said that philosophy is a science which
gives the outlook on the world and whose mission is to clarify the general law governing
nature, society and man. However, they could not clarify the mission of philosophy, neither.

The Marxist philosophy said that philosophy should be a spiritual weapon of proletariat and
that it was important not to explain the world but to transform the world. It considered the
revolutionary practice of the working class as the mission of philosophy.

The Marxist philosophy clarified the relationship between the philosophical cognition and the
revolutionary practice and gave explanation to it with practice at a centre proceeding from the
class stand of the working masses of people. As a result, they could overcome tendencies of
demanding knowledge for knowledge's sake and of having an empty talk and develop
philosophy properly in close combination with practice. However, it is impossible to solve all
problems on the mission of philosophy though we have clarified the relationship between the
philosophical cognition and revolutionary practice. In general, practice is purpose and
cognition is a means for it in relationship between cognition and practice, but practice is not
purpose but a means in respect of the relationship with man, the subject. Philosophical
cognition should contribute to revolutionary practice, but what is practice for is the problem.
The mission of philosophy can be correctly decided only when it is studied being related to
man, the subject of cognition and practice.

Such historical task as to illuminate the mission of philosophy was fulfilled by the Juche idea,
which is the man-centred world outlook, the most revolutionary and people-oriented
philosophy, for the first time in history.

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The Juche philosophy defines the mission of philosophy with man at the centre. It means that
the fundamental mission of philosophy is to show the road of shaping man's destiny.

The Juche philosophy gives a scientific clarification of the mission of philosophy.

The great leader Comrade Kim Jong II said:

The basic mission of the philosophical outlook on the world is to show the way for man to
shape his destiny.

To show the way for man to shape his destiny is precisely the basic mission of philosophy. It
is necessary to understand correctly the meaning of the philosophical term "destiny". People
use the word "destiny" in different meanings, "death" or "fate" of a man. But the term "destiny"
used in philosophy is different from such meanings. It is used as a concept expressing the
situation and the phenomena and the prospect. The destiny of man means the situation, life
and death of a man and his development.

The mission of a philosophy is to show the way for man to shape his own destiny, in other
words, the mission is to clarify the method for man to hew out his way to live freely and
happily in the world free from exploitation and oppression. Such understanding of the mission
of philosophy is most scientific for it reflects the inherent demand of man.

Why?

Nothing is more important for man than shaping his own destiny. Everybody thinks about his
own destiny and makes efforts to shape it. The aim of all cognitive and practical activities of
man is to shape his own destiny. Man works and conducts socio-political, scientific and
cultural activities to shape his destiny. There is no human activities which have nothing to do
with the shaping of man’s destiny.

Philosophy, too, is needed to shape man's destiny. Therefore, the fundamental mission of a
philosophy is to show the basic way to shape man's destiny.

It is not only philosophy but also political science, economics, literature and linguistics that
contribute to the shaping of man's destiny.

What is, then, the subject of study of philosophy. This means how philosophy shows the way
for man to shape his destiny.

Some people say that a clarification of the subject of study of philosophy is enough, so an
explanation of its mission is not necessary.

The mission and the subject of study are inseparably related with each other, but they are not
the same things.

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The mission answers what the science is for, while the subject of study answers what to study.
The mission is not clarified of its own accord only because the subject of study is clearly
defined, and even if the subject of study is known, it does not mean that a science surely
contributes to shaping man's destiny. For example, the subject of study of nuclear physics is
the law of the motion of atoms. Although its subject of study is known, nuclear physics does
not serve only for the shaping of man's destiny. The imperialists study modem physics to make
the mass destruction weapons for the domination of the world, not to promote the well being
of mankind. Natural science does not assume a class character, but the activity of scientific
research does in any case. So, people say a science has no border, but a scientist has his object
and motherland. Therefore, in order to make a science serve human being, its mission must
coincide with its subject of study.

Then, what is the difference between the subject of study of philosophy and that of an
individual science?

Individual science studies a certain part or individual domain of the world as its subject of
study and explains the law of motion that governs it thereby contributing to the shaping of
man’s destiny, whereas philosophy makes the world as a whole as its subject of study and
serves to shape man’s destiny by showing a viewpoint of and attitude toward the world and
the law of changes and development of the world, namely the outlook on the world.

In a nutshell, showing the way for man to shape his destiny by establishing scientific world
outlook is the basic mission of philosophy.

The mission of philosophy as has been shown scientifically by the Juche philosophy is of great
significance for the following reasons.

Firstly, the philosophical thinking of man could have been directed to showing the way for
man to shape his destiny. Philosophies in the past dealt with the destiny of man. However,
they failed to serve for the shaping of man's destiny.

Secondly, a criterion that distinguishes the progressive nature of philosophy from reactionary
one became clear. There are many sorts of philosophies in the world. The philosophy that
contributes to shaping man's destiny is progressive, but the philosophy that hinders it is
reactionary. No other criterion can exit in this question.

In nutshell, the mission of philosophy lies in clarifying the way for man to shape his own
destiny through giving an integrated view of the world as a whole or the outlook on the world.

By giving a scientific elucidation to the mission of philosophy, the Juche philosophy has made
it possible for philosophical research to focus on the clarification of the basic method of
carving out man's own destiny. Herein lies the reason for that the Juche philosophy has become
an original, revolutionary and people-oriented philosophy which gives the most correct
answer to the question of man's destiny.

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Here we have one thing to mention. Now some people say this or that about the "end of
philosophy" while arguing that philosophy is useless.

It is said that in a certain capitalist country there are few philosophers among thousands of
social scientists. Is it because philosophies no longer necessary for human life? No. Of course
the philosophies like Scholastic, a sophism absolutely insignificant in human life, are not
necessary. But it is a wrong view that philosophy as a whole has become unnecessary.

The great leader Comrade Kim Jong II said that the poverty of philosophy leads to poverty of
thinking, which again leads to poverty of creation.

Man's activity without the philosophy that shows the way to shape man's destiny will surely
come to a failure because of poverty of thinking and creation.

What a deplorable result was produced by the politics devoid of a scientific philosophy that
has been shown in some countries where socialism was frustrated.

Arguing about the "end of philosophy" is only a sophism of reactionaries who are afraid that
people become awakened by scientific and revolutionary philosophy, which shows the way
for man to shape his destiny.

We should clearly know the mission of philosophy and make efforts to master the Juche
philosophy, which shows the people the way to shape their destiny and apply it in practice.

2. What is the Task of Philosophy.

A philosophical task is, an important task that must be fulfilled by a philosophy to discharge
its own mission.

On what principle a philosophy is explained and systematized, and whether or not it serves
for showing the way to shape man's destiny, depends on what it sets forth as its task and how
it carries it out. Therefore, if we are to establish a revolutionary, scientific and popular
philosophy that illumines the way to shape man's destiny, we should establish a question
clearly and find a correct solution to it.

What did the Marxist philosophy advance as its philosophical task?

Philosophical task is suggested by the demand of people's practice to shape their own destiny,
as a task of the time that must be carried out to satisfy such demand. But philosophies before
Marxism served for the interests of exploiting class, not for showing the way to hew out man's
destiny. Philosophical task reflecting the demand of certain times was suggested for the first
time by the Marxist philosophy.

Then, what did the Marxist philosophy set forth as its philosophical task?

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As said by the great leader Comrade Kim Jong II, the Marxist philosophy considered it as its
important philosophical task to clarify the essence of the material world and the law of its
motion.

The philosophical task of the Marxist philosophy reflected the urgent demand of the working
class's struggle to oppose the domination of the capital.

As a result of the emergence of the working class in the arena of history a new era began. It
was proved by the struggle of the working class to oppose exploitation and oppression by
capital in many European countries. The Chartist movement in Britain, riot of textile workers
in Lyon, France and the struggle of textile workers in Schllesien, Germany in the 30s and 40s
of the 19th century are the main examples.

A new historical condition of the revolution against capital urgently required a revolutionary
idea that could awaken the working class with the idea that capitalism is destined to ruin and
socialism is sure to win.

The clarification of the essence of material world and the law of its motion was suggested as
the philosophical task to meet such a requirement of the time.

To solve this philosophical task the founders of Marxism analyzed comprehensively the
classical German philosophy, especially the philosophies of Hegel and Feuerbach, and
critically accepted the rational essence of those philosophies. They founded the materialistic
and dialectical philosophy that the world is united with matter and continuously changes and
develops.

Marxist philosophy regarded it as a historical task to clarify the essence of the material world
and the law governing its change and development. This was a reflection of the requirement
of social practice in those days. There had arisen a practical task such as to eliminate the
domination of capital but realize the social emancipation of the working class. This task
demanded that they break through idealism and metaphysics which fatter capitalism and
preach its eternity, and provide the philosophical basis of the inevitability of the downfall of
capitalism.

Marxist classics ensured the victory of materialism and dialectics and founded the dialectical
and materialistic philosophy. As a result, they put philosophy on a scientific basis and
provided a premise for further developing philosophy.

This is the distinguished service rendered by the founders of Marxism in the history of
philosophical development. But the present era demand critical examination of the outlook.
It requires examining how far the Marxism can fulfill the task.

Then what are the conditions under which the Juche idea has been able to put forward such
philosophical tasks?

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Witnessed in the contemporary period of times that is different from the preceding times are
the revolutionary struggles of the masses of the people on a worldwide scale in a diversified
manner. Under such conditions, therefore, the question as to clarity the correct method for
carving out the destiny of man has been raised as the urgent one. To this end the laws peculiar
to social movement should have been clarified.

The great leader Comrade Kim Jong II said :

The Marxist philosophy raised as its major task the clarification of the essence of the material
world and the general law of its motion, whereas the Juche philosophy has raised as its
important task the elucidation of man's essential characteristics and the law of social
movement, man's movement.

To clarify the essential characteristics of man and the law peculiar to social movement is a
necessary task that should be solved by philosophy to fulfill its mission of showing the way
of hewing out man's destiny.

Of course, man should know the essence of the material world and the law of its motion to
shape his destiny. Man shapes his destiny in the material world. The material world is an
object that should be recognized and reformed by man to shape his destiny. Therefore, man
should know the essence of the material world and the general law of its motion in order to
shape his destiny through cognition and transformation.

But such activity alone is not enough to shape his destiny. The cognition and transformation
of the world is an undertaking for man and by man. Therefore, we say that the subject of
cognition and practice is man.

Then, what should be solved to illuminate the way to hew out man's destiny?

If philosophy is to illuminate the way for man to hew out his destiny, it is imperative to know
what kind of being a man is, the subject of cognition and practice.

When we say we know man, it means that we know him not as material and biological being,
but his essential characteristics as a social being fundamentally different from all other
material beings.

Only when we know the essential characteristics of man, can we clarify the correct way for
shaping man's destiny. Without knowing them, we cannot argue about the shaping of man's
destiny. If a correct way to shape man's destiny is to be shown, the law peculiar to social
movement should be explained.

Social movement, a movement of man, has a peculiar law different from natural motion. There
is no driving force in the natural motion, but there is in social movement. That is man.

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Natural motion takes place spontaneously by the interaction of material elements that exist
objectively, but social movements is caused and developed by the volitional action and role
of man, its subject, and their purposeful activities. Such social movement is governed by the
law peculiar to it, which is different from that in natural motion.

In order to shape man's destiny, we should know the law peculiar to social movement. Without
knowing it, no social movement can be made successful. Neither the revolutionary movement
to transform society nor the struggle to change nature would be possible. Fighters of the Paris
Commune fought bravely but failed, because they did not know the law of social movement,
to be more precise, the law of revolutionary movement. They made strategic and tactical
mistakes. That is because they did not know the law of revolutionary movement that they
should rally the broad masses, strengthen the motive force of revolution and enhance its role,
if they were to win victory in the revolution. Therefore, if philosophy is to teach the correct
way of hewing out man's destiny, it should elucidate the law peculiar to social movement.

After all, it is no exaggeration to say that the main task of philosophy whose mission is to
illuminate the way of hewing out man's destiny is to clarify essential characteristics of man
and the peculiar law of social movement, man's movement.

However, it is necessary to consider the question not only logically but also on historical
principle. Though clarifying the essential characteristics of man and the law peculiar to social
movement is an inevitable task of a philosophy for hewing out man's destiny, we should not
think that a solution to this task had been possible at any time, and instead, due consideration
should be paid to historical circumstances and conditions for its solution. Otherwise, we may
make such subjective mistake as to think that a child without teeth can eat beans.

In the previous time, subjective and objective conditions (in terms of social practice and the
development of philosophical thinking) had not been matured for raising as philosophical task
the question of clarifying man's essential characteristics and the inherent law of social
movement.

Marx said that history always suggest only the task that could be fulfilled. Later, the founders
of Marxism themselves said that at that time they could not pay attention to the question of
man.

Unlike from the previous time, in our time the revolutionary struggle of people has been waged
in a broad and diverse way on a worldwide scale. So the question of clarifying the way for
shaping man's destiny became an urgent task.

It is the Juche philosophy that has put forward the philosophical tasks of clarifying the
essential qualities of man and the laws peculiar to social movement and given solutions to
them with scientific accuracy.

Thus with the scientific clarification of the essential qualities of man and laws peculiar to
social movement, philosophy has come to be a perfect and scientific outlook on the world

xvi
namely and virtually that can fulfill its mission of clarifying the path to carve out the destiny
of man, and thus brought about a powerful ideological principle with which to lead the masses
of the people for independence to victory.

The historical task put forward by the Juche philosophy is on the premise of the essence of the
material world and the general law governing its change and development elucidated by the
preceding philosophy. In order to show man the path to shape his own destiny it has been
indispensable not only to clarify the essence of the material world and the law governing its
changes and development but also establish a new view of the world on the basis of the
elucidation of the essential qualities of man, and a law of socio-historical movement with man
as its subject in particular.

Truly, the historical task put forward by the Juche philosophy reflects correctly such demands
of the present times.

Thanks to the Juche philosophy, which clarifies the mission of philosophy and the historical
task of the present era, philosophy has become virtually a powerful ideological weapon which
shows man, the masses, the correct path to carve out their own destiny.

3. What is the Fundamental Question of Philosophy.

In order for philosophy to fulfill its mission and duty, it is necessary to raise correctly its
fundamental question and give an answer to the question.

The fundamental question of philosophy is the basis and starting point, which should be
answered primarily for the establishment of the outlook on the world.

There are a lot of questions to be answered for establishing a well-regulated philosophical

outlook on the world such as: what is the world, how the world changes and develops, how to
observe and approach the world, etc. (These points have been discussed in details later on).

The whole system and contents of a philosophy depend upon what is raised as the fundamental
question of philosophy and how it is answered.

The most basic and essential question that philosophy raises to give a unified viewpoint and
attitude to the world is the fundamental question of philosophy.

The fundamental question is to a philosophy, as the foundation is to a house. Without a strong

foundation, a house cannot stand firm. If the foundation is not strong, the building would
become out of perpendicular. The Tower of Pisa, which was inclined during its construction,
is now in danger of falling down, and so a project started to make it perpendicular.

If philosophy is to give a correct world outlook, it is necessary to find its fundamental question
and, on this basis, give answers to all the questions.

xvii
General Secretary Kim Jong II said:

In the past of the relations between substance and consciousness, between being and thinking
were regarded as the basic question of philosophy.

It was Friedrich Engels, one of the founders of Marxist philosophy, who referred to the
fundamental question of philosophy for the first time in history. He said in his work entitled
"Ludwig Feuerbach and the End of the German Classic Philosophy" that "the relationship
between thinking and being" is the "supreme question of philosophy" or "the great
fundamental question of philosophy in the modern times". This question comprises two
aspects: one is concerning the origin of the world or which is of primacy, material or
consciousness; the other is the possibility to take cognizance of the objective world or the
question of whether it is possible or not for man's consciousness to reflect the objective world
properly. With the Engels' point of view, it is possible to divide all the philosophies into two
camps: materialism and idealism. Those who assert the primacy of material and that the world
is an integrity of materials formed the camp of materialism and those who assert the primacy
of consciousness and that the world is created and dominated by spiritual beings formed the
other camp of idealism.

It was Engels who asserted that the relationship between material and consciousness is the
fundamental question of philosophy as a conclusion of his summing up of the history of
philosophical thoughts for 2000 years.

Historically philosophy was divided into two conflicting schools— materialism and
idealism— according to the view on the relationship between matter and consciousness. Those
who asserted that matter is primary and consciousness comes from matter formed the school
of materialism; on the contrary, those who asserted that consciousness is primary and matter
comes from consciousness formed the school of idealism.

It is the materialistic philosophy that regards material as the primacy, the origin of the world.
On the contrary, it is idealism that regards consciousness as the primacy, the origin of the
world.

In fact, materialism and idealism that had emerged in this way added various contents
respectively in the historical process; and the controversy between them remained for
thousands of years in a form of the question of the relations between material and
consciousness, between being and thought as the fundamental question of philosophy.

The disputes between materialism and idealism on the fundamental question of philosophy
ended when the Marxist philosophy of materialistic dialectics was founded.

The Marxist philosophy reviewed the history of philosophies and on its basis clearly defined
that the fundamental question that had gone through all philosophies was the relationship
between matter and consciousness. It explained that matter is primary and consciousness is
secondary, putting an end on this historical argument.

xviii
The question of the relationship between matter and consciousness is an important one that
should be solved in establishing the world outlook. But it does not mean that all the questions
arising in establishing the world outlook and illuminating the way of shaping man's destiny
can be solved if this question is elucidated. It is, by all means, the question on the origin of
the world and the source of cognition. But the more essential question on the relationship
between the world and man's destiny that gives answers to the questions of what is the
relationship between the world and man and whether man's destiny is decided by himself or
by the surrounding world is not included in it.

The dialectical materialistic world outlook of Marxism, which was evolved on a scientific
solution of the relationship between matter and consciousness, had essential limitations in
shaping the destiny of man.

Although Marxist philosophy provided a premise to indicate the path of carving out the destiny
of man by giving a scientific answer to the relationship between material and consciousness
and clarifying the essence of the material world and its change and development, it could not
give an answer to who is the master of man's destiny and how is it possible to carve out his
destiny.

In order to shape man's destiny, man should dominate and transform the world, but the
dialectical materialism did not give direct answer to the question.

While criticizing the previous contemplative materialism (which limited itself to the
interpretation of the world), Marx said that the point of issue is to change the world, calling
his philosophy the weapon to change the world.

It is necessary to have a correct understanding of Marx's words.

By calling his dialectical materialism the weapon to change, Marx meant that in order to
change the world, it is necessary to think and act as required by the dialectical materialistic
principle which gave a scientific clarification of the essence of the material world and the law
of its motion. The dialectical materialistic principle serves as a methodology in cognizing and
transforming the world but does not show the basic method to shape man's destiny.

It is because Marx's materialistic dialectics elucidating that the world is composed of

materials, changing and developing endlessly cannot give solution to the important question
arising in carving out the destiny of man: whether man can control the world or not or some
others but man plays a decisive role in doing so; what sort of viewpoint of and attitude toward
the world are necessary in order to recognize and transform the world.

The fundamental question of the Juche philosophy conforms to the mission of philosophy
which clarifies the road of shaping man's destiny. Since man's destiny is defined in relationship
between the world and man, it is necessary for philosophy to explain the relations between the
world and man, and the issue on man's position and role in the world in order to fulfill its
mission of clarifying the road of shaping man's destiny. Only then, is it possible to make clear
whether the master of man's destiny is man himself or the surrounding world and whether man

xix
or the surrounding world has the strength to shape man's destiny, and on its basis, to clarify
the way for him to shape his destiny.

Only with the knowledge that the world consists of matters and changes and develops
constantly, it is impossible to give answers to such fundamental and important questions
necessary for shaping man's destiny, as whether man can dominate the world or not, whether
he or any other being plays a decisive role in transforming the world or not and with what
viewpoint and attitudes one should approach the world to cognize and transform it.

In order to show the way of shaping man's destiny, it is important to raise the fundamental
question of philosophy in new way and on this basis build a new philosophy. This historic
task was fulfilled successfully with the creation of the Juche philosophy.

The Juche philosophy has newly raised the relationship between the world and man, and man's
position and role in the world, as the fundamental question of the philosophy.

The great leader Comrade Kim Jong II said:

The Juche philosophy has raised the relationship between the world and man and man's
position and role in the world, as the fundamental question of philosophy, clarified the
philosophical principle that man is the master of everything and that he decides everything
and on this basis, illuminated the absolutely correct way of shaping man's destiny.

The fundamental question of philosophy is the most basic question and starting point to be
solved before anything else in establishing philosophical outlook on the world.

Therefore, in order to correctly know the greatness, originality and scientific accuracy of the
Juche philosophy, it is necessary to understand what is the fundamental question raised newly
by the Juche philosophy.

The fundamental question of philosophy which the Juche philosophy newly raised is the
relationship between the world and man, man's position and role in the world.

It reflects the urgent requirement of our time when the oppressed humiliated masses of the
people turn out on a nation-wide struggle to shape their destiny.

The relationship between man and the world, man's position and role in the world, enables to
establish the world outlook showing the correct way for man to shape his destiny.

For the philosophy to serve the shaping of man's destiny, it must first of all clarify man's
position and role in the world for he lives and shapes his destiny in the world.

The world consists of nature, society and man. To maintain his life, man should have a close
relation with nature and society as his destiny is shaped in relation with nature and society.
This necessarily requires solving the question of the relationship between man and the world,
xx
man's position and role in the world to how the way of shaping man's destiny. So to speak, it
must be known whether man dominates the surrounding world or vice-versa and whether man
or some other being plays a decisive role in transforming the world or not. Only then, is it
possible to show whether or not man is able to shape his destiny by his own efforts, and if he
is able to do, what viewpoint on and attitude towards the world should man have. This is the
main reason why the fundamental question of philosophy newly raised by the Juche
philosophy most correctly shows the way of shaping man's destiny.

The fundamental question of philosophy raised by the Juche philosophy is that to be raised in
the view of centring on man. Previously, the fundamental question of philosophy was raised
in the view of centring on the objective material world proceeding from the viewpoint that
man is a part of the world, a material being. Being different from this point of view, the Juche
philosophy raised the fundamental question of philosophy in the view that man is an
outstanding being who is distinguished from all other material beings rather than the view of
regarding him as a part of the world.

The fundamental question of philosophy raised by the Juche philosophy, that is, the
relationship between the world and man or the question of the position and role of man in the
world, comprises two parts. One is the question of the position occupied by man in the world
and the other is that of the role played by man in the development of the world. In other words,
the former refers to who is the master, man or his surroundings. Or is it man who controls his
surrounding world or is it his surrounding world which controls man? The latter refers to which
plays the decisive role in the development of the world, man or his surroundings. Or is it man
who plays the decisive role in developing the world or is it his surroundings which play that
role in doing so?

The question of the position and role of man in the world raised by the Juche philosophy is
the fundamental question of philosophy with most scientific accuracy.

Raising the relationship between the world and man, man's position and role in the world, as
the fundamental question of philosophy is also the demand of development to philosophy
itself.

The question of man's position and role in the world presupposes the solution of the question
of the relationship between matter and consciousness. This means that the former could have
been clarified only on the basis of the solution of the latter. In this sense, raising man's position
and role in the world as the fundamental question of philosophy reflects the law of the
development of philosophical thinking.

The Juche philosophy has newly raised the relationship between man and the world, man's
position and role in the world, as the fundamental question of philosophy and thus illuminated
the absolutely correct way of shaping man's destiny and put the philosophical thinking of
mankind on a new high stage.

xxi
In fact, in order to clarify the path to carve out the destiny of man it was needed to have
proposed newly the fundamental question of philosophy and on the basis of which to have
founded a new philosophy. This heavy historical task was brilliantly sorted out by the
foundation of the Juche philosophy.

The reasons for why the Juche idea can become an original and scientific philosophy which
is distinguished from all the preceding philosophies, showing the most correct method to carve
out man's destiny are that it has raised newly the fundamental question of philosophy, given
it an answer and on the basis of which it has clarified all the questions concerning the outlook
on the world.

4. The Fundamental Principle of Philosophy.

Now it is to be seen what gives answers to the fundamental question of philosophy.

Fundamental principle of philosophy is a principle that gives answers to the fundamental
question of philosophy. The Juche philosophy clarifies the man-centred philosophical
principle that gives answers to the fundamental question — relations between man and the
world, that is, the position and role of man in the world.

The great leader comrade Kim Jong II said:

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.

This fundamental principle of the Juche philosophy is a new and original philosophical
principle as it newly raised man's position and role in the world as the question of philosophy
and gave a scientific solution to this.

The fundamental principle of the Juche philosophy is the principle, which becomes the basis
of its whole system. Figuratively speaking, it is as same as ground stones of a house.

The fundamental principle of the Juche philosophy is that man is the master of everything and
decides everything. That man is the master of everything is the principle that gives answer to
the position and role of man in the world. That man decides everything is the principle which
gives answer to the role of man in the world development.

It can be said that philosophy is a logical system of philosophical principles. The Juche
philosophy has many principles, all of which are clarified on the basis of its fundamental
principle that man is the master of everything and decides everything. All other principles of
the Juche philosophy proceed from this fundamental principle or being based on it.

The Juche philosophy not only proposed the question of the position and role of man in the
world as the fundamental question of philosophy for the first time in the history of

xxii
philosophical thoughts but also gave an answer to this question with the principle that human
being is the master of everything and decides everything.

Therefore, in order to understand the Juche philosophy correctly and profoundly, it is

necessary to know what the fundamental principle of the philosophy of the Juche philosophy
is.

The fundamental principle of the Juche philosophy consists of two points. One is that man is
the master of everything, and the other is that man decides everything.

xxiii
(a) Man is the Master of Everything.

That man is the master of everything shows the position of man in the world. Man is master
of everything means that man is master of the world and of his own destiny.

That man is the master of everything is an elucidation of the position of man in the world. The
term "master" is used in various meanings in our daily life. When we refer to "master", it is
the person who is in the position to possess some fortune or takes charge of a certain job. The
term "master" is used to show the relations of the people in variety such as the relations of
ownership, status and rank in society, and the position in a family. For instance, in exploiting
society, slavery or man servant calls his landlord master, in the family of a certain country
wife calls her husband master.

The word "master" used in the philosophy is not as general one. It is a philosophical concept
expressing man's position in the world. That man is the master of everything means that man
holds a position as master in the world. Man is not a being that is subordinated to the
surrounding world. On the contrary, he is a being that dominates and subordinates the world
to meet his demand.

There are various beings in the material world. But there is no other being but man that
dominates and subordinates the world to him.

Animals can preserve their existence and produce their next generation to maintain their
species only through their adaptation to the outside environment.

Lions, "king" of grassland, prey on weak animals, but it is not an act dominating the
surrounding world. It is an act of living through adaptation to the surrounding world. If there
were no prey, they would be destined to death.

Animals die massively when rivers and lakes dry up, which can be seen frequently in Africa.
But no animal digs a well to survive. This shows that animals survive through their adaptation
to the surrounding world, not dominating it. If animals cannot adapt themselves to the
surrounding world, there is no help for them but to die.

Man's position as master in the world is continuously enhanced. In the history of mankind
man's position as master of the world has been enhanced ceaselessly.

Man is the master of his destiny. Man's destiny is shaped through the transformation of the
world. Since man is the master of the world that lives dominating and subordinating the world
to him, he is the master of his destiny. Man is the master of the world means that he is the
master of his destiny. Master of man's destiny is just man himself.

In a nutshell, man is the master of nature and society, that is, he is master of the world and his
own destiny. This is man's position in the world.

xxiv
In the natural world, there exist various things and phenomena including inorganic substances
to living beings, which are deeply related one another. However, there are no other living
things but human being in the natural world which exist by putting the surrounding
environment under control.

Society, too, is part of the world surrounding human being. Human being is a social being
who has social relations with others and develops itself in such relations. Social relations
render incomparably greater influence on the people's ways of living and actions than nature
does so.

However, human being does not adopt itself to the given social circumstances but acts upon
the social relations purposefully and consciously to change them in his favour. This means
that it is not the society that controls human being but it is human being that dominates the
society.

The human being is the master who controls nature and society means that human being is the
master of its own destiny. It is because that by controlling nature and society human being can
carve out its own destiny.

However, it does not mean that man controls all spheres of the world. There are far vaster
spheres not still under the control of man. But man does not live by adopting it. His capacity
of controlling is expanding ceaselessly generation after generation.

As it clarified man's position as master of the world, the fundamental principle of the Juche
philosophy provided man with the basic guideline for their cognitive and practical activities,
so that he can exercise his right as master and fulfill his responsibility as such.

xxv
(b) Man Decides Everything.

That man determines everything shows the role of man in transforming the world.

That man decides everything means that man plays a decisive role in transforming the world
and shaping his destiny.

That man plays a decisive role in transforming the world has two meanings. One of them is
that only man plays the role in transforming the world, and another of them is that man is an
important factor that plays the decisive role in many factors acting in transforming the world.

There are many material beings in the world but the only being who conducts purposeful and
conscious activities to transform the world is man.

There is no other being in the world, which transforms the surroundings. Of course, animals
make changes in nature to some extent. When pine caterpillars are multiplied, a mountain is
stripped bare in a moment. We know the fact that African locusts finished off crops in tens of
thousands of hectares. Beavers build banks with trees to protect their nests. But all those acts
are not intended to transform the world.

They are instincts to preserve themselves. Animal's behaviour, therefore, remain unchanged,
whatever the long time passes.

Man plays the decisive role also in shaping his own destiny. Since man's destiny is shaped in
relations with the surrounding world, the conditions and circumstances of the surrounding
world exert influences upon shaping man's destiny. In particular, social relations and material
and cultural wealth formed and created historically have influence on man's activities.
However, the surrounding world is an object to be transformed by man, and social relations
and material and cultural wealth are also created and utilized by man. Accordingly, how man
acts defines the influence that the surrounding world gives upon shaping of man's destiny.

Some people may ask if material devices do play a big role in transforming nature. Today
when science and technology have developed considerably, material and technical means play
a big role in transforming nature. However big role material and technical means may play, it
cannot replace the role of man. Material and technical means are made and used by man.
Without the role of man, it is impossible to think of any role of the material and technical
means, such as intelligent robots.

Man plays decisive role in shaping his destiny.

Since the destiny of man is shaped through the transformation of the world, so man plays
decisive role in transforming the world means that man plays decisive role in shaping his own
destiny

xxvi
Human being transforms and changes nature and society in conformity with its own demand.
Because it is the most developed powerful being in the world, human being acts upon the
world of its own volition and transforms and changes it in conformity with its own demand.

Human being, however, grasps the laws governing nature and society through its cognizance
and practice and on the basis of which it transforms nature and society. Human being
transforms given things and phenomena in nature in favour of itself, creates more new things
and phenomena which have never existed before, abandons the previous old social relations
and establishes new ones.

There is no other being in the world that can help shaping man's destiny. In the age of science
and technology some people think that science and technology play a decisive role in shaping
man's destiny. Of course, science and technology play an important role in shaping man's
destiny today. But they are created and developed by man.

It is true human being's activities for transforming nature and society are conducted in the
certain objective conditions while making use of material and technological means.

It is human being that lays the objective conditions and utilizes the material and technological
means. Human being can convert the unfavourable conditions into favourable ones on its own
initiatives or let them matured in favour of itself; and the material and technological means
themselves can be innovated and made use of by human being for itself.

The human being plays the decisive role in transforming and developing the world leads to a
conclusion that human being also plays the decisive role in shaping its destiny. It is because
the human being’s destiny can be carved out through the process of the transformation of the
world.

The principle that man is the master of everything is closely related with the principle that he
decides everything. The decisive role played by man in the development of the world is
defined by the position of man as the master. Man is the most superior being who occupies
the position of the master in the world and therefore, he plays the decisive role in transforming
the world and develops the world purposefully and consciously.

The fundamental principle of the Juche philosophy scientifically clarified that man decides
everything and thus explained a truth that man should be brought up as a powerful being and
his role be constantly enhanced so as to transform the world and shape his destiny.

The fundamental principle of the Juche philosophy goes through all the principles of the
Juche-oriented world outlook. The viewpoint on and attitude towards the world, the law of
development of the world, the law-governed principles inherent to social movement and so on
are all based on the of the fundamental principles of the Juche philosophy and they are also
the application of this principle. The originality, truthfulness, revolutionary character and
scientific accuracy of the Juche philosophy are fully ensured, as they are based on its
fundamental principles.

xxvii
xxviii
 CHAPTER-3

THE PHILOSOPHICAL UNDERSTANDING OF MAN

Since man acquires the world outlook of philosophy and it is necessary for shaping his destiny,
so it should start with a correct understanding of man. Only on the basis of a correct
philosophical understanding of man, is it possible to correctly elucidate the view, attitude and
standpoint to the world.

After all, the level of the development of the world outlook and the degree of its completion
depend on the scientific accuracy of philosophical understanding of man.

The philosophical understanding of man has been changed and developed historically.

The question of man's essential qualities is not a simple academic issue, but a socio-political
issue reflecting the class interests. Historically, there have been serious arguments between
the progressive and the reactionary on the essential qualities of man.

in the past in philosophical arguments there were two views on the essential qualities of man;
one was the view regarding man as a spiritual being, and the other was the view regarding
man as a material being. It was because the previous philosophies considered the essential
qualities of man based on the relationship between matter and consciousness.

The idealistic philosophy regarded man as a purely spiritual being. This view ignores the
material bases of spiritual phenomena and insists independence of spirit, and ascribes the
essential quality of man to spirit.

Accordingly, it is the view that regards man as a being that is defined by supernatural and
mythical consciousness without any material bases. Idealism absolutizes one-sidedly the fact
that man has consciousness and consciousness commands his activities, and finds the essential
qualities of man in consciousness apart from matter. It can be said that it is connected with
religion in the respect that man is regarded as a being dominated by mythical consciousness.

According to the idealistic view that regards man as a purely mythical being, man is the
product of a supernatural and mythical being and his destiny is also decided by it.

The materialistic philosophy before Marxism regarded man as a simple material and biological
being. It denies the qualitative difference between matter and consciousness and neglects the
role of consciousness in man's activities, and ascribes the essential qualities of man to his
natural quality and biological body. In other words, it regards man as a being that is decided
by his inborn biological instinct. It opposed the idealistic view and asserted that man is not
born by the supernatural and mythical being but a product of nature and he has an instinct

xxix
common with a natural and biological being. Hobbes, Spinoza, Helvetius, D’Holback and
others belongs to this school.

According to the view of regarding man as a simple biological being, it is impossible to

distinguish the qualitative difference between man who is a social being acting purposefully
and consciously under the control of consciousness and animals, a biological being that is
controlled by an instinct.

In the philosophical argument on the essential quality of man there were the view of regarding
man as a mythical being and the view of regarding man as a material being. It was ascribed to
the fact that the preceding philosophies separated man from social relations and considered
him as an isolated being.

Regarding man as a purely spiritual being is obviously an idealistic view of neglecting the
material source of man's consciousness, and regarding man as a simple natural and biological
being is also an idealistic and metaphysical view that does not consider the qualitative
difference between man and living materials in general but explains man's activities with his
instinct.

The Marxist philosophy opposed the view of considering man as a super-historic and isolated
being and regarding his essential quality as the abstract possessed by each man, and thus
established the materialistic and dialectic view on man .

The Marxist philosophy defined the essential quality of man as the ensemble of social
relations. It means that he embodies various social relations. In other words, he is a being
living in social relations, a being defined by them. According to the Marxist philosophy, man
in reality is not an isolated being but a being that forms social relations to live. This essential
quality is defined not by mythical consciousness or inherent nature but by all concrete social
relations changing and developing historically. The essential quality of man was made clear
in social relations by the Marxist philosophy for the first time.

The Marxist philosophy's definition that the essential quality of man is the ensemble of social
relations is the view that regards man as a social being, thus rendering a great service in
overcoming the past unscientific view that regarded man as a purely spiritual being or a simple
material being.

However, the Marxist philosophy's view on the essential quality of man has limitations.

The Marxist philosophy clarified that man is a being that lives in social relations and is defined
by the social relations, but failed to clarify the essential quality of man distinguished
fundamentally from all other natural and biological beings, that is, the essential characteristics
of man. The definition that man is the ensemble of social relations is not an explanation on the
essential characteristics of man and such explanation cannot clarify the special position and
role of man in the world.

xxx
Most important in philosophical understanding of man is man's essential characteristics, that
is, what is the nature of man. The essential characterestics of man means the most essential
and fundamental qualities that are possessed only by man and no other material beings, and
without which man cannot call himself man.

Man's essential characteristics are sometimes termed as essential attributes, but they are the
same concept. In the sense of the inherent property of man, which no other material beings
have, it is termed essential characteristics, and in the sense of the qualities inhering in man, it
is termed essential attributes.

Only when man's essential characteristics, the human nature, is elucidated, is it possible to
give answer to the question of the essence of man, i.e. what being man is. In this sense, the
question of his essence is the question of his nature. Accordingly, the focus in philosophical
consideration of man is ascribed to elucidating man's essential characteristics. In history, the
understanding of man, man's essential characteristics, his nature in particular, has long been
argued in the world of philosophy. However, no philosophy has suggested it as the starting
and main point of the world outlook, and accordingly has failed to give a scientific answer to
it.

The Juche philosophy regarded for the first time in history the question of man's essential
characteristics as the starting point that philosophy should solve, and gave a scientific answer
to it, thus establishing a perfect philosophical understanding of man.

Comrade Kim Jong Il said:

It (the Juche idea) expounded is a social being with independence, creativity and
consciousness, and thus gave perfect philosophical elucidation of man.

This classical proposition gives the perfect Juche-oriented understanding of the essence of
man. The individual is linked to the larger family of mankind like the leaf to the branch or
branch to the tree. They have no value or life if separated. The same is the case for the
individual if he is separated from the family, i.e. the individual without a family has no value
or social life.

It means that as a social being man has to lead a social life. That is man is social being.

1. Man is a Social Being.

In philosophical consideration of man, the Juche philosophy starts in any case from the fact
that man is a social being. The philosophical consideration of man is to define the essence of
man in relation with the world as a whole, that is, to answer what being man is.

This is fundamentally different from the consideration of man in such individual sciences as
medicine, psychology and pedagogy, which take man as their subject matter.

xxxi
Important is what to take as a starting point in philosophical consideration of man. That is
because the essential characteristics of man, his nature, can be explained either correctly or
wrongly, according to the starting point taken.

If one regards man as a natural and biological being and makes it the starting point, one will
come to find man's essential characteristic wrongly in biological attributes. But, if one regards
man as a social being, one will find man's essential characteristics in social attributes.

Therefore, in philosophical consideration of man one must start from the point that man is a
social being.

What does it mean that man is a social being?

Man is not a simple material being, a biological being. Man is a social being. Here is the
fundamental difference of man from all other natural beings.

Then, what is a social being?

The great leader Comrade Kim Jong Il said:

That man is called a social being is used to distinguish him from natural being, for he lives in
social relationship.

The social relationship is derived from society, i.e. the relationship between the members of a
society.

That man is the social being means that man is a being that forms social collective and lives
and acts in social relations.

Man lives and acts not in isolation but in social collective, cooperating each other. This is the
mode of existence peculiar to man. Only by so doing, man could survive and make a
continuous development.

That man is a social being that forms social relationship and maintains and develops its
existence through cooperation with the collective is the characteristics of man distinguished
from a natural and biological being.

In order for man to transform nature and society and control them, man forms a social
collective and lives and works in a social relationship and transforms them purposefully and
consciously. Truly, herein lies the fundamental characteristics of man's social relationship that
are incomparably different from instinctive biological relations in which other living creatures
inhabit.

Social relationship is purposefully, consciously and actively established and developed by

man. Man is affected by social relationship. But man is not a simple being that is controlled
xxxii
by social relationship. Man forms social relationship to realize his demand and continuously
improves it in conformity with his demand and concrete conditions and circumstances. The
relationship formed and developed purposefully, consciously and actively by man as the
subject is the social relationship.

Only through forming a social collective and living and working in a social relationship, can
man have become human being who has got rid of the animal world.

Further, through cooperating with one another in a social relationship, man has maintained his
existence and continued to develop himself.

With such a mode of existence, people in the primitive society have been able to advance step
by step, overcoming severe conditions of nature and creating the culture of pre-historical age,
though they had only stone instrument and club. Of course, there are such gregarious animals
as ants and bees that have a strict "order" that resembles social relationship. However, the
relations of such living creatures in groups have been formed spontaneously in the course of
evolution and have been maintained spontaneously with the help of instinctive genetic
information. However, this is neither social relationship nor social collective; it is a mode of
life controlled by instinct. That is why such a life mode has not changed in all other being.
However, the collective life of man changes and develops constantly with the passage of time.
The scale of social collective changes and the relations of cooperation among people also
develop. This shows that man forms social relations consciously and lives in social collective.

Only man in the world forms and lives in social collective.

Accordingly, any other material beings other than man are not included in the concept of social
being. Here, one might argue that the material wealth of society, one of the constituents of
society, could be included in social beings, for it is different from other things that exist in
nature. For example, the factories and enterprises, their products and mechanical means such
as machine tools, tractors and cars cannot be found in nature, so one may think that they can
be regarded as social beings.

Of course, the material wealth of society is created socially by man, so it is different from
natural things, the material beings. But, it cannot be called a social being. Since social
relationships are formed by people and are not the material substances that exist objectively,
they cannot be included in the concept of social beings.

Here, we should not confuse ourselves the concept of social being mentioned in the Juche
philosophy and the one used in Marxist materialistic conception of history.

The term, a social being, was used also in the Marxist philosophy. The Marxist philosophy
used the term, a social being, as a concept meaning material conditions and economic relations
of social life that exist objectively and define social consciousness.

xxxiii
The Marxist philosophy applied the relationship between matter and consciousness to social
history and divided society into a social being and social consciousness, and asserted that a
social being defines social consciousness.

According to the Marxist philosophy, social being is outside of social consciousness and it is
a material condition of social life defining social consciousness. Natural and geological
environment, population destiny and the mode of production are included in the material
conditions of social life and among them the main was the mode of production which consists
of productive force and the production relations.

The fundamental principle of materialistic conception of history that social beings determine
social consciousness is the application of the principle of philosophical materialism that matter
or being determines consciousness or thinking, to socio-history.

The founders of Marxism evolved the basic principles of historical materialism and used the
concept social being as a concept meaning the material conditions and economic relations
which exist objectively in social life, which is distinguished from social consciousness.

The Marxist philosophy regarded man as a component of productive force, as the ensemble
of social relations, thus included man in the concept of social being. In other words, it regarded
material conditions and economic relations of social life as the social being and also included
man in the concept of social being.

If one confuses the concept of social being used in the Juche philosophy with the one in
Marxist philosophy, one would think not only man but also social wealth and social relations
are all included in the concept of social being.

In this case, the fundamental difference between man and his products, social wealth and
social relationship, becomes obscure, and furthermore, it is impossible to give answer to the
question by what the essential characteristics man is.

The concept of social being used in Juche philosophy is the concept that only man lives and
acts in social relationship, different from natural and biological beings.

Thus, the Marxist philosophy uses the term social being, as a concept meaning material being
defining social consciousness, whereas the Juche philosophy uses it as a concept defining the
essential qualities of man, in other words, as a concept expressing a being with an attribute of
dominating and transforming the world. Herein lies the fundamental difference between the
Juche philosophy and the Marxist philosophy in understanding the concept of social being.

Since social wealth and social relationship are created by man, they only belong to society,
they are not social beings.

xxxiv
If social wealth or social relations are included in the social being, the fundamental difference
between man and social wealth and social relations becomes ambiguous. Man alone is a social
being who creates and enjoys social wealth, forms social relations and transforms it.

Social wealth and social relations belong to society and do not exist of their own. They are
after all the products of man as a social being.

The Juche philosophy shows that man is the only social being and also that man is a positive
being that forms social relationship actively and improves and controls it purposefully and
consciously.

Man is the master of the social relationship. Man forms and improves the social relationship.

The social relationship is a prerequisite for man to live and develop as a social being; it has
an influence on man's life and activities to a certain extent.

The individual learns social values only from the family and the tribe which form a natural
social structure engineered by no particular individual.

Progressive social relationship or social system has a positive influence on the people's life
and activity, but reactionary one hinders them.

The reactionary exploiter system in which landlords and capitalists are the masters of
production restrains the creative initiatives of the working people, but the progressive socialist
system in which the working people are the masters of production gives full play to their
creative enthusiasm. This shows that people are restrained by social relationship. However,
this does not always mean that man is restrained by social relationship.

It is unavoidable for man to be restricted by social relationship, but this fact is not the main
aspect in the relation between man and social relationship.

Though he is restrained and influenced by social relationship, man is not a passive being. Man
is the agent and motive force that forms social relationship. In social life, man, as an active
being, not only forms different social relations— political, economic, ideological and
cultural— but also improves and controls them to meet his demand for independence. By
eliminating the old social relationship and establishing a new social relationship and social
system to meet his independent aspiration and demand, man develops social history and
shapes his destiny. In relation between man and social relationship, the fundamental and
essential aspect is that man forms social relationship on his initiative and develops it to meet
his will rather than those social relations restrain him.

By making it clear that the fundamental and essential point is that man forms social relations
on his initiative and reforms and controls it with will and purpose, the Juche philosophy
perfectly explains the true meaning of the conception that man is a social being. The concept
of social being used in the Juche philosophy has an original meaning that defines the essential

xxxv
characteristics of man. This means that man, the social being, has the essential characteristics,
which no other material existences have.

In other words, the social being is a being with essential characteristics — Independence,
Creativity and Consciousness. The being devoid of these essential characteristics cannot be a
social being in any case.

Since it is explained that as social being man has such essential characteristics as
independence, creativity and consciousness, it has become clear that why man alone becomes
the being that forms social relationship on his initiative and reforms and controls it.

What is the originality of the Juche-oriented view that man is the social being?

In order to understand the originality of the Juche-oriented understanding that man is a social
being, it is necessary to review the arguments of the previous.

Before the emergence of the working class philosophy, no philosophy regarded man as a social
being. Bourgeois and metaphysical materialists regarded man as a natural and biological being
and ascribed the essential attribute peculiar only to the instinctive biological attribute for
maintaining physical existence alone.

The preceding philosophy of the working class regarded for the first time, man as a social
being, not a simple natural and biological being. Marxists criticized the biological and abstract
view that considers man outside social relations and defined the essence of man as the totality
of social relations.

This was the first recognition of man as a social being and made a great progress in
philosophical understanding of man.

However, the understanding of man as a social being explained by Marxism has essential
limitations.

First, it stressed in a one-sided way the aspect that man is restrained by social relations and
develops according to their change and development, failing to see the active and positive
aspect that man forms and transforms social relations consciously. This is because they put
too much stress on the decisive function and role of material and economic aspect in criticizing
idealistic view of man.

Secondly, the Marxist philosophy failed to explain the essential characteristics of man as a
social being. Since it paid the main attention to clarifying man as a social being that is
restrained by social relations, not as a simple biological being, it couldn't give answer to man's
essential characteristics.

This is why it failed to stress the aspect that man forms social relations positively and improves
and controls them to meet his demand.

xxxvi
Thirdly, the Marxist philosophy did not include man alone in the concept of the social being.
Marxist founders considered the essence of man in social relations, and included in social
beings the material conditions and economic relations of social life which exist objectively
and are reflected in social consciousness.

This shows that though the preceding philosophy of the working class suggested for the first
time that man is a social being, it could not give a perfect scientific answer to it.

The concept that man is a social being has been clarified perfectly and comprehensively by
the Juche philosophy.

2. Essential Characteristics of Man.

History is created because of the role played by masses, and society also develops because of
this role. People are the arbiters of everything means people are the masters of society and
arbiters of their own destiny. Everything is determined by man means that he plays decisive
role in society in determining his own destiny. Man is the master of the world and plays the
principal role in its development. Man alone is responsible for changing his lot and he has this
ability.

Man is the real actors in the change of nature, society and for that matter the whole worId.
The above philosophical principle regarding man's position and role is the basis for
determination of principle and ideology. This philosophical principle is based on the
exposition of the essential characteristic of man.

The essential characteristics of man, a social being, are independence, creativity and
consciousness. That is why man is called a social being with independence, creativity and
consciousness.

(a) Independence: A trait inherent in the nature of man.

What kind of attribute of man is independence?

The great leader Comrade Kim Jong II said:

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.

The attribute of social man who is desirous of living and developing independently as the
master of the world and his destiny, is independence. In other words, independence is a quality
of man that makes him dominator of the world and master of his destiny.

Independence is, first of all, man's quality that opposes all sorts of subordination and
subjugation.

xxxvii
Influenced by nature, man is desirous of living freely, departing himself from nature and
throwing off the fetters of nature. That is why man does not tolerate any kind of subjugation
of nature and opposes them.

However, animals, as a part of nature, are entirely subordinated to it. They survive by adapting
themselves to nature unable to confront themselves with it.

Though man lives in social relations and is influenced and restrained by them, he does not
want to be subordinated to society. Accordingly, as long as there is subordination of society,
man fights against it.

It is one of the aspects of independence of man to oppose all sorts of subjugation and
subordination surrounding him.

Independence is an inalienable aspiration of man a social being. Driven by this aspiration man
searches more prosperous and independent life, breaks the chains one after another enslaving
him, fights against all sorts of social oppression and uses everything for his own interest. No
other creation is gifted with this quality.

However, animals cannot transform the surrounding world to make it serve them, they
transform themselves and adapt themselves to nature. If animal cannot adapt themselves to
nature, they would be extinct. All animals, without exception, are subordinated to nature
because they cannot subordinate the surrounding world to them.

Independence is the life and soul of man — as a community of social beings as they are.
Alongside his physical life man has a social and political life too. Social life of a man is more
valuable than his physical life. Existence of social and political life has raised him to the status
of a human being. Bereft of social and political life, he is no better than a dead man even
though may be physically alive. Such a person is hardly distinguishable from other animals.
Moreover physical life has its limitation. But social and political life is immortal which is
handed over to future generations. The revolutionaries hence consider death in the struggle for
freedom more glorious than living as slaves. Since man is to live in social life he is to ensure
his freedom by breaking the shackles of slavery of social life.

Man's demand for independence grows as days go by.

The demand for independence is classified into the collective and the individual.

The collective's demand for independence is the common demand of social collective for
independent development, whereas the individual's demand for independence is the demand
that an individual has as an equal member of social collective, the demand that he or she
deserves to be given back by the collective for his or her contribution to the social collective.

The individual's demand for independence is fundamentally different from individual greed
that ignores the collective and subordinates all things to the interests of the individual.

xxxviii
In the demand for independence, the collective's demand for independence is primary. Only
when the collectives demand for independence is met with credit the individual's demand for
independence is also fully ensured.

The demand for independence is the essential one that social man has in relation with the
world. That man has independence means that he has the demand for independence.

However, it does, not mean that independence and the demand for independence is the same.
Independence is the concept that expresses the essential characteristics of man who has the
demand for independence and acts independently, whereas the demand for independence is
the concept that expresses the essential demand of man as the dominator of the world.

(b) Creativity: An attribute which determines the course of

human struggle.

What kind of attribute of social man is creativity?

The great leader Comrade Kim Jong II said:

Creativity is an attribute of social man who transforms the world and shapes his destiny
purposefully and consciously.

Creativity is the essential nature of social man who transforms the world and shapes his destiny
purposefully. In other words, creativity is a quality of man that makes himself the sole
transformer of the world to shape his destiny.

Man is a creative social being. By using creative power man creates new thing, out of the old
and go on with newer creations. By use of this quality man can shape the society and nature
to meet his needs. The species who live in this earth today existed even hundred thousand
years ago. With the change of environment other species may become extinct but man goes
on to use the changed nature for his own development. Of course, it does not mean that man
is totally immune from the influence of nature. As a creative being man continuously changes
the world and his own destiny with consciousness and a purpose. Creativity endows man, with
the power of changing the old and making the society and nature more suitable to his needs.

Originally, the word "creation" mans making the new. Making the new has two meanings:
one is to make the new which has not existed in the real world, and the other is to transform
the existing old one into a new one.

First of all, creativity is a quality of man who transforms in a new way the old one which has
already existed in the world.

Man transforms the old in the world to realize his demand for independence.

xxxix
Man changes unfavourable natural conditions into more useful and favourable ones. For
instance, people block the river to use water for irrigation and generating electricity and
reclaim the tideland into paddy fields to produce grain. There are many other examples to
take.

In the field of society, too, man improves the irrational aspects of the existing social system
into the rational ones.

In the field of society, people establish a new social system and build a new society. The
historical testimony is that people have put an end to exploiter society and built a progressive
socialist system. The quality of creating the new which has not existed in the real world is the
main aspect of man's creativity.

Creativity like independence, is an essential quality of man— the social being

(c) Consciousness: An attribute which provides inspiration

and strength in achieving victory.

What kind of property is consciousness?

The great leader Comrade Kim Jong II said:

Consciousness is attribute of social man. which determines all his endeavours to understand
and reshape the world and himself.

Man is a conscious social being. Because of this quality man can understand and change
everything. He can understand society and its dynamics and moves the society forward
according to his wish. Consciousness guides the aspiration of independence and creative
efforts of human beings. Consciousness reflects the interest and demand of man. According
to this interest and demand his consciousness reflects the material world.

Consciousness is an attribute of social man, which determines all his activities of cognition
and practice.

Consciousness is, first of all, an attribute of social man which determines all activities to
understand the world and himself.

Man must understand the world and himself to shape his destiny. Without knowing himself
and the world, man can neither transform the world nor shape his destiny to meet his demand
for independence with will and purpose.

Animals cannot understand the world and themselves.

xl
It is only man who understands the world and himself purposefully and consciously. With
consciousness, man conducts the activity of thinking to understand the essence of things and
phenomena, the law of their motion and himself.

Animals conduct biological activities according to instinct. Biological instinct cannot lead to
the activity to transform the world. Animals also exert influence upon the change of nature.
Caterpillars could eat up thick forests. But it is not the activity to transform nature but the
result of their instinctive activity.

Consciousness is inseparably linked with the conscious. there the word "the conscious" is used
to distinguish it from consciousness).

What is the conscious?

The conscious is a higher function of the brain, the most developed organ among physical
organs of man.

The conscious grants purpose and consciousness in the cognitive activities to understand the
world and himself and in the practical activities to transform the world and himself. It also
stimulates, coordinates and controls these activities.

Then, a question might arise whether consciousness and the conscious are the same concept.

Consciousness and the conscious is inseparably linked with each other, but they are not the
same concept.

The conscious is the concept which expresses the higher function of man's brain, whereas
consciousness is the concept which expresses the essential attribute of man who has the
conscious.

The conscious is largely divided into ideological consciousness and knowledge. (These
matters have been dealt in details in Chapter-8.)

Co-relation between Independence, Creativity and Consciousness.

In man's activity, these three characteristics are always expressed in an integrated way.
Manifestations of these characteristics in man's activity do not find their expression
individually.

The three characteristics—independence, creativity and consciousness—are always expressed

in man's activities in an integrated way.

Taking the building of a house for example. It is an independent and creative activity to protect
man himself from the influence of the outside world, such as rain and wind, cold and hot and

xli
at the same time it is a conscious activity which is conducted purposefully and consciously.
The same can be said of all activities, such as getting food and clothing.

In this way, the three characteristics of social man are closely interrelated with each other, so
that they are expressed in a uniform way.

What are the relations of the three?

Independence is the factor that gives a full play to creativity, and creativity is the guarantee
for ensuring independence.

With the purpose of living and developing independently as the master of the world and his
destiny, man transforms the world and shapes his destiny creatively. No man in the world
conducts activity with no demand. The higher the sense of independence is, the further man
displays his creativity. So, the greater the demand to live and develop as the master of the
world and his destiny, the more active his creative activity.

Consciousness is the precondition and guarantee for independence and creativity.

That consciousness is the precondition of independence and creativity means that man
acquires independence and creativity through consciousness. And that consciousness is the
guarantee for independence and creativity means that man can give full play to independence
and creativity.

Without consciousness which determines man's activity to understand and transform the
world and himself, it is inconceivable for man to have not only independence which enables
him to live and develop as master of the world and himself but also creativity which enables
to transform the world and shape his destiny.

With consciousness, man makes his demand for independence and conduct creative activity
to realize it.

The higher consciousness man has, the deeper knowledge of the world and himself he has and
the more powerful his creative activity to be the master of the world and his destiny will be.

Independence, creativity and consciousness are the social virtues of man which are changed
and developed socially and historically.

All changes and developments since the primitive age upto the present day civilization have
been possible because of man's aspirations for independence and his creative genius. The
creative power of man is always in a process of development. Although men are the creators
of history and the prime force for progress and change they cannot play their roles as masters
or make out the way toward the goal independently. For this, as masters they must acquire
consciousness and thereby know the scientific path of their goal. It may be mentioned here
that class and social positions alone do not determine man's consciousness and outlook, his
ideological thinking determines his consciousness and outlook basically. For instance, a

xlii
worker infected with or influenced by the reactionary idea of the exploiting class or having no
scientific idea about society and nature, is bound to have an outlook not different from that of
the exploiters. In the same way a wealthy person particularly one belonging to middle class or
intellectual group having a scientific outlook about society and nature is likely to have an
attitude similar to that of the exploited.

The history moves forward through the aspirations of independence, creative efforts and
conscious struggle of man and depending on it man's strength is enhanced as master of society.

xliii
 CHAPTER-4

THE VIEW OF THE WORLD AND THE LAWS OF CHANGE AND

DEVELOPMENT OF THE WORLD

The view of the world is an important component of the philosophical world outlook and
constitutes one of its basic contents.

The view of the world means how the world is approached and explained. In other words it is
a view of what the world is and how it changes and develops.

As man lives in the world and shapes his destiny while transforming the world, it is very
important for him to know what the world is. It is obvious that, it is impossible to transform
the world without knowing it.

Due to the limitations of philosophical thinking, however, a correct view of the world was not
given in the past. Hence, there were many failures and turns and twists in transforming the
world and it was impossible to achieve greater success in this work.

It is only in our times that a correct view of the world has been clarified perfectly.

The Juche philosophy elucidates a new view of the world on the basis of a new philosophical
clarification of man.

1. What is the World.

The question of what is the world is the clarification of the essence of the world. Juche
philosophy gives a new scientific answer to this question by focusing on of man.

The great leader Comrade Kim Jong II said:

That the world is dominated and reshaped by man is a new viewpoint on the world in relation
to man.

If man, who holds the position of master in the world and plays a decisive role in its change
and development, is turned away and ignored, it is impossible at all to know what the world
is.

Only when the world is considered by focussing on man, can it be said that the world is the
object, which is dominated and transformed by man.

Every individual in the world should be aware of these realities and work accordingly, so that
his action may be worthwhile.

xliv
(a) The World is the Object, Which is Dominated by Man.

In the past the view that man is dependent on the world was prevalent. On the contrary, there
was no such view that man dominates the world. Only the Juche philosophy elucidated the
new view point that the world is dominated by man.

The world where man lives consists of man and the surroundings. It largely consists of nature
and society.

Let's consider first the relation between man and nature.

If the relation between man and nature is considered by focussing on man, there will be quite
a contrary view that man is not subordinated to nature, but man dominates nature.

Man does not adapt himself to unfavourable natural conditions like animals, nor does he seek
for favourable ones. Many examples can be taken to prove that people make nature to serve
them. Nature is infinite and the strength of nature is huge, but it is a part of the world, which
is dominated by man.

The same can be said of the relation between man and society. With the birth of man, a special
sphere, which is called "society", came into being to be included into the world.

Society, along with nature, is an important environment of man's life. People live and develop
in the social relationship by forming a social collective and uniting their strength and wisdom.
Just as man cannot live without nature, he cannot exist apart from society. The relationship
between an individual and a group is a social relationship.

Though society, unlike nature, is a world formed by man, yet he is influenced and restricted
by it.

Man lives and conducts his activity in keeping with the given social system and material and
mental conditions. In the feudal system farmers have to live on tenant farming and in the
capitalist system workers have to live by selling their labour. That man is influenced and
restricted by society finds its expression clearly and seriously in the fact that the working
people in the exploiter society suffer harsh exploitation and oppression.

Since the appearance of the exploiter system in the history of humankind, millions and tens
of millions of working people have been deprived of their dignity and value as human beings
and overdriven like a beast of a burden. They had to live in hunger, poverty, hard labour and
ill-treatment due to harsh exploitation and oppression. It is the reality of the exploiter society
that the working people can never change their situation however they work.

Such phenomena show that man, free from the fetters of nature, is subordinated to the society
built by himself. Some people deplore that man has become a slave of his product and some
think that they cannot escape from sufferings, hard labour and slavery.
xlv
Is this indeed the essential aspect of the relation between man and society? No. Man is not at
all a being subordinated to society. Man is not a passive being that is only influenced and
restricted by society.

If one correctly sees through the reality of society, it can be said that it is not society that
dominates man but vice versa.

Through their positive activities, people improve society continuously to meet their demand
and interests by changing the outdated, contradictory and inhuman society in which money
and goods are appreciated, into more progressive and rational one. Looking back upon history,
human society has been replaced from the slave owing society to the feudal society, from the
feudal society to the capitalist society, from the capitalist society to the socialist society, the
cradle of life in which man become free from the social bondage, for the first time and became
genuine master.

Though a complicated process accompanies such a change, it clearly proves that man is the
dominator of society and this can be said to be the truth of the relation between man and
society.

As is seen, man is not subordinated to nature and society, but dominates them. Therefore, the
world is, in fact, an object, which is dominated by man.

The view that the world is dominated by man doesn't mean that everything in the world is
dominated by man actually. Even from the point of view of today, to say nothing of ancient
times, man does not dominate all spheres of the world. In other words, man is not yet free
completely from the fetters of nature and society.

That the world is dominated by man does not mean that man actually dominates the whole
world, but that the world is the object of man's domination and that man dominates the world.
As history advances and man develops, the infinite world will be more and more under the
control of man.

We have so far dealt with the question that the world is the object dominated by man. This is
one of the aspects of the view of what the world is and how to understand the essence of the
world.

Now let us consider another aspect of this view.

(b) The World is the Object, Which is Transformed by Man.

That the world is the object, which is transformed by man, means that the things and
phenomena of the world are transformed into the world that serves man through his role. Man,
while living in the world, shapes his destiny by transforming the world to meet his will and
demand.

xlvi
That the world is transformed by man is proved well by the process of the change arid
development of nature and society through his role.

Now, let's see the change and development of nature brought about by man's role.

Man's huge creations such as factories, enterprises, towns and so many inventions and
innovations are clear scenes of the transformation of nature by man.

The transformation of the world by man can also be clearly shown in the social sphere.

Society came into being together with man's emergence and it is a part of the world that was
formed by man. Therefore, in the social sphere, unlike in the natural sphere everything is
transformed and developed by man. All material and spiritual wealth of society is created and
developed by man and all kinds of social relationship are formed and changed by man. As a
result, society is more and more changed into better one to live in for people.

As is seen, man is the transformer of the world and the world is the object of transformation
by man.

There is one question that must be made clear in connection with that the world is transformed
by man. It is that the view that the world is transformed by man should not be understood as
that all changes of the world are made by man.

There are innumerable changes and developments in the world, which are made independent
of man.

Therefore, that the world is transformed by man does not mean that all the changes of the
world are made by man, but that the world is ceaselessly transformed by man.

As man develops, more and more things and phenomena of the world are transformed by man
and the extent of transformation of the world by man increases ceaselessly. Although there
are objects and sphere in the world, which have not yet been transformed by man in the world,
there are no objects or spheres that cannot be transformed by man.

The two aspects of the essence of the world, that is, that the world is dominated by man and
that the world is transformed by man are inseparably connected with each other.

If man fails to transform the world and adapts himself to the given environments, he cannot
dominate the world, and if man fails to dominate the world and is subordinated to the given
environments, he is unable to transform the world.

The increase of the extent of domination of the world by man and that of transformation of
the world by man are also inseparably connected with each other. The extent of man's
domination of the world increases in accordance with the increase of the extent of man's

xlvii
transformation of the world, and the former is the basis of the latter. In such relationship the
world is all the more dominated and transformed by man.

(c) Why is the World the Object, Which is Dominated and

Transformed by Man.

The world is dominated and transformed by man, because, first of all, man is the most
developed and powerful being in the world.

As we have seen above, man is the social being with independence, creativity and
consciousness.

Because man is a being with independence, he does not tolerate any fetters and subjugation of
the surrounding world, and transforms actively the surrounding world by his own efforts to be
free from them. In the long run, he gets free from them and subordinates the surrounding world
to him. Nevertheless, animals however developed they may be cannot resist the fetters of
nature and will become extinct unless they adapt themselves to nature, because they have no
independence. That it why animals are unable to separate themselves from nature and are
subordinated to it.

Man is a social being with creativity. Because he has creativity, man, in keeping with his own
will and demand changes and transforms the world to be more useful and beneficial to him.

No other material beings except man have creativity and so they fail to transform and change
the world in keeping with their desire.

Man is a conscious being who understands the world and himself and regulates and controls
his activity. Because he has consciousness, he dominates the objective world which is moving
spontaneously, purposefully transforming and changing it.

Elephants and whales are most muscular in the natural world, but they are helpless before the
caprice and mystery of nature and subordinated to it because they have no consciousness.

Consciousness is indeed the basic factor which makes the human being most developed and
powerful.

Because man is a social being with independence, creativity and consciousness, the world is
inevitably transformed and dominated by man.

Another reason why the world is dominated and transformed by man is that it consists of
materials and that all things and phenomena in the world move according to a definite law.
The world is inter-linked in general and moves according to its own law.

xlviii
The world is the material world which is made of materials. This means that the origin of the
world is material.

Because the world is made of and integrated with materials, man is able to dominate and
transform it. If the world is mysterious, man can neither understand nor transform the world
and accordingly he can not dominate it.

All things and phenomena in the world are closely interrelated with each other. This means
that they are dependent on and restricted to each other. There is not a stingle thing or a
phenomenon in the world, which is outside correlation and is isolated.

The world changes and develops continuously. There is not a single thing or phenomenon
which is unchangeable and immutable forever in the world.

The world advances through one of the regular cycles of the movement of history.

The change and development of the world is not an accumulation of confusion and disorder;
it is made according to certain laws. The change and development of nature is made according
to the laws of physical, chemical and biological movement, whereas that of society is made
according to the laws of social movement.

Since the things and phenomena in the world are closely linked with each other and ceaselessly
change and develop according to a certain laws, man can understand and make a use of them
and transform the world in keeping with his own will and demand. Accordingly the world is
transformed by man. If all the things and phenomena in the world are isolated from each other
and are immutable or if they move in disorder not in conformity with a certain rules, man is
not able to understand and transform anything and phenomenon, and it is, impossible for man
to transform the world.

So far, we have considered that the world is the object, which is dominated and transformed
by man. In other words, the Juche-oriented view of the essence of the world has been
considered.

Now let's consider the principles and laws of the change and development of the world.

2. How does the World Change and Develop.

The world is dominated and transformed by man. This is done in accordance with certain
principles and laws.

Only when man knows this, can he dominate and transform the world purposefully and
consciously.

Then, what is the law of the domination, transformation and development of the world?

xlix
(a) The World is Transformed and Developed by Man's Positive Activity.

By what factors the world is transformed and developed? Various factors influence the
transformation and change of the world. They can largely be classified into the objective factor
and the subjective factor. The objective factor is technical means or social relationship, and
the subjective factor is the positive activity of people themselves.

The main factor amongst the two is always the positive activity of people. This is because it
is only through people's positive activity the world is transformed and developed and the
objective factor influencing on it is also created and used. Therefore, that the world is
transformed and developed by man's positive activity is the law, which clarifies the main
factor of the transformation and development of the world, we can say.

That the world is transformed and developed by man's positive activity means that it is
transformed and developed by the independent, creative and conscious activity of man.

Man conducts a positive activity to realize his independence and the world is ceaselessly
transformed and developed, thanks to his activity.

Since the dawn of history, society has been changed and developed from the primitive society
to the socialist society through the slave-owning, feudal and capitalist societies.

Was this made naturally just as day comes after night and spring comes after winter? Or was
this made spontaneously by the action of material conditions of society? Neither of them is
true. That was possible only by man's positive activity. In other words, it is the fruition and
gains of people's bloody struggle.

Such historical facts show that it is the universal truth that the world is transformed and
developed only by man's positive activity.

Let's consider now the other aspect of the law of the domination, transformation and
development of the world by man.

(b) The World is Changed in the Direction of Serving Man.

A real change means the access of the whole of humanity to the freedom and happiness. It
implies the advent of a better world.

That the world is changed to serve man means that it develops in the direction of realizing
man's independence. In other words, it means that the world develops in the direction of
enhancing man's position in the world. This is the law, which clarifies the direction of the
development of the world.

Then why is the world changed to serve man? What is the necessity?

l
The basic aim of man's activity to transform and change the world is to make the world serve
him. The transformation and change of the world itself is not the aim of man's activity. Man
conducts activity to transform and change the world ceaselessly in order to create more
favourable environment and conditions for his living.

Meanwhile, the demand and ability of the people to live independently and capacity to
dominate the world increase continuously through their lives and practical activity. Therefore,
people's activity to make the world serve them continues from generation to generation. For
such reason and condition, the world is inevitably changed in the direction of serving man
better.

Then how does the world change and develop towards the direction of serving man?

First of all, the sphere dominated by man and the objects which serve man, continue to
increase.

The change and development of the world is also made in direction of the further increase of
the extent of man's domination of the world and of the continuous rise in the qualitative level
of the objects which serve man.

At the dawn of human society, the level of man's domination of the world was only visible
and touchable and the qualitative state of the objects, which served man was primitive.

The extent of the domination of nature by the primitives was such that they trimmed stones to
make tools, used the leather of animals as their clothes and lived in caves. No big differences
were found between them and natural things. However, in our times, passing through the
ancient times and the mediaeval ages, stone tools were changed into computers and robots,
clothes made of animals’ leather into those made of nylon, vinalon and other fabrics, and cave
houses into magnificent skyscrapers. Man has developed nuclear physics, and gene
engineering to delve into the microscopic world and changed it into the world that serves man.

That the world is changed in the direction of serving man is the inevitability and main trend
of history. This shows that the change of the world in the direction of serving man is the
principle law of the domination, transformation and development of the world by man.

There is another important principle and law of the domination, transformation and
development of the world by man.

(c) The World is Transformed and Developed more Quickly as

Man Develops.

That the transformation and development of man is quickened with the development of man
means that it is accelerated as man develops and his role enhances. Man transforms and
changes nature and society and, at the same time, he develops himself, too. The process of
transforming and changing nature and society by man is the process of increasing his own
independent ideological consciousness and creative ability.
li
The process of the acceleration of transformation and development of the world along with
human development is proved by historical facts.

The process of the transformation and development of nature has been accelerated historically
along with human development.

The transition from stone tools, the first working instrument of humanity, to iron tools took
hundreds of thousands of years. It took over a thousand years to change the hand mill with the
steam-powered mill, but it took only decades to realize the automation of the production
process since the invention of an automatic machine.

The process of the transformation and development of society has also been accelerated
historically along with human development.

The primitive society developed very slowly and went over to the slave-owing society six
thousand years ago. When the appearance of mankind is estimated to be several million years
ago, the period of the existence of the primitive society was very long compared to the whole
period of socio-historical development. The slave-owing society existed for nearly about four
thousand years and the feudal society for about a thousand or a thousand and five hundred
years. The socialist society emerged in less than hundreds of years since the emergence of
capitalist society. This tells that as society developed, the exploiter society became gradually
more short-lived and the speed of the development of society became faster.

The speed of the development of the socialist society where people are masters of the state
and society is incomparably faster than that of any other societies. In the socialist society,
miracles and innovations occur day after day, bringing about epoch-making changes, with the
result that society develops unusually fast.

The acceleration of the transformation and development of the world along with the
development of man is one of the important principles and laws of the domination,
transformation and development of the world by man.

As we have seen, the Juche philosophy, by focussing on man, clarifies scientifically by what
factors and in what direction and trend world is transformed and developed.

3. What are the Laws of Change and Development of the

World.

Marxism put forth the materialistic dialectic view of the laws of the change and development
of the world. This view consists of three laws. They are: (i) the law of unity and conflict of the
opposites, (ii) the law of transition from quantitative change to qualitative change, (iii) and
the law of negation of negation.

The law of unity and conflict of the opposites is that all things and phenomena in the world
consist of the opposites and that they change and develop by the conflict of the opposites. The

lii
law of transition from quantitative change to qualitative change is that when the quantitative
change of all things and phenomena is accumulated to reach a certain point, qualitative change
is brought about. And the law of negation of negation is that all things and phenomena develop
through the process of negation of negation from a lower stage to higher stage.

Marxist materialistic dialectics has certain significance in overcoming reactionary ideas —

idealism and metaphysics, but it has serious limitation. Since the laws of the change and
development of the world is a basic question and since the reactionary philosophy stand
opposed to change and development and Marxism has put forward the three laws, so it requires
critical examination and detail discussion. It also requires to see how do the principle of the
Juche philosophy and that of dialectical materialism relate to each other.

(i) The law of unity and conflict of opposites.

As has been demonstrated, the basic principle of materialism is that the world consists of
matter and the basic principle of dialectics is that the world is constantly changing and
developing. They are philosophical principles of universal significance, and their truth is
eternal. But they explain only the most general features of the physical world’s existence and
progress. They do not show what level the real world has reached in its historical change and
development, what position man holds and what role he plays in this world. On the other hand,
man's understanding of the general world is not fixed and unchanging, but grows deeper as
human understanding of this world develops. This is true of his understanding of matter, which
makes up the world. As material existence and progress have no end in themselves, the
understanding of the general law of the progress of matter continues to deepen.

In order to know what the world is, it is imperative to know not only the general features of
existence and progress of the physical world, but also the essential characteristics of man, who
holds a special place in the physical world. When one recognizes only the general features of
matter without understanding the essential characteristics of man, one cannot really claim to
have a perfect knowledge of the physical world. In order to understand what the physical
world is, it is necessary to recognize the common features of all matters and the essential
characteristics of the man.

The dialectical materialist proposition is that everything is a unity of opposites. Modern

science has confirmed this truth of dialectical materialism. This shows that all things have
something in common whilst retaining their inherent characteristics. Nothing on earth is
exactly the same as or totally different from other things. Every matter has its inherent
characteristics, which make it distinct from other matters, and, at the same time, has a common
or identical quality with them. The fact that all things represent a unity of opposites means that
they are in motion for preserving the unity of opposites. What does this mean? It means that
every matter is in motion for maintaining opposition and unity. The motion for maintaining
opposition means the motion for preserving the inherent characteristics of matter, its
distinction from other matter; the motion for conserving the unity of opposites means the
motion for maintaining the common points among the opposites.

The discovery of the fact that everything in the world consists of a unity of opposites is a signal
achievement in the development of philosophical thought. The unity of opposites can be
regarded as the universal structure of material beings. The development of materials beings
liii
automatically means the development of the unity of opposite. When more diverse opposites
are combined to create matter that is more organically united, this matter forms a more
developed being.

The term "unity of opposite” is essentially illogical Therefore, it is sometimes called contrast.
In this sense contrast means the state in which things of different qualities are combined to
form a unity. By opposites we usually mean things whose relationship is conflicting and
antagonistic but conflict, antagonism or hostility must not be regarded as identical. Opposites
must be understood literally as things of different qualities standing opposed to each other.
Opposites may reject or combine with each other. A man and a woman may be regarded as
opposites with different attributes, but they complement each other and are coupled to form a
unity as husband and wife. Opposites have different qualities, so they may reject each other,
but they may complement and combine with each other to form a unity.

When man and woman are married and form a family the female does not become male or
vice versa; each retains his or her characteristics. At the same time, the unity of the family is
maintained by developing their common desire for family life, their common politico-
ideological and socio-economic demands and other common ground. The baby born into the
family belongs to both the mother and the father. They love the baby, their common offspring,
and this constitutes the family unity.

Water is a unity of opposites, namely hydrogen and oxygen. When hydrogen and oxygen are
combined, their individual features are preserved without one element changing into the other.
The specific character of water is something new which does not exist in hydrogen or oxygen,
a character which come into being by their bonding and can be considered a quality common
to hydrogen and oxygen, the two elements which make up water. When hydrogen and oxygen
combine to make water, the property of water as a unity of opposites, namely hydrogen and
oxygen, is maintained through the motion for preserving both their individuality and common
features.

The unity of opposites is contradictory in formal logic, but it is a universal mode of existence.
Therefore, the term contrast must be understood as the unity of opposites but as the
relationship between opposites hostile to unity. In other words, not all opposites are
contradictory but they form relations when their combination and unity are prevented. An
increase of opposites does not imply an increase of contradictions. Even if their number does
increase, opposites may be dependent on and complementary to each other and form an
organic unity. In socialist society people with different characters respect and love each other
and can be closely united even though their number may increase. We say that there is a
contrast when the interests are conflicting and reject each other or when the relationship
between two things interferes with unity and development.

Contrast is not itself matter. There is no matter called contrast. Matter may exist in conflicting
relations but there is no material entity called contrast. There are conflicting relationships in
which things are antagonistic to each other and yet united, but there is no material entity called
contrast. Since contrast is not a material entity, it cannot have a motive force of its own. Only
a material entity has motive force and the attributes to put it into action. Therefore, it is wrong
to consider contrast itself as the cause of movement and development. The cause of movement
liv
and development is within a material entity itself. It is not contrast but material entity that
develops. As it is not contrast that develops but the material entity, it is the latter which is the
main instrument of movement for development. Only a material being can be the main
instrument of movement.

What significance, then, does contrast have for development?

Without contrast there can be no development. If all matters are simply opposed to or united
with each other, there can be no development. Everything is a unity of opposites, and so neither
opposition nor unity is absolute. If matter is to develop, the old unity has to be destroyed and
a new unity to be brought about comprising more opposite elements. If unity is absolute, the
old unity cannot be destroyed nor can a new unity of a higher order be achieved. If opposites
simply stand in opposition or reject each other, they cannot be united, and, accordingly, there
can be no development. Development is possible because the material world is in a unity of
opposites. This is why the unity of opposites is essential for development.

There is a further argument : Because the unity of opposites includes relations of mutual
rejection, the struggle between opposites is inevitable and therefore the unity of opposite is
ultimately destroyed. Those who support this argument say that unity is relative and
opposition is absolute and they maintain that the struggle of opposites is the motive force of
development.

The argument that opposition is absolute and unity relative is groundless. Neither opposition
not unity is absolute. If they are absolute, the change and development of matter will be
impossible. Supposing opposition is absolute unity will be unattainable, and if the unity is
abolute it will be impossible for the matter to recombine, and so matter will be unable to
change and develop.

Since all things are simply the unity of opposite, unity as well as opposition is inevitable. It is
wrong to believe that opposition (in this case opposition is equated with contrast) is the cause
of struggle and development on the grounds that opposition results in struggle.

For things to develop unity of opposites must be extended and strengthened. If things are to
develop, new opposites must be introduced and become involved as the components of unity.
If man is to develop, nature, which is opposed to him, must be transformed and converted into
part of man's social wealth, thus forming a new unity around man. It can be said that the
process of man strengthening his position as the master of nature by transforming it is the
process of man as the main instrument expanding and strengthening his unity with nature.

Nature does not readily accept man's designs to expand his domination over it. Here conflicts
arise between man who intends to enhance his position as the master of nature, and nature
which moves in accordance with its own specific laws irrespective of man's desires. Without
overcoming such conflicts and realizing his unity with nature, man cannot ensure his
development as the master of nature.

lv
Human struggle to transform nature can be considered a struggle of opposites. However, the
basic cause of this struggle does not lie in the conflict between man and nature but in man's
endeavours to transform nature and develop himself further as the master of nature. The
conflict between man and nature is by no means the starting point of the human struggle to
transform nature. This conflict is caused by man's efforts to realize his desire to become the
master of nature and is resolved through man's struggle to find a solution. When nature, which
is insubordinate and opposed to man, is converted into his social wealth and united with him,
man develops into a being of greater material strength.

If the antagonism standing in the way of unity is called conflict, conflict can be considered the
cause of development in the sense that there can be no development because without
overcoming conflict the unity of opposites cannot be increased and strengthened. The struggle
for overcoming conflict can be viewed as the motive force of development in the sense that
such conflict is overcome only through struggle. However, as the human struggle to transform
nature demonstrates, the main agent in the struggle to overcome conflict is not conflict itself
but man, who develops himself by overcoming conflict, and his creative power is the motive
force of this struggle.

It is not that conflict forces man to develop himself but that man endeavours to develop himself
and comes up against conflict. Man struggles to overcome conflict because progress is
impossible unless he does so. This shows that it is not conflict but man's desire for
advancement that causes progress and that it is not the struggle itself but the human capacity
for overcoming conflict that is the motive force of progress. The cause and motive force of the
progress of the revolution is found in the popular masses who are its main agent.

It is true that extrinsic conditions influence the activity of the main agent but it is the people
who are the main agent, not the extrinsic conditions, and the people stimulate progress.

(How far the law of unity and conflict of opposite applies to revolution that has been discussed
in the chapter ‘On the Juche outlook on Revolution’— Chapter-9)

Dialectics is a theory of development, it can be said. However, it is very difficult to prove the
existence of development in the movement of nature. It is meaningless to apply the dialectics
of development in physics and chemistry. Physics will gain little from explaining the
relationship between the atomic nucleus and the electrons as a "struggle" of opposites.
However, dialectical logic may serve as a guide in the study of the long evolution of nature.

The characteristics of dialectics are manifested most clearly in the creative activity of man,
the most highly developed being. Therefore, the domain of social development is where
dialectics, as the theory of development, should be applied. The process of social development
cannot be properly understood without taking into account the needs, interests and active and
creative struggle of man, the main agent of social movement. In this respect it can be said that
dialectics is the law governing the movement of the material world which develops centering
on man and its essence can be correctly understood only on the basis of man's social attributes.
As because these social attributes ultimately forges the destiny of the people.

lvi
Since matter is both an objective and subjective entity, the objective and subjective aspects of
the movement of matter must be taken into account on an equal basis. As the subjective
attributes of matter develop with the development of the material being, so the movement of
more developed matter gives expression to subjective attributes and the movement of lower
matters reveal a less subjective character. The movement of lower matter, too, has a subjective
character, but this is almost negligible. Therefore, there is no need to take into account the
subjective character of the movement of lower matter in understanding this movement. In the
case of lower matter, too, the subjective attributes of matter will have to be recognized without
fail if the cause of its movement is to be made clear.

In short, emphasizing only the interactions of objective factors in development and ignoring
the role of subjective factors is tantamount to contending that the social development in which
subjective factors play the decisive part is not development and that development is perceived
only in the movement of nature whose development is hardly perceptible.

Only when both the objective and subjective factors are considered together is it possible to
fully understand the whole of the development of matter and the essence of dialectics. The
dialectics of development finds clearest expression in the development of the actual world,
which changes and develops to become more centred on man through man’s independent and
creative activities. It can be said that man-centred dialectics, which explains man’s position as
master and his decisive role in the development of the world is the highest form of dialectics.
It is the basic requirement of man-centred dialectics that all thinking should centre on man and
that his creative role should be enhanced.

By clarifying the essential features of development of the material world, dialectics helped to
destroy the wrong metaphysical view that the world is immutable and to establish the
viewpoint that everything should be seen as a process of change and development and the
correct approach to the change and development of things. Indeed, various principles which
reflect the essential features of change and development of things may be regarded as laws of
dialectics. However, these laws of dialectics do not serve as methods, which determine the
process of change and development of nature, society and human thinking. It has already been
said that physics gains hardly anything from explaining the physical phenomenon of electrons
going round the nucleus of the atom as the unity and struggle of opposites. Likewise, it is of
little help to the understanding of production to explain man’s production activities for
transforming nature as a process of a struggle of opposites—man and nature. Suppose you
apply dialectics to human thinking and say that judgment is a unity of opposites—the subject
and the predicate, and that inference in syllogism is a unity of opposites—the major and the
minor premises. You will then only make a laughingstock of yourself.

(ii) The law of transition from quantitative change to qualitative

change.

The law governing the relations between quality and quantity which is one of the basic laws
of dialectics, provides an answer to the question of how a matter with new features comes into
being, in other words, how a new phenomenon occurs. Since development means the birth of

lvii
new phenomena, it is important for understanding the essence of development, to clarify how
new phenomena occur.

The law of conversion of quantity into quality asserts that the emergence of a matter with new
features necessarily requires the quantitative combination of matters with different features.
The combination of many diverse matters can produce new matters with more features. This
law provides an answer to the question of how a matter with new features is created and how
the development of matter is possible. Moreover, it convinces people that they can create the
matters with diverse features which they need. Since the quantitative combination of matters
gives rise to new features one can create a matter with new features when one possesses good
scientific knowledge of its inner structure that the components of the matter with new features
are and how they are combined.

In the development of things, a tendency is revealed of transition from slow quantitative

alteration to rapid and abrupt qualitative change. This is because the quantitative increase in
the components of matter causes a change in their structure, which results in the destruction
of the relative stability of the matter to bring about a qualitative change. Bui it is pointless to
try to establish that there are forms of leaps such as major and minor leaps, gradual and
explosive leaps while seeking to discover the essence of this law only in the conversion of
quantitative change into qualitative change. Such understanding of the essence of the law has
no great significance in practice and is of no great value to the explanation of the essence of
the development of matter, that is, how new entities come into being.

Qualitative change can be regarded as a process in which new attributes are created through
the unity of the opposites in a new structure, while the quantitative change is a process in
which many diverse opposites are combined through a struggle. In this sense the law of
conversion of quantitative change into qualitative change provides an answer to the question
of how a matter with new features is formed.

Then the questions arise of what is the main agent of the movement to create new things
through the combination of diverse opposites and what are the essential features of this
movement.

Man, being gifted as the most advanced being has the greatest ability to develop: Man
develops into a more powerful being by transforming not only those objects whose features
are favourable for his preservation but also that property is unfavourable. The process of man's
development can be regarded as identical to the process of struggle in which he rejects and
removes the objects unfavourable for his existence and attracts those helpful to his existence
and expands and strengthens his unity with them. It is true that the characteristic feature of
development, that of strengthening unity through the struggle of opposites finds its clearest
expression in the process of man's development. But this feature is not confined to human
development. It can be the universal characteristic of the development of things even though
it may reveal itself differently in accordance with the level of their development.

The law of struggle and unity of opposes shows that in order to forge his destiny, man must
strive to remove those opposites which obstruct his existence and development and expand
and strengthen his unity with them, thereby pointing to the need for properly combining the
lviii
struggle for rejection and separation with that for attraction and unity. At the same time, it
sheds light on the need to attach the greatest importance to enhancing the creative role of man,
its main agent.

It is however to note that from the point of view of quantity, man is a negligible part of the
physical world. But from the point of view of quality, man represents the physical world. The
physical world has inexhaustible potential and possibilities for limitless change and
development. However, this potential and possibilities can be used fully only by man. Iron ore
cannot properly display its own essential features as iron. Only when it is used by man in
diverse manners can it demonstrate its essential features fully. The same can be said of
electricity. In its natural state it cannot display its diverse characteristics, except through
causing lightening. It is only when it is used by man that its true characteristics can be fully
displayed. Therefore, it can be said that the diverse features of matter in nature develop as man
develops. In this sense, one can say that the level of development of man represents the level
of development of the whole physical world. Quantitatively, man constitutes an extremely
small part of the physical world, but qualitatively, man represents its qualitative development.

Of course, man has not yet developed to such an extent that he can use all the qualitative
features of the physical world. So, one cannot yet say that man can perfectly represent the
quality of the physical world. But there is no doubt that the qualitative development of the
physical world is based on the development of man, and that in future man will, through
constant development, become a being capable of using the qualitative features of the physical
world to the full, a being capable of representing perfectly the quality of the physical world.
It can therefore be said that the development of mankind is of universal significance in the
development of the whole of the physical world.

(iii) The law of negation of negation.

The development of matter means that it grows larger in quantity and quality and that it
changes into a more powerful being. The law of struggle and unity of opposites provides an
answer to the question of how matter increases in quantity and quality and how it wins over
the objects that it needs for its development, whereas the law of negation of negation answers
the question of how matter negates its present being with old features and changes into a more
developed being with new features, in other words, how it renovates itself.

The development of matter means that a matter with the old features changes into a new matter.
Without destroying the unity of opposites of the old features it is impossible to achieve the
unity of opposites of new features. Without negating one's present being it is impossible to
establish fully one's more developed being. The present being must be negated before it can
develop. This negation is not designed to weaken the being but to establish it as a more
powerful being. Therefore, a matter should not confine itself to negating its present self but
must go on to the process of its affirmation on a higher level. This is how self-renewal is
effected: one's old being is negated and new being affirmed.

This characteristic feature of development finds clearest expression in the development of

man, the most developed matter. In fact, the phenomenon of self-renewal scarcely exists in
lix
the inanimate material world. Therefore, it is not appropriate to try and explain the change
and development of all beings according to the formula of thesis, antithesis and synthesis
(negation of negation), because they are not all higher material beings capable of self-renewal.

Of course, the formula of thesis, antithesis and synthesis shows that the opposites (thesis and
antithesis) are combined (synthesis) through struggle with the result that the qualities of thesis
and antithesis are synthesized to give rise to a new being, and also that the present status
(thesis) is negated (antithesis), which is again negated to affirm itself on a higher level
(synthesis). Therefore, the formula of thesis, antithesis and synthesis is helpful to
understanding the process of the development of things. A formula is a formula and cannot be
substituted for the substance. One should not try to fit the substance of development of matter
into this formula but should understand how matter develops in substance in accordance with
this formula.

For example, a barleycorn drops to the ground, develops a stem and an ear and then becomes
many barleycorns. This process can be considered to conform with the formula of thesis,
antithesis and synthesis. But the same formula will not automatically fit the case of the
butterfly that lays eggs, which become larvae, pupae, and then butterflies in turn. Barley and
butterflies differ in their ability to develop and, accordingly, in the method and form of
developing themselves. It is foolish to try to explain human development according to this
formula because with man who has the greatest ability to develop, the methods and forms of
self-development are extremely diverse and complex. However, self-negation is also
necessary for man to develop, and the truth that development is achieved when he establishes
himself through negation of negation is valid here.

Formerly the law of movement was understood as an explanation of certain modes and forms
of the movement of matter. The basic law of dialectics, too, was considered to explain the
universal forms of the development of things. Like a formula, form is not matter. Therefore,
it is not appropriate to try and fit the substance of development of things into general forms
and modes.

When matter is simple, it may comply with the form, but when substance is complex, it does
not always conform to it.

A simple matter has simple property, whereas a matter whose composition is complex has a
diverse and intricate property. The property of a matter is revealed in the way it moves and
interacts with other matters. As the composition and structure of matter are infinitely varied,
so are its property and the forms of its motion. There is no need to be confused about all the
developed matter because, after all it is a combination of simple matters.

Since inanimate matter and living things differ qualitatively, there are fundamental differences
between them in both their quantitative and qualitative characteristics.

For instance, the molecular weight of water is 18, that of protein is between 10,000 and
100,000 and the heaviest molecular weight, that of deoxyribonucleic acid (DNA), the main

lx
material of life, is 80 billion. This alone demonstrates that unlike inanimate matter an animate
thing is an intricate unity of incomparably complex material elements.

Furthermore, regarding the kinetic potential for maintaining their special features, a
fundamental difference is observed between inanimate objects and animate matter. In short,
this qualitative difference is manifested clearly in the fact that the former is lifeless whereas
the latter has life. The ability of inanimate matter to preserve its special features is
incomparably more weak as compared to living matter.

We must not try to understand the essential substance of the development of things by
perceiving its formal features, but, on the other hand, understand its formal features from it
substance. The substance of the development of things is always found in matter, the main
agent of development. Since the cause and motive force of movement are found in matter itself
which is the main agent of the movement, it is wrong to think merely of some general forms
of development and disregard the characteristics and motive power of matter, the main agent
of development.

Matter of a lower order is less capable of preserving itself. So, in the interaction of this matter,
interdependence comes to the fore, while the intrinsic attributes of matter determining the
direction of movement do not manifest themselves clearly. Therefore, in the case of matter of
a lower order, it will suffice in understanding the law of movement of matter to simply
consider the quantitative relations of interaction of motive capacity of matters in disregard of
their intrinsic attributes that determine their direction of movement. However, the essence of
the movement of man and the laws governing it cannot be correctly understood in isolation
from the nature of the subject of the movement to preserve itself independently and its creative
ability to do so purposefully.

Man who has desire for independence and creativity develops himself purposefully.
Therefore, human activities cannot be stereotyped. Hence, many people maintained that laws
operate in nature but there are no laws governing human activities, and they believed that the
laws of change in the environment govern human activities. However, the decisive factor
regulating all human activity is man himself. Human activity is above all the manifestation of
man's independence and creativity, his essential attributes. Man's behaviour cannot be
understood in isolation from his independence and creativity. It is entirely possible to predict
how a person will act if one knows what his independence and creativity are.

So far the greatest shortcoming in interpreting dialectics is that if one regards the law of
dialectics as an eternal universal truth like that of natural science, one is not paying particular
attention to the substance of development and to the role of the specific features of matter
itself, the main agent of development, in the development of matter. The development of
inanimate nature which has very limited ability to develop may safely be explained that way.
But as far as man who develops himself independently and creatively is concerned, his
independence and creativity should not be ignored nor only certain universal forms of
development discussed. The decisive factor shaping man's development is his desire for
independence and creativity. It is man himself who strives for and achieves his own
development.
lxi
The essential characteristics of the development of things are most clearly expressed in the
creative activities of man who has the greatest capability to develop. Therefore, the
quintessence of dialectics, which sheds light on the essence of the development of things, can
be clearly understood only through man's creative activities. Dialectics will acquire practical
value only when it helps to enhance man’s creative role.

Materialism and dialectics have the mission to shape man's destiny. The most important task
of materialism is to prove that man holds the position of master in the world, and that of
dialectics is to show that man plays the deceive role in the change and development of the
world and of his own destiny. In other words, materialism should justify the independent
stand, the basic stand for man in forging his destiny, while dialectics should demonstrate the
correctness of the creative stand, the basic method to be applied in shaping his destiny.

The law of dialectics should not be understood with its universal form itself taken as absolute,
like the laws of natural science. Since the validity of the law of dialectics can be understood
only in the context of the concrete substance of the development of things, it may be improper
to call it a law in the same sense as the laws of natural science. The law of dialectics concerns
the world outlook and serves as a guide to understanding the essential features of the world. It
is not applicable in explaining the inexorable quantitative relations of individual phenomena
like mathematical formulas or physical laws.

That from the above discussion it can be concluded by saying that Marxist materialistic
dialectics considered the change and development of the world as the spontaneous process of
history which takes place through the interaction of materials that exist objectively, not as the
process of transformation and development by the volitional action of man. Therefore, it could
not evade from one-sidedness. It reflected mainly the historical reality of the exploiter society
where class contradiction and conflict are the essence of the social relations. Hence some of
the conflict do not fit with the reality of the socialist society where unity and cooperation of
people are the essence of the social relations.

Marxist materialistic dialectics fails to directly clarify the basic way of shaping man’s destiny.
The truth that man is the master of his own destiny and that he must shape his destiny by his
own efforts does not come from Marxist materialistic dialectics.

The Juche philosophy has clarified the laws of the domination, transformation and the
development of the world by man, which were not elucidated by Marxist materialistic
dialectic. It says that the struggle of man, which takes shape in the form of social and national
struggle, is the basis of movement of the history and it is stronger than all other factors and
this the nature of life itself. The view comes from the philosophies principal that man is the
master of everything, and decides everything and not from the philosophical principle of the
primacy of matter.

4. Juche Viewpoint and Attitude Towards the World.

So far we have studied an outlook of the world, a part of the Juche philosophical world
outlook.
lxii
Now, we are going to study the viewpoint and attitude towards the world, another part of the
Juche philosophical outlook on the world.

(a) What is the Viewpoint and Attitude Towards the World.

In the world, there exist multifarious things and phenomena, which move, change and develop
according to their own laws.

How should man approach all things and phenomena to correctly understand and transform
them?

This question is answered by the viewpoint and attitude towards the world. Prior to our dealing
with the viewpoint and attitude towards the world, it is necessary to discuss briefly about
cognition and practice.

(i) General understanding of cognition and practice.

Cognition and practice are two forms of man's activity for carving out his destiny.

What is cognition?

It is the process in which man understands the world volitionally, that is, the process of finding
out the essence and laws of motion of himself and of the things and phenomena of his
surrounding world as well as the ways to transform them.

If one is to do a good farming, he should know the character of the seeds to plant, the fertility
of soil and the methods of planting and growing them. And if he is to melt iron and produce
goods, he should know the melting point and its processing methods.

Likewise, man should acquire a knowledge as to what the things and phenomena are, how
they change and develop, how they are related with each other and what should be done to
transform them. The knowledge is called cognition.

Cognition is divided largely into sensitive cognition and reasonable cognition.

Sensitive cognition is a form of cognition that man understands the things and phenomena
directly through the sensitive organs such as eyes, ears, nose or skin. The sensitive cognition
results in sense, perception and image which vividly reflect the objects.

Reasonable cognition is a high form of cognition that man understands the things and
phenomena by analysing and synthesizing, comparing and generalizing the data obtained as a
result of sensitive cognition through the celebral function of thinking. Reasonable cognition
results in knowledge that reflects the essence of internal aspect of the things and phenomena
which do not come to the surface.

What is practice?
lxiii
Practice is man's activity to transform the world positively, an activity to obtain or make what
is necessary for him by exerting direct influence upon the things and phenomena.

Practice is a form of man's activity different from cognition. The former is an activity to
change or to transform the structure and character of things and phenomena by means of
material and technical means, while the latter is an activity to understand the objective things
and phenomena.

Practice, according to its objects, is divided into the transformation of nature, the
transformation of society and the remoulding of man.

The transformation of nature is man's activity to create the material wealth by producing daily
necessities or manufacturing machines. The transformation of society is an activity to change
or transform the social relations so as to enhance the position and role of man. The remoulding
of man is an undertaking to bring up man himself into a more powerful social being both
mentally and physically, a typical example of which is education and edification. So much
for cognition and practice.

(ii) The most general methodology man should maintain both in

cognition and practice.

The creative activity of man to cognize and transform the world is undertaken diversely.
Accordingly, the methods to be applied for the purpose are various. Needless to say, different
methods can be applied for realizing a purpose.

However various are the man's creative activity and the methods to realize the purpose, there
is a universal guideline that man should always maintain anytime and anywhere.

Such a universal guideline or principle of activity is called the most universal methodology to
be adhered to in cognition and practice.

This universal methodology which should be applied not to any particular field of cognition
or practice but to all activities of cognition and practice is termed the philosophical
methodology. Further, it is embodied in a concrete methodology.

(b) The Viewpoint and Attitude Towards the World, of Great

Importance in Carving out Man's Destiny.

In shaping man's destiny, it is not enough to know only how the world looks like and how it
changes and develops.

In order to carve out man's destiny, it is necessary to know what the world consists of and
how it changes and develops, and on this basis conduct practical activities to transform the
things and phenomena. To this end, it is imperative to have a correct viewpoint and attitude
towards the world.

lxiv
As the viewpoint and stand towards the world is a matter of principle in carving out man's
destiny, the Juche philosophy set it forth as an important philosophical question and gave a
correct answer to it.

The viewpoint and stand towards the world elucidated by the Juche philosophy approaches
the world by focussing on man.

The man-centred viewpoint and attitude towards the world contains two aspects: one is that
of approaching the world from the viewpoint of man's interests; the other is that of
approaching the change and development of the world mainly on the basis of man's activities.

Secretary Kim Jong II said:

Taking a man-centred attitude towards the world means approaching the world from the
viewpoint of interests of man, the master of the world.

It means to approach the world from the viewpoint of making it serve the interests of man. In
plain words, it mean's that when man approaches any phenomenon or is going to do something,
he should consider if it is beneficial or harmful to him and acts accordingly.

One needs to understand them correctly before anything else. The interests of man are what
are beneficial to man.

Nothing is more valuable than man's interest. Therefore, the world should be approached from
viewpoint of man's interests. In other words, whenever we do something, we must first of all
consider whether or not it suits man's interests and take attitude of making it serve man's
interests.

First, it is important to set it as the supreme principle to defend man's right to independence
and his interests in all cognitive and practical activities.

Before anything else, the basic aim of cognition and practice should be set with defence of
man's right to independence and interests as the supreme principle.

But there is a supreme principle that should be maintained in setting an aim. It is that whatever
they do and wherever they work, the people should set their aim of activity with defence of
their demand for independence and their interests as a criterion.

The means of cognition and practice should help to defend man's right to independence and
interests. It should never serve to violate man's aspirations and demand for independence and
encroach upon his interests.

Second, everything in the world should be subordinated to realizing man's aspirations and
demand for independence.

lxv
The world consists of nature and society. Therefore, making everything serve to realize man's
aspirations and demand for independence means transforming nature and society into the
environment and condition favourable for realizing man's aspirations and demand for
independence.

For this reason, man should conduct his cognitive and practical activities on the principle of
subordinating all things and phenomena to materializing man's aspirations and demand for
independence.

It is imperative to act on the principle of subordinating everything to meeting man's aspirations

and demand for independence and fight resolutely against all kinds of covetous and
dominationist manner and behaviours that run counter to it.

Herein lies the way to achieve genuine happiness of man, development of society, peace and
security of the world.

General Secretary Kim Jong II said:

Approaching the world by focussing on man means dealing with the change and development
of the world mainly on the basis of the activity of man who transforms it.

In a word, it means to regard man's strength as the main factor in cognizing and transforming
the world and to solve all problems by enlisting his creative strength.

To put it plainly, dealing with the change and development of the world mainly on the basis
of man's activity means regarding man's strength as the main factor in cognizing and
transforming the world, and solving all problems by enlisting the creative strength of man.

In a word, it is because man is the most powerful being in the world and it is only man who
can transform the world.

All the things and phenomena move and change according to their own laws but never do so
for the benefit of man of their own accord. It is only by positive activity of man that the world
can be changed and developed to serve man. Therefore, the view point and stand towards the
change and development of the world with focus on man's positive activity should be
maintained in understanding and transforming the world.

First of all, precedence should be given to bringing up man into a more powerful being in the
activity of cognizing and transforming nature and society.

To what extent and degree and how successfully the cognition and practice are performed
depends entirely on man, the performer. Man's activity cannot exceed the level of his
preparedness. Man always cognizes and practices in conformity with his preparedness.

Therefore, in all activities to cognize and transform nature and society, priority should be given
to bringing up man, the performer, into a more powerful being.

lxvi
To bring up man into a powerful being means to fully equip people with the independent
thinking, a due sound ideological consciousness of social being, and to foster their creative
ability to cognize and transform nature and society.

Next, all problems arising in cognition and practice must be solved by enhancing man's
creative role.

In order to increase man's role in the activity of cognition and practice, it is imperative to give
precedence to the political work of informing people of the challenging problems and
organizing and mobilizing them for their solution so that they can give full play to their
enthusiasm and creativity. At the same time, it is necessary to make a good use of creative
ability in a scientific and rational way, in consideration of the characteristics of objects and
the state of material and technical means, the existing situation and environment. Only then,
can man's role be increased to the maximum so as to achieve maximum success in cognitive
and practical activities and shape man's destiny successfully.

(c) The Juche Viewpoint and Attitude Towards the World, an

Original Viewpoint and Stand.

General Secretary Kim Jong II said:

There have been various types of world outlook in history, but there was none that clearly
indicated the viewpoint and stand on the world placing man at the centre.

Just as the view of the world has been changed with the flow of history, so has been the
viewpoint and attitude towards the world.

Since it is impossible and needless to explain every detail of it, here, we would like to
mention only a few facts.

It should be stressed beforehand that the previous philosophies did not deal with the
viewpoint and attitude towards the world as an independent component of the world outlook.
By analysing, synthesizing and reasoning this or that view of the previous philosophers, we
could know what their viewpoints and attitudes towards the world had been.

The Marxist philosophy viewed that the world consists of the material which moves and
develops according to its law and put forth the materialistic and dialectical viewpoint and stand
that one should approach everything as it is in motion.

As we have seen above, even the materialists who viewed the world as the world of material
failed to clarify the viewpoint and attitude towards the world to say nothing of the idealists
who viewed the world as the world of idea or the world of spirit.

It is because they failed to elucidate the essential characteristics of man, his position as the
master of the world and the decisive role he plays in the development of the world.

lxvii
The Juche philosophy scientifically clarified man's position and his decisive role as the master
of the world and, on this basis, established a completely original viewpoint and attitude
towards the world with man at the centre.

It has also provided a powerful methodological weapon with which man can hew out his
destiny successfully.

The man-centred viewpoint and attitude towards the world provides people with the most
correct viewpoint and stand people must maintain in sharping their destiny and the most
clearcut guideline, the principle of action that helps them to cognize the world scientifically
and transform it actively.

Indeed, the man-centred viewpoint and stand clarified by the Juche idea is a fundamental
guideline and a key to the solution of all problems.

lxviii
 CHAPTER-5

GENERAL UNDERSTANDING OF SOCIETY AND

COLLECTIVISM

It is important to have the understanding of society in order to acquire a correct understanding

of the Juche view of socio-history. A full knowledge of the nature and character of society is
essential for getting a correct understanding of the laws of its development.

1. How Has Philosophy Regarded Society.

Comrade Kim Jong II said:

In the years prior to Marxism, even those who had advocated materialism or dialectics
adhered to the idealistic stand towards social history. Marxism made it clear that, like nature,
society belongs to the material world and changes and develops in accordance with the
general laws that govern the development of this world. In this way it disproved the idealistic
view on social history.

Philosophy considers the essence of society where man lives and acts and its change and
development along with the world as a whole. The philosophical consideration of the essence
of society and its change and development is called an outlook on social history.

For a long time, the outlook on social history was under the control of idealism in the
philosophical history.

The dispute between two conflicting schools, materialism and idealism, dialectic and
metaphysics, was conducted in the philosophical history, but before Marxist philosophy, even
advocates of materialism and dialectic were in the position of metaphysics regarding social
history.

Idealism can be divided into two large types; objective idealism and subjective idealism. Some
philosophers insisted on the objective idealistic outlook on social history saying that social
history was determined by supernatural and mystical spiritual being.

Others insisted on the subjective idealistic outlook on social history saying that social history
was under the control of individual's subjective will and sensibility. The same things could be
found not only in the ideologists like Plato and Hegel, but also in materialism in France in the
18th century and in that of Feuerbach.

Like this, the fact that idealism had predominated exclusively is a characteristic of the process
of changes in the outlook on social history, which is distinguished from that of the outlook on
philosophical world.

lxix
It was the Marxist philosophy that extended materialism and dialectic to the domain of social
history which had been under the control of idealism and built the outlook on social history
on the scientific foundation. The Marxist philosophy established a materialistic dialectic
outlook on social history, that is, the materialistic view of history.

A focal point in establishing the materialistic view of history was how social history in man
and his activity could be given the scientific explanation. This means social history is
explained through objective factors, not through consciousness of man, though social history
can't be discussed without man with consciousness and man's purposeful and conscious
activity.

The Marxist philosophy divided society into two groups; material things and conscious things,
in other words, social being and social consciousness and made the materialistic explanation
about society by giving social being the definitive significance.

Social being is a concept which means the material condition of social life existing objectively
and defining social consciousness.

This concept includes the physical geography condition, environment and population density,
but fundamentally means a mode of production of material wealth consisting of the
productivity and the relation of production. However, society has its political system and
social consciousness as well as the mode of production, and various kinds of society existing
in history can be divided not only by the mode of production, but also by its political system
and social consciousness. Moreover, the mode of production of material wealth defining social
consciousness consists of productive force and the relation of production.

From the statement above, the Marxist philosophy described the structure of society such as
productive force and the relation of production, the political system and social consciousness
by elaborating the concept of a foundation and an upper-structure.

Comparing society to a building, the Marxist philosophy regarded the ensemble of relation of
production and the economic system as the foundation of society, and insisted the upper-
structure consisting of the law and politics stood on the foundation. The relation of production
defines the upper-structure directly, while productive force has an indirect influence on the
upper-structure by defining the relation of production as its social form. The legal and political
upper-structure stands on the economic foundation and many forms of social consciousness
correspond to the upper-structure.

In short, the materialistic view of history considered society as a unity of productive force
and the relation of production, and of the foundation and the upper-structure.

The foundation as the ensemble of the relation of production is defined by productive force
while the upper-structure is done by the foundation.

The economic construct of society is a concept that describes about the historical type of
society formed by the foundation and the upper-structure. The respective economic construct

lxx
of societies are distinguished from other constructs, for each of them has the peculiar
foundation and the upper-structure regulated by the standard of its production force.

The Marxist philosophy showed the law of social development by clarifying the connection
between productive force and the relation of production, the foundation and the upper-
structure from the viewpoint of understanding the development of society in the process of
natural history.

To understand the development of society in the process of natural history means that the
social movement and history of human beings have a regular law and like the movement law
of nature, the law works objectively without depending on the intention of man.

Firstly, the Marxist philosophy said that the relation of production develops in accordance
with the development of productive force. In the case, the development of society begins with
that of productive force. The productive force at a certain level comes to be contradictory to
the relation of production. The existing relation of production changes from the form of
development of productive force into the fetter, and in order to develop productive force more
than before, the new relation of production can help taking turn with the old one. Such
contradiction between the productive capacity and the relation of production makes the class
contradiction deeper and intensifies the class struggle for overcoming it. Therefore, the new
relation of production replaces the old one. In other words, it is the law that the mode of
production counterchanges after solving the contradiction between productive force and the
relation of production by the class struggle.

Secondly, the Marxist philosophy said that the upper-structure was reformed in accordance
with the changing of the foundation. In the case, the huge upper-structure as a whole is
reformed according to changing of the foundation having a definitive significance.
Historically, each time the relation of production changed into slavish, feudal, capitalist one
in form, the upper-structure on the foundation also became slavish, feudal, capitalist in form.
In other words, it is the law that the type of society counterchanges by the reform of the upper-
structure in accordance with the changes of the foundation.

Like this, the materialistic view of history regarded society as the process of the natural history
and showed the law that the relation of production promoted according to the development of
productive force, and the change of the upper structure was brought about in compliance with
the changing of the foundation which was the ensemble of the relation of production. It defined
that the mode of production of material wealth was a decisive factor which dominated the
social character and the level of the social development, and that the process of social
development was the one that the contradiction between productive force and the relation of
production was solved through the class struggle and a new mode of production replaced the
old one.

It can be said the materialistic view of history brought the historical change in the development
of the outlook on social history, but it has a series of limitation.
lxxi
The first limitation of the materialistic of history lays in that it considered society focusing on
not man but the material and economic factor and didn't regard man as an original component
part of society.

Society is a collective of man above all and its master is only man. Therefore the consideration
of society should be started out from man.

The materialistic view of history divided society into material things and conscious things
and gave the former a definitive significance so as to make a materialistic explanation to
society. As a result, it didn't regard man as the original component part of society and
considered a structure of society centering on the material and economic factors like the
material production and the economic relation.

The second limitation of the materialistic view of history lies in that it considered the
development of society on the basis of objective factors without clarifying the proper law in
the social movement. The social movement is a movement of man which is distinguished
from a movement of nature. The social movement is basically different from that of nature
as man is different from nature in quality. Therefore, the consideration of the development
of society should be given in the light that the social movement is a movement of man.

The materialistic view of history considered the connection between productive force and the
relation of production, the foundation and the upper-structure on the view that the social
development was understood in the process of natural history so as to clarify the objective law
of social development. As a result, it explained the process of social development as the one
of change in the mode of production attributing to a cause and motive force of social
development to the objective factors such as the material production and the economic
relation.

The outlook on social history which follows the changes from dominance of idealism into
establishment of the materialistic view of history has developed toward a new stage by the
Juche philosophy.

The Juche philosophy elucidated the essence of society and the law in its development in a
new way based on the man-centered philosophical outlook on the world. The outlook on social
history of the Juche philosophy is the one focusing on man and on the basis of the proper law
in the social movement.

The world in which we are living consists of two parts nature and society.

Society, along with nature, is an important living circumstance for man. Apart from society,
man cannot survive nor develop.

For this reason, man entertained deep interest in it and made strenuous effort so as to get its
true picture.

Now, we will have the general understanding of society as clarified by the Juche philosophy.

lxxii
2. What is Society.

In order to understand society, it is important to know what is society. Only then, can one get
a correct understanding of its nature and picture.

Comrade Kim Jong II said:

Society, in a nutshell, is a collective of people. The community in which people live, linked
together by social wealth and social relation — this preciously is a society.

That society is a collective of people means that people are organically combined to form
society.

The word society originally means the community of people. Man can never survive as an
isolated being. He is a social being who can live only through cooperation in a collective.
Since his emergence, man has lived in collective, and since then, the material world that had
consisted of only nature gave a rise to a new part, the society.

That society is a collective of people does not mean that it is a mechanical grouping of
individuals like a pile of stones. It is a social collective in which men entered into social
relations out of consciousness. This is proved by the fact that there is a social order in the
collective and that the mode of their combination, their cooperative relationship and their
collective life constantly improve.

In nature there are animals that live in groups. Other animals, apart from man, live in groups.
Indeed, group is the basis for the survival of all groups within animal kingdom. But there is
distinction.

In case of a swarm of bees, there are certain "orders" and "rules" in the group. The group life
of animals, however, is not formed out of their consciousness, but out of their natural and
physiological instinct. This is proved by the fact that it does not change even after millions of
years and unless the natural circumstances change. The collective of people is a conscious
social community that is fundamentally different from the group of animals, a natural and
biological grouping.

Why, then, do people live in collective? That is because people can maintain their survival
and shape their destiny only through cooperation in collective.

Apart from social collective, no man can produce means of life. Some people may think that
an individual can plough and do farming all alone. This is attributable to the fact that they do
not know that the land or labour tools necessary for farming are products of society and
history. The labour activities of men to produce means of life have been collective from the
outset and are getting more social with the progress of history. This is a known fact.

lxxiii
Only in social collective, can man develops his independence, creativity and consciousness.
The independent consciousness and creative ability are not inborn. They are acquired and
developed only through social education, school education and social practices.

In case a man alone in an uninhabited island, it is impossible for him to survive unless he has
already acquired the techniques and ability in social collective to provide for his life. Never
can or will there be a man outside the social collective.

As the social collective constitutes a basic condition of people's survival and development,
they live in collective, and this is society.

Comrade Kim Jong II has said:

Man is a social being who live and acts in social relationships. Man as a social being, can
successfully shape his destiny only within the social collective, so collectivism becomes his
intrinsic demand. Independence, creativity and consciousness of man can only be brought into
full play on the basis of collective.

Defining man's essential quality as the ensemble of social relations, Marx clarified that man
is a being who lives in social relations, but he failed to define that man, as a member of the
social collective, regard collectivism as his intrinsic demand. The Juche idea elucidated for
the first time that man can lead a worthwhile life and play his creative role only in the social
collective, by doing so, it puts in a new light on man's collectivist demand.

A worthwhile life for man is to live for the social collective. Man, a member of the social
collective, feels his worth in life and is able to enjoy the love and trust of the collective by
performing his responsibility and the role assigned by the collective. To infringe upon the
interests of the collective and to display greed in seeking own happiness in disregard of the
social collective is, in fact, not different from the actions of animals.

Collectivism is a need of man. He is able to lead a worthwhile life as a member of the social
collective. It is also a fundamental requirement to strengthen the might of the social
collective. The might of the masses, the driving force of the social movement, depends on
how they display collectivism. Unless they are united, they cannot display their might as the
motive force of the revolution. An individual can become a member of the collective, but he
cannot become the driving force of the revolution which takes charge of the social movement
and pushes it forward. Man can transform nature and society with success and achieve
independence to the full not on an individual basis but through the effort of the collective.
The powerful motive force of the social movement is the masses that are united on the basis
of collectivism.

In the past people displayed the spirit of collective resistance in their struggle against foreign
aggressors and the exploiting classes. They also showed the fine traits of improving their
difficult living conditions by united efforts. Nevertheless, collectivism could not be popularized
as a social ideology in an exploiting society which is based on private ownership. In particular

lxxiv
the reactionary ruling class, fearing the unity of the people, restrained collectivism from being
displayed among the masses and instead inculcated individualism.

Collectivism, which is in accord with the intrinsic demand of man, a social being, became an
ideology of the working class in tandem with the appearance of the working class on the stage
of history and it became a dominant ideology in socialist society. That socialism is a society
based on collectivism is a fundamental advantage of socialism over capitalism. By nature
socialism must be developed in the direction of enhancing collectivism. Only then can the
creative ability of the masses be brought into full play and their independence is completely
achieved Practical experience shows that, if collectivism is not enhanced to suit the intrinsic
demand of socialist society, and if instead, individualism were fostered, it would entail the
grave consequences of jeopardizing the development of socialism.

The socialist society is based on collectivism does not mean that it ignores the interests of
individuals. Not only the interests of the collective but also those of the individuals are valued
in socialist society; they are consistent with each other. The interests of the collective
incorporate the interests of the individuals. Collectivism is opposed not to the interests of
individuals, but to the violation of the interests of the collective for the sake of individual
interests. Collectivism requires that precedence be given to the interests of the collective.
Socialist society which regard man as the most precious being by applying the Juche idea,
respects the interests of both the collective and individuals and grants the utmost benefits to
everyone.

What does society consists of, namely, how is society composed?

The great leader Comrade Kim Jong II said:

Society consists of people, the social wealth they have created and the social relations, which
link them.

That society is the collective of people does not mean that society consists only of people.
Society consists of man, social wealth and social relations.

Man is the basic component part of society. Since society is the collective of man, so society
is inconceivable apart from man. Man always stands in the centre of society and the other
parts of society exist in relation with him.

Another component part of society is social wealth. The social wealth, an ensemble of the
means created and used by man, includes material and mental wealth. The material wealth
covers not only the means that are directly used to meet the material needs of man but also
the means that are used to produce them. The mental wealth covers ideology, morality,
science, art, literature and so on, which are used to meet man's mental demand.

lxxv
The social wealth is indispensable for the survival and development of man. Only with the
social wealth, can man survive, maintain and develop society and train himself into a more
powerful being. Man and social wealth are linked by social relations.

The social relations are social orders that combine people and regulate their actions. People
are organically combined to form a society as they consciously enter into social relations and
they keep and develop society as they act according to orders. The social relations are not
pure human relations but relations among people that are formed around social wealth.

According to the fields of social life, the social relations are divided into political relations,
economic relations and ideological and cultural relations.

The social relations become social system when they are consolidated in society. For instance,
the capitalist production relations born in feudal society developed into economic system in
capitalist society but not in feudal society.

Like this, society consists of man, social wealth and social relations.

Who is, then, the master of the society.

The great leader Comrade Kim Jong Il said:

The masters of society are the people. They are social beings with independence, creativity
and consciousness who carve out their destiny independently and creatively.

That man is the master of society means he is the master of social wealth and social relations.
The social wealth and social relations that constitute society are all created, transformed and
used by man.

First of all, man is master of social wealth. From the start of human history up-till now all the
material and mental wealth of society has been made by people's creative labour and it served
them. Of course, there are things such as trees and mineral resources, which are used by man
as they are in nature. But those that are not worked by human are not social wealth but nature.

All the social wealth are for the benefit of man. From older times, they say man comes before
wealth. It is not true that man exists for social wealth, but social wealth exists for him. The
social wealth that does not serve man neither has any value nor can be called social wealth.

Man is under the influence and action of social wealth. The advanced ideology and culture
and modern scientific and technical means make man more powerful and act on his activities
to transform nature and society. What is basic and master in the relations between the social
wealth and man? That is none other than man.

It is quite natural that man becomes master of what he has created.

lxxvi
In the capitalist society, which does not accord with the original principle of society, man is a
slave of money, technology and machines. If this society is transformed to accord with the
original principle of society, man will become the genuine master of wealth and the
phenomenon of man being subjugated by the wealth will be eliminated.

Man is master of not only social wealth but also social relations. It is man who makes and
develops the social relations.

Man is the direct agent of the social relations. He demands social relations and forms them.
He also transforms the social relations. He constantly transforms and improves the social
relations to meet his aspirations and demands.

Man also uses the social relations. People set up social orders through social relations and
shape their destiny in cooperation.

Of course, man lives and acts under the influence of the social relations. The old and
reactionary social relations destroy unity and cooperation among people, creating
confrontation and discord among them, and benumb their creative activities. Man does not
merely adapt himself to the influence of the social relations but he replaces the old and
reactionary social relations with new and advanced ones, while dominating them.

In this context, society is a collective in which the social wealth and social relations are
organically combined with people as the master.

Marxism also produced the view of the component parts of society.

The great leader Comrade Kim Jong II said:

Marxist materialistic conception of history broke down society into social being and social
consciousness and attached determining significance to the social being: it also broke down
the social structure into productive force and production relations, production and economic
relations.

Marxism divided the world into matter and consciousness and clarified their interrelations,
producing a philosophical principle, and applied the principle in society as it is to divide
society into social being and social consciousness, stressing that the social being defines the
social consciousness. Here, the social being means the material condition (the mode of
production formed by the combination of productive forces and production relations, the
density of population, and the natural and geographical circumstances) of social life that are
reflected in social consciousness, whereas the social consciousness means political, legal, and
philosophical views and ideology, arts, morality, science, religion, etc. the reflection of the
social being.

lxxvii
Marxism divided the social structure into productive forces and production relation, basis and
superstructure and attached decisive significance to material production, production relations
(basis) and economic relations.

With this view of social components and structure, Marxism rendered contribution to
overcoming the idealistic view of society and establishing a materialistic understanding of it.

Marxism, however, dissolved man into social wealth and social consciousness, failing to
observe him as an independent component part of society and the master of society.

The Juche philosophy views man as an independent component part of society and its master,
observing society with him at the centre, and thus established a new scientific view of society.

3. What Belongs to Social Collective.

Since a society is the collective of people, it is necessary to know the social collective so as
to have a better understanding of society.

Society consists of social collectives of different types that have been formed in certain
modes. The social collective consists of clans, tribes and nations that are formed historically
and classes and strata that are divided according to social status. There are also social
collectives such as political parties and social organizations that are organized for a certain
purpose.

There is no need to discuss them in detail. Since man lives and develops as a member of a
nation or a class, it is very important to know about the nation and class.

So, let's observe the nation and class.

(a) Nation

Nation has not existed from the beginning of human society. The first social collective in
human society were clans and tribes, the social collectives formed through kinship on the basis
of the common demand to maintain their survival and conquer nature.

In these collectives, the common life was kept and developed by customs, morality and such
organizations as clan or tribal councils. The clans or tribes discovered in the undeveloped
areas in Australia and Latin America in the 20th century show the true looks of the social
collectives at the beginning of human society. With the development of society and history,
the clans and tribe gradually collapsed and a social collective, nation, emerged in the arena of
history.

Nation is a solid collective of people formed historically and a unit of social life.

lxxviii
It is important in understanding nation to know what are the criteria of nation, when it was
formed, and what its life and soul is.

What are the criteria of nation

Nobody denies that nation existed in the past and still exists.

There are, however, different views of nation. That is related to the different views of the
criteria of nation. Only when these criteria are correctly defined, is it possible to make correct
definition of nation and understand peculiar characteristics of nation that are different from
other social collectives.

The criteria of a nation clarified by the Juche philosophy is the community of people sharing
common destiny.

The nation is a large family which has passed through the stage of the tribe and also through
the ramification of the tribes that have branched out of one origin; it includes as well those
members who affiliated themselves with its destiny.

However, the common origin and shared destiny through affiliation are two historic bases for
any nation, though origin ranks first and affiliation second. A nation is not defined only by
origin, even though origin is its basis and beginning. In addition to that a nation is formed by
human accumulations through the course of history which induce a group of people to live in
one area of land, make a common history, form one heritage and face the same destiny.

Comrade Kim Jong II said:

Nation is a solid collective of the people that is formed socially and historically on the basis
of the community of blood ties, language, cultural life and region.

A nation that is large family is formed through the course of history, in this process blood ties,
language, cultural life and region play important role.

Common interests arise from the existence of a group of people bound together by blood-
relationship, belief, culture, locality or standard of living.

The community of blood ties is the main criterion that characterizes nation.

It is the basis, which combines people into a solid collective, and the foundation that underlies
the community of language and cultural life. The collective that shares different blood ties
cannot be called a nation in any case.

The community of blood ties that characterizes a nation is not a simple biological community.
That is a community formed socially and historically.

lxxix
Through the process of living in a certain region, people are linked through kinship, and this
is spread and consolidated along with the passage of time to form the community of blood
ties on a social scale. There are homogeneous nations like the Bengali and Korean nation and
heterogeneous nations like the nations in Europe and other regions that have lived for a long
time in same regions, sharing common life and being linked through kinship to form the
community of blood ties.

To regard the community of blood ties as the criterion of a nation has nothing to do with the
bourgeois nationalism or racism, which discusses about the superiority or inferiority of a
nation on the basis of the criterion and reject other nations. It is aimed at having a correct
understanding of the characteristics of each nation and keep the excellence of the nation.

In the past, Hitler's Germany claimed that the purity of the Aryan blood should be ensured and
set this as its state policy. This was a sophistry and notorious national chauvinistic and
misanthropic idea in that it claimed that the Aryans should dominate the world, as they were
the most "superior" nation.

The community of language is an important criterion that characterizes nation.

Language is a form of expressing ideas and a means of social communications.

Language is formed in the long process and develops along with the nation down through
generations. Only through the same language, can people exchange their ideas, making close
links to form a nation.

The usage of the same language, however, does not mean that the people are always the same
nation. There are different nations in the world that uses same languages. Although they use
same languages, they are not the same nation if they share different blood ties.

Language is closely linked with the destiny of a nation. The assimilation of language leads
to the assimilation of the nation and the obliteration of language leads to the obliteration of
the nation. The imperialists, therefore, tried to stamp out native languages in their colonial
countries in the past in order to keep their domination, and, today, they try to "globalize" their
languages for world hegemony.

The community of cultural life and region is also a criterion of nation.

The community of cultural life is formed and consolidated in the long process of people's
living, using the same language and sharing the same blood ties. This community plays a big
part in cultivating the peculiar spirit of the nation and enhancing the nation's consciousness of
independence.

The community of region links people through a living unit and serves as a condition for
ensuring the community of blood ties, language and cultural life.

lxxx
The community of region, however, is not always a criterion of nation. It is not the community
possessed by man, the main element in forming and developing the nation, it is the community
of living environment and conditions of a nation.

Today even after the formation of nations, in some cases, some of their members live in
different regions due to various reasons or the division of their territories. In this case, they
remain as members of the original nations if they keep their national character, preserving the
community of blood ties and language.

From this, we can say that the most important criterion characterizing nation is the community
possessed by the people who form the nation, that is, the community of blood ties and
language.

Nation is the cradle of its member's lives in which they share destiny.

Since the emergence of nation and country after the disintegration of clan or tribe, people
shape their destiny and make social progress with a country or nation as a unit.

The destiny of each man is closely linked with the destiny of the nation.

When a nation is free, the people, its members, can live freely, and when a nation is
prosperous, they can live happily. A saying goes that the people who are deprived of their
country are as miserable as a dog of the house in mourning. If a country or nation is
subjugated to others, its people cannot escape the destiny of slavery. Separated from their
country or nation, the people cannot live a true life. It is known that the "roving lives" or
"international men" who betrayed their country or nation are maltreated and humiliated as
"men of the second category."

Nationalism is the basis for survival of nations. Nations whose nationalism is destroyed are
subject to ruin.

When were the nations formed.

They are formed in a certain stage of historical development.

The historical period of their formation is different according to nations. Some nations were
formed earlier and some later, according to the activity of the people's struggle and the social
and historical conditions.

Prior to the rise of capitalism, nations were formed in many countries in the East where there
had existed centralist states and unified units of political life.

In the West European region, people lived a nomad life in the Ancient Age, lived in different
small dukedoms in the Middle Age and formed nations in the Modern Age along with the rise
of capitalism.
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Independence is the life and soul of a nation.

The great leader Comrade Kim Jong II said:

Independence of a nation is the life and soul of the nation and the defense of independence is
the basic guarantee for the existence and development of the nation.

As independence is the life and soul of man—the social being, so independence is the life
and soul of a nation—the solid collective of people.

Only with the spirit of independence, can a nation achieve its freedom.

All nations should have sovereignty and the ability to exercise it. Only when a nation fully
exercises its right to with which to decide and solve its own problems by itself, can it be
independent and free, adding luster to its dignity and honour.

If it moves to the tune of others without the spirit of independence, a nation will eventually
be colonial slave. This is demonstrated by the fact that some of the nations, which became
free from colonial yoke, unable to defend their sovereignty, are actually in subordination to
others. The existence of a nation depends on whether it has the spirit of independence or not.
Only with independence, can a nation achieve its development and prosperity. All nations
are desirous of their independent development and prosperity.

A nation can be powerful and demonstrate its spirit, only when it builds up its own power. But
if tries to achieve its prosperity depending on foreign force instead to its own force, this will
entail its decline and disintegration. It is a stark reality, which the developing countries are
experiencing.

Historical experience shows that success or ruin of a nation depends on whether it has the
spirit of independence or not.

Independence is the life and soul for a nation. Ignorance of national independence is
immediately ignorance of the nation itself.

Since the independence is the life and soul of a nation, the question of a nation is decided at
all times by the question of defending and realizing national independence.

Each nation has its national character.

The national character is the special feature of the members of a nation that have been formed
in the long historical process of the formation and development of the nation.

The national character embodies the soul and traditions of the nation; it is a valuable wealth
of the nation and important assets for its development. If the national character is neglected
or slighted, it is impossible to keep the excellence of the nation or ensure its prosperity. The

lxxxii
national character can be maintained and developed only when the national independence is
defended.

There were some views concerning the nation.

Marxism and Leninism held that the criterion of a nation was the psychological community
based on the commonness of language, region, economic life and cultural life. Here, the
community of economic life was regarded as the major criterion. It further argued that the
social collective, called nation, was formed at last in the capitalist period and would gradually
wither away in the process of building socialism and communism.

If one adheres to this view, it is impossible to get answers to the questions about to which
nation those belong, who for some reasons, live in different regions or live different economic
lives, about how nations were formed in those countries which had not gone through the
regular stages of capitalist development and about how a nation will develop in the process
of building socialism.

Let us now examine what is the role of nationalism in formation or break of state.

Nations are founded on nationalism. Nationalism is derived from nation that is the relationship
between the members of a nation.

The social relationship is, accordingly, the national relationship and the national relationship
is the social relationship.

The nation is also a social structure whose bond is nationalism, the tribe is a social structure
whose bond is tribalism, the family is a social structure whose bond is family ties; and the
nations of the world are social structure whose bond is humanity. These are self evident facts.
Then there is the political structure of states which form the political map of the world. But
why does the map of the world keep changing from one age to another? The reason is that the
political structure may, or may not, be consistent with the social structure. When it is
consistent in nation, it last and does not change. If the change is forced by external colonialism
or internal collapse, it reappears under the emblem of national struggle, national revival or
national unity.

When the political structure embraces more than one nation, its map will be torn up by each
nation gaining independence under the emblem of nationalism.

The state is not only a social structure like the family, the tribe and the nation, but rather a
political entity created by several factors, the simplest and foremost of which is nationalism.
The national state is the only political form which is consistent with the natural social
structure. Its existence lasts, unless it becomes subject to the tyranny of another stronger
nationalism, or unless its political structure, as a state, is affected by its social structure in the
form of tribes, clans and families.

lxxxiii
It has already been said that common origin and shared destiny through affiliation are two
historic bases for any nation. Due to liberation of the most of the countries from the yoke of
direct imperialism and through affiliation notional state has already been achieved and
established in major parts of the world. Now the arduous tasks before the people of these
countries is to accomplish the tasks of revolution and construction.

That from the above it is crystal clear that the Juche idea has correctly solved the question
about the nation and state in our times. The view of the criteria and formation of a nation and
state, its sprit of independence and its national character is a correct guideline to solving the
present and future problems of nation and state.

Is the existence of nation and state is imperative for shaping the destiny for the people?

Comrade Kim Jong II said.

A country and nation is the most comprehensive of social communities. It is a solid

organization of the people, a body with a common destiny that has been formed socially and
historically. The revolution and construction are conducted with a country and nations as a
unit, and the interest of the social collective and those of the popular masses are realized
within the unit of the country and nation. Outside the country and nation the popular masses
cannot realize their desire for independence. The Juche idea regards the safeguarding the
independence of a country and nation is a fundamental requirement for realizing the masses
independence.

Each country's revolution should be carried out to suit its specific realities in which the
objective revolutionary situation is created.

The social, i.e. national factor is the driving force of human history. The social bond which
binds together each human group, from the family through the tribe to the nation, is the basis
for the movement of history.

The national factor, which is the social bond, works automatically to impel the nation towards
survival, in the same way that the gravity of an object works keep it as one mass around the
nucleus. When the factor of unity in those components is broken into pieces and gravity is
lost, every atom is dispersed. This is the nature of matter. It is an established law of nature.
To disregard it or collide with it is damaging to life.

On the basis of the Marxist theory it was argued that working class has no motherland, so state
is not an important necessity. The theory from the beginning took a nihilistic attitude towards
state. It was argued that the existence of state is not an eternal factor; That there was society
which had no concept about state or state power; That at certain stages of economic
development class division was emerged and creation of state is the inevitable result of such
class division; That the state was created for suppressing the class contradiction and it is the
machinery of the exploiter class for repression; That the state is in no way a power imposed
upon the society from out side, rather it emerged at certain stage of development from the
society itself; That since the state was evolved for suppressing the class conflict and it was
lxxxiv
created in course of such conflict and contradiction, so it is most powerful, and it is the class
controlling economy through this machinery establish their supremacy in politics; That the
slave-holding state was the state of the slave owners for suppressing the slaves, similarly the
feudal state was the state of the feudal lords for controlling the serfs and peasant and the
modern representative state is the tool for appropriating wealth of labour by the capital;. That
the right and privileges of a citizen is determined by the wealth he has and it proves that the
state is an organization for defending the rich class against poor class; That the state is an
organization for defending the rich class against poor class; That the emergence of class was
inevitable in the previous stage similarly its abolition is also inevitable; That with the
disappearance of class the state will also disappear; That society which will reorganize the
production system on the basis of independent and equal collectivism will not need the state
machinery and that society will send the state machinery to the museum.

That since the Marxist theory is based on class concept and it argued for one guiding ideology
for all the country and held that state appeared for suppressing the class conflict and with the
liquidation of class contradiction the state will disappear, so they had given stress on class
struggle alone and did not pay attention to the matter of preserving independence of the
countries and nation and sustaining national characteristics. That for this reason they failed to
develop socialism in their countries as a cause for their own country and nation and in
consequence socialism in those countries lost its footholds and support.

To deal with the appearance of class society vis-a-vis the state power it can in a nutshell be
said that, in the primitive society those who had acquired a higher desire of better life and
creative ability did win the economic competition. They sought to protect the ownership of
their property and justify the subjugation and exploitation of the poor by the rich. This is how
the exploiting and exploited class appeared. Class society came into being because someone
desired it and the forces and the objective condition for meeting this wish had been created
Therefore, in analyzing the aspects of historical development, three factors—the needs and
interests of the people (the development of their ideological consciousness which determines
them), the development of their creative ability to meet them, and the maturity of the objective
conditions—should be examined.

An analysis of society according to class is important, but on its own it is not enough to assess
all the interests of people. It is necessary to study the interests of an individual, family, class
and whole society in their correlation with each other and make a comprehensive analysis of
the economic and political interest and the material and ideological and cultural needs of
people.

It is a mistake to resolve the interest of people into economic interests alone. Of course, it is
true that since economic interests are directly connected with man's physical life, they are a
basic need. But it is wrong to think that political interests are derived from economic ones or
that political power is no more than a means of realizing economic interests. However
perfectly the material need may be satisfied, the need to live as master of society is not
satisfied. The need to live as master of society can only be met politically. The ideological
and cultural need, too, is not derived from economic needs. The need for developing oneself
into a more powerful being can be satisfied only through ideological and cultural life.
lxxxv
Let us go back to our discussion on national character.

Comrade Kim Jong II has said:

Socialism is a class concept and at the same time a cause of national development and
prosperity. The process of the development and consummation of the socialist society must be
the process of meeting the class demand and interests of the working masses and also the
process of making the country rich and strong and bringing prosperity to the nation.

The national character, which is formed through history, may have the limitation of the period
and class, but it is mistake to regard the national character as the breeding ground of the idea
of returning to the past and bourgeois nationalism. The national character embodies the sprit
of nation, which constitute a precious wealth of the country and nation and an important asset
for the building of socialism.

The Juche idea has clarified that the country and nation are the basic unit for shaping the
destiny of the masses and that the popular masses must firmly maintain the Juche Character
and National Character of the revolution and construction in order to shape their destiny
independently.

Comrade Kim Jong II said:

A country and nation is a community of people which has been formed historically and whose
members share common destiny. Socialism is carried out with country and nation as a unit.
A revolution in one country is carried out by the party and people of that country for
themselves.

The Marxist theory stressed that the working class of all the countries should have the same
theory as an invariable guiding ideology. But due to the fact that the situation of the countries
differ with each other in the peculiarity of their historical development and actual condition
and the revolutionary task are confronted with difficulties and trials and change has been
brought about in the composition of the masses of the people, so the Marxist theory may not
be taken as the only prescription, and it may not be treated as a kind of dogma. As is stressed
by the Juche idea each of the country should define its guidelines suitable to the specific
conditions of its own country on the basis of methodology centering on the masses of the
people. By maintaining revolutionary principle each country should work with its own guiding
idea independently and develop the guiding idea creatively. The preceding theory is an
obstacle in making revolution by taking under consideration of the specific realities of one's
own country. If one is to become internationalist he must first become a true nationalist.

If Korea would not maintain its own line and conviction and did not uphold the national
character then they would have failed to liberate their own country and carry forward the task
of building socialism. Socialism of Korea is a socialism of their own style.

lxxxvi
So far we have discussed different aspects of Juche Character and National Character and its
superiority over the preceding theory of Marxism. Before part with let us examine what are
the pre-requisites, fundamental requirements and real guarantee for preserving Juche
Character and National Character of the revolution and construction in the light of the
teachings of the great leader Comrade Kim Jong II.

The pre-requisite for maintaining Juche Character and National Character of revolution and
construction is that one has to love his own country and nation. Since nobody can live and
shape his destiny without his country and nation, and his destiny is inseparably connected
with the destiny of his country and nation, so one should have boundless love and respect for
his country and nation. He who does not love and respect his own country, he cannot love
himself and forge his own fate and destiny.

The fundamental requirement for preserving the Juche Character and National Character is
that one has to carry out the revolution and construction in his country in his own style on
the principle of national independence. The right of independence of nation cannot be
infringed by anybody. Whatever the great difficulties and trials there may be, the
revolutionary people cannot submit to the pressure of foreign forces and leads to
subordination by yielding to the pressure of outside forces. The revolutionary people
invariably have to follow the road of independence and thereof to uphold their own opinion
and faith and carry out the line and politics they have adopted.

The real guarantee for preserving and embodying the Juche Character and National Character
lies in building up own political force. The driving force of revolution and construction is the
political force. It is political force who organizes and unites the people on the basis of
unanimous desire and common interest of the nation. It is political force who ultimately
accomplishes the task of revolution and construction. Therefore, unless strong political force
is built up the Juche Character and National Character cannot be attained and preserved.

The enhancement of national pride and self-confidence among the people is a very important
factor in preserving the Juche Character and National Character. One should be proud of his
own country and nation and remain free from the sense of inferiority. Ideological work should
be carried on in such a way that people feel proud of their country and nation and determined
to defend and develop the same. The good qualities of the nation is to be preserved and for
that national heritage should properly be appreciated. And thoroughly reject and overcome
nihilism, which denies the nation's fine traits. New national traits to be created continuously
in all spheres of politics, the economy, ideology, culture and morality and boast national pride
and self confidence among the people.

The struggle against imperialism and dominatiomsm is the struggle to preserve the Juche
Character and National Character. The imperialists in order to realize their domination
ambition are now leaving no stone unturned to obliterate the Juche Character and traits of
other countries and nation.

Comrade Kim Jong II said:

lxxxvii
Without struggling against the dominationist machinations of the imperialists at present, it
would be inconceivable to ensure the independent development of the countries and nation,
nor it would be possible to prevent people from falling to the lot of colonial-slavery again.
The illusions about and fear of imperialism should be dispelled.

(b) Class

Class is an important social collective. In class society, everybody belongs to a certain class.

What is important in understanding a class is to know the definition of class, the basic factor
that defines it and the period and course of its appearance.

Now we will see what the class is.

Class is a collective of people distinguishable in their social status according to the possession
of the means of production and state power.

For different reasons, people are in different social status.

Composition of class is different according to society. The major classes are slave-owners and
slaves in slave society, landlords and peasants in feudal society, capitalists and workers in
capitalist society and working class and peasants in socialist society.

As mentioned in the definition of class, the basic factor that defines class is the ownership of
the means of production and state power.

Class is defined, first of all, by, who owns the means of production.

President Kim II Sung said:

The ownership of the means of production is the basic factor in defining classes.

The ownership of the means of production has two aspects; the degree of ownership and the
types of ownership of the means of production. The degree of ownership of the means of
production explains whether one has means of production or not and if he has, how many he
has, whereas the types of ownership explain what kinds of means of production one owns
and how.

Their ownership of the means of production directly defines people's economic status. In
exploiter society where private property over the means of production holds sway, the people
are divided into exploiting class and exploited class. In this society, the people who have
many means of production become exploiting class, taking a big portion of products without
even participating in the social labour. They are slaveholders, landlords and capitalists.

lxxxviii
On the contrary, those who have a little or none of the means of production become exploited
class, economically subjugated and deprived of their labour results, inspite of their direct
participation in the social labour. They are slaves, serfs, peasants and workers.

In socialist society, the entire people are masters of the means of production and therefore
there are no exploiting and exploited classes divided according to the degree of ownership, in
this society there is no exploitation through means of production and all the needs of the people
are satisfied without exploiting others.

Classes are divided also according to the ownership of the state power.

In exploiter society, those who have state power—become ruling class, and those who have
not—become the ruled class. Historically, slave-holders, landlords and capitalists in exploiter
society were ruling classes that were lording it over politically as they had state power. On
the contrary, slaves, serfs, peasants and workers were exploited classes that were dominated
politically, as they had no state power. In socialist society, the entire people are masters of
state power and therefore there are no ruling and ruled classes.

In exploiter society, the exploiting class (class that has the means of production) and the
ruling class (class that has state power) are the same, but not always.

In feudal society, the bourgeois who became rich by exploiting the people while running
mines or trading were in the exploited status politically, as they had not state power.

Fierce class struggle was fought between the exploiting class and ruling class in one side and
the exploited class and dominated class in the other side, this resulted in the collapse of the
old classes and produced new classes.

When did classes appear and when will they disappear?

Some people claim the eternity of classes. Is it right?

No, classes are not eternal.

In the past there were a society where there was no class, and there will be a society in the
future, too, where there is no class.

At the dawn of human society, the primitive communal society had no class. In this society,
all people were equal in economic status since they worked and got distribution on an equal
basis.

They were also equal in socio-political status since the social organizations such as clan or
tribal councils were jointly managed.

In this society, there were no exploitation and oppression and no class and state.

lxxxix
With the birth of private property and state in the end of the primitive society, the members
of the society were divided into exploiting and exploited classes and ruling and ruled classes.

Classes, which were born in the exploiter society, have changed into different forms with the
replacement of the societies, they will disappear at last when advanced socialism where the
people become masters of state power and means of production, free from exploitation, is
established and win complete victory. In the stage where the classes cease to exist is the stage
in which the exploiting and exploited classes and ruling and ruled classes disappear along
with the establishment of socialist system. In this stage, antagonistic classes are eliminated.
The peasantry gradually disappears through its assimilation to the working class, along with
the complete triumph of socialism. In this stage, even class differences are eliminated. In this
historical process, classes or monopolies wither away with the oncoming of classless society.

That is why we say that the solution is to create a classless society by abolishing all the
classes or monopolies, for a class in nothing but a monopoly.

On the basis of Marxist dialectical view the propositions of class struggle was put forward. A
party was regarded as a class political organization, a weapon of class struggle that stands for
and defends the interest of a certain class. The party fights for realizing the demands and
aspiration of a particular class. On the basis of this realization working class party was built
up for emancipation from the exploitation of capital. But in such a case the party finds it
difficult to represent the interest of the entire masses of the people and to properly realize its
leadership over the building of a new independent society as a whole and the entire society.
Besides, when it is faced with difficulties in the protracted period of building an ideal society,
such party that defends the interest of a certain class may be divorced from the masses to be
reduced into a political group of minority and further loss confidence and collapsed.

In order to prevent the masses of the people from division and mutual contest and make them
unite, it is important to build a society which defends the interest of the broad "masses of the
people" of the country and relies on them, instead of the one that stands for the interest of a
certain class or stratum.

The phrase "the masses of the people" assumes a class character in class society. In class
society it is not the exploiter class but the popular masses who develop society by creating
material and cultural wealth with their labour and it is not the ruling class but the ruled class,
the masses who are interested in the replacement of the old social system with a progressive
one and struggle for it. Hance the phrase "the popular masses" is a class concept, the concept
opposed to the exploiter and the ruling class in the exploiter class society. Whether somebody
belongs to the masses of the people or not is decided by whether he or she advocates the
natural demand of man as a social being to live independently from all sorts of subjugation
and exploitation or not. In other words, anyone regardless of one's class origin and social
status belongs to the masses to the people if he or she advocates the demand of the people for
independence.

xc
Comrade Kim Jong II defined that the masses of the people is a collective of the working
people in the main and a collective of the people who are united on the basis of their demand
for independence and their creative activity.

History has far advanced now, and with the development of society, a change was brought
about in the composition of the masses of the people. This inevitably results in the change in
the composition of a party the pivotal organisation of the masses. Intellectuals are working
people who contribute to social progress with their mental labour. Due to the magnificent
development of science and technology today, the people engaged in mental labour number
far more than those in physical labour and the role of intellectuals in social development
increased further. In the present society, the intellectuals as well as the workers and peasants
constitute the main components of the motive force of history as the members of the popular
masses who with progressive ideas, are interested in social development.

Intellectuals are mental workers. It is wrong to classify them as petit bourgeois as Marxist did.
Of course, they have something of the petit bourgeois in them. However, it is wrong to identify
the essential characteristics of the intellectuals with those of the minor propertied class. The
essence of the intellectuals should always be identified in the fact that they do mental labour
with their knowledge and technical ability. Not only the material wealth but also the
ideological and cultural wealth is precious. The essential superiority of man lies in the fact
that he has ideological and cultural wealth, so the mental workers who produce ideological
and cultural wealth are the very people who directly establish the superiority of man. History
shows that intellectuals played an important role in the revolutionary movement of revolution
by rousing and mobilizing the working masses.

Although by nature the workers are proletarians and have got a strong revolutionary sprit and
a strong sense of organization, but their cultural, and technical levels are lower than those of
intellectuals. The intellectuals are at a higher cultural and technical level than workers, but
they are weak in their revolutionary sprit and in their sense of organization. It is true that they
have a vacillating tendency like the minor propertied class. They vacillate because they are
not formed in a revolutionary pattern, but this does not mean that they cannot be. It is their
vacillation that leads them to reject their own class and join the working masses.

They should be ideologically indoctrinated, so that they take part in the revolution voluntarily.
In this respect not only the intellectuals but also the manual workers should be the object of
revolutionization. It may be mentioned here that today, when in the developed capitalist
countries the general standard of living has rather risen relatively, the advent of such a
revolutionary situation can hardly be expected, so one must not expect the manual workers to
join the revolution instinctively to meet their needs for existence.

The difference between the workers and intellectuals disappears only when all the members
of the society are made revolutionaries, become fully integrated into the working class and are
made intellectually proficient with progress in socialist construction

Like class, intelligentsia is not eternal in human society. In the process of building socialism,
the difference between physical and mental labour is narrowed down and intellectualization
xci
of the whole society along with its assimilation to the working class is realized; then the
stratum of intellectuals come to cease to exist.

The society where there is no class or stratum is the ideal society of mankind, where complete
equality prevails among people.

All the people must be equal, and evils are bound to disappear if we abolish the class society.

By giving a correct understanding of social collective, the Juche philosophy enables one to
learn that society is the collective of people.

3. Political, Economic, and Ideological and Cultural Lives

are the Basic Fields of Social Life.

People lead social life, irrespective of what social collective they belong to. It is therefore
important in understanding society to know social life. People's social life takes place in
various forms and in various fields. This is divided into political, economic, and ideological
and cultural lives. Social life in the three fields has continued to develop throughout the human
history.

(a) Political Life

When talking about social life, we first talk about political life. This is because political life is
most important in social life. Since political life is guaranteed by politics, it is necessary to
know about politics in order to know political life.

Politics is a social function that organizes and controls in a uniform way people's activities
according to the common interests of class or society.

People who form society have communities as well as differences. They have different
demands, abilities, tastes and characters, and they behave differently.

Unless their activities are uniformly organized and controlled, society cannot be maintained
and developed. Accordingly, politics exists in any society.

Politics assumes class character in class society. The class character of politics depends on
which class's interests it defends. The politics that defends the interests of the exploiting class
becomes the politics of the exploiting class, whereas the politics that defends the interests of
the people becomes the politics of the people.

State power is the most comprehensive political organization, which exercises political
command over the whole society. The people in a certain territory are all under the influences
and instructions of the state power in it. Relying on the legislative and administrative organs
which are supported by judicial and public security organs, the state power exercises politics
for all the members of society.
xcii
In class society, state power assumes class character.

In exploiter society, state power is an instrument to control society in the interests of the
ruling class that seized the state power and its basic mode of activities is dictatorship over
the working masses. In socialist society, the state power is the organ, which defends the
interests of the masses, the masters of the power, and serves them, and its basic mode of
activities is socialist democracy.

What is, then, political life?

President Kim II Sung said:

The political life provides the people with genuine political freedom and rights as masters of
the state and society, guarantees valuable socio-political integrity for them and enables them
to add lustre to it, and is the most important of all of their activities.

First to all, political life is the people's activities and struggle to enjoy genuine political
freedom and rights as masters of the state and society.

To enjoy genuine political freedom and rights is the essential demand of man, the social being.
Nobody wants to live under political subjugation and humiliation. If one has no political rights
and freedom, he is dead as a social being. Man was born with equal rights to freedom. Without
the rights, he is like the dead.

For man, a social being, political freedom and rights are more valuable than his physical life.
Therefore, genuine exercise of political freedom and rights is political life proper to man.

In order to enjoy the political freedom and rights, man must become master of the state power.
That is because political freedom and rights are ensured by the state power. Those who have
state power can enjoy political life to meet their interests and demand as masters, but those
who have not are marginalized as the object of politics. People therefore conduct various
political activities, an important aspect of political life, in order to seize the state power.
Political activities for the state power is indispensable for every social being, but they were
not permitted for the masses who had lived in slave's status in the whole historical process of
exploiter society. This was the case in the barbarous slave-hold society and unenlightened
feudal society and even it is in the so-called developed modern capitalist society. In capitalist
society, the ruling class that has seized state power vociferate about "freedom" and "equality"
but in reality they alone enjoy privileges and unlimited freedom, marginalizing the working
masses. This is proved by the fact that in these countries, there are hardly any parliamentarians
of the worker or peasant origin. That the workers and peasants cannot express their political
views or demands through the mass media. Bourgeois parliament can never represent the
interest of the people.

Poor people fail to compete in the election campaign and it always the rich—and only the
rich—who come out victorious. Bourgeois Parliament is a misrepresentation of the people and
parliamentary governments are a misleading solution to the problem of democracy.
xciii
In those societies, the people's political activities to become masters of the state power are
oppressed. Humanity still remembers how the participants in the Paris Commune were
massacred and how the political activities of the people in the fascist Germany in the middle
of the last century were suppressed.

It is no secret that the oppression of the progressive people's political activities for political
freedom and rights are committed now in a more cunning way in the developed capitalist
countries that advocate the so-called "freedom" and “democracy". The so-called parliament of
the people is a cunning device to exercise dictatorship and defraud the people. The most
tyrannical dictatorship the world has known have existed under the shadow of parliament.

So the bourgeois democracy and parliament is no solution at all.

Amidst vicious oppression of the reactionary ruling class the people have constantly conducted
political activities to seize the state power and become its masters and eventually smashed the
capitalist system and set up socialist system bringing about a new change in their state political
life. The solution is for the people to be the instrument of governing. In socialist society, the
people can enjoy genuine political life. In this society, the people are masters of the state
power, which provides them with fullest political freedom and rights. In the society, the state
power is in the hands of people, who carry out popular politics, with the result that; the people
leads dignified and stable political life. The people's political activities to play the role of
masters of the state power are encouraged and ensured.

Political life is also the activities and struggle of the people to have and keep valuable
socio-political integrity.

The value and honour of a man lies in exalting his socio-political integrity, not in money or
property. Money and property however much cannot enhance the man's character or make him
enjoy others love and respect. Only when a social man do good for the society and fellow
people, exalting socio-political integrity, can he possess high personality and enjoy fellow
people's love and respect.

The political life through which people acquire and keep socio-political integrity as members
of revolutionary political organization is fully ensured in socialist society.

In capitalist society, the bourgeois political parties seize the state power, domineering over
the society, and therefore the people's political and organizational life is controlled and
restrained.

In capitalist society, all the people are not involved in revolutionary political organizations
and many of them remain unaffiliated. And even in the case they lead political and
organizational life in revolutionary political organizations, their activities assume illegal
character in many cases, as the activities are restricted in content and scope by the capitalist

xciv
law. For instance, in many case strikes, demonstrations and assemblies are secretly prepared
and organized because of the reactionaries' tricks of sabotage.

In socialist society, however, all members of the society are involved in revolutionary
political organisation and people's political and organisational life are not restricted at all as
the working people leads the society politically. In this society, therefore, all people lead
worthwhile political life, preserving valuable socio-political integrity.

Political life is a field of decisive significance in social life.

That is because the social life depends on political life. Since politics plays the leading role
in society, the social man should lead political life independently to lead his economic and
ideological and cultural life independently. If a man is politically oppressed and enjoys no
right, he will naturally be plunged into miserable plight economically and cannot escape from
ideological and cultural prejudice and ignorance.

This is attributed to the fact that socio-political integrity is most valuable for a social being.

Physical life is valuable, too, for a man. But what is incomparably more important—that
is socio-political integrity. If a man simply eats and lives without political life, his life is
not different from that of the animals. When a man acquires and keeps socio-political
integrity as a member of a revolutionary society, he can live a worthwhile life forever. The
eternal life so longed for by humanity is to keep the socio-political integrity.

(b) Economic Life

Economic life is a basic aspect of social life.

Economic life is the social life to produce and consume material wealth necessary for
subsistence.

The great leader Comrade Kim Jong II said that economic life is the life to produce, distribute,
exchange and consume the materials necessary for living.

Without the means of life, like food, clothing and housing, people cannot survive. The
economic life to produce and consume them therefore exists in any society and will go along
with humanity forever.

What is important in economic life is first, labour life to produce material wealth.

Labour is purposeful and conscious activities of man to transform nature and create material
wealth. Only when man produce material wealth, can he survive and develop. The labour life
to produce material wealth takes place before to consume it. Labour therefore takes
precedence in economic life. It is not accidental that the rise of human being is closely related
with the labour life. Production of material wealth is accomplished through the process in

xcv
which man with labour force acts on the object of labour with labour tools. Therefore, man
with labour force, labour tool and labour target are called three elements of production. Here
man with labour force and the labour tool form productive forces.

Labour force comprises of scientific and technical knowledge, experience, ability and skill
necessary for production activities and is supported by his physical strength. The production
tool (labour tool) is all the material and technical means used in production.

What is basic in the composition of the productive forces.

Of course, the development of the production tools finds its expression in the development
of the productive forces. It is, however, people who make and use the production tools.

Apart from people, the production tools cannot be made nor do any function. Today, robots
substitute man's labour but they are made and controlled by man. The decisive factor for the
development of the productive forces is therefore in enhancing people's creative ability. It is
true that with scientific development machine is reducing number of workers replacing
professional and technical people.

This is the quantitative change in the labour force, while the qualitative change necessitated
the replacement of a physical force by technical skill. However, man, in his new form, will
always remain an essential factor in the process of production.

What is important in economic life is also the material life to consume the produced material
wealth.

Without consuming material wealth, man cannot survive. In this context, the material life can
be called the life to meet the primary demand of man. Man's production of material wealth is
not for its own sake but for his survival through its consumption.

Everybody wants to lead a rich material life. Only through equal and rich material life, can
man as a social being lead an independent and creative life.

Man's economic life takes place in certain social relations, and this is called production
relations.

Production relations are the social relations, wherein people enter in the process of economic
life. They include all social relations formed in the process of producing, distributing,
exchanging and consuming the material wealth.

What is important in the production relations is, first, the ownership of the means of
production. The ownership of the means of production expresses who possesses the means
of production and how. Those who have the means of production hold masters' position in
production and those who have not are in the position of subjugation state in production.
xcvi
The ownership of the means of production is divided largely into private ownership and social
ownership. The former is dominant in exploiter society while the latter is dominant in socialist
society.

What are also important in the production relations are the relations of distribution of the
products.

When there is production, there are relations of distribution. That is there is an order of
distributing what has been produced. In class society, the distribution of social output is
always done according to the demand of the class that has the means of production. The best
proof is that in capitalist societies production accumulates and expands in the hands of few
owners who do not work, but exploit the efforts of toilers who are obliged to produce in order
to survive.

What is basic in the production relations is the ownership of the means production. Those
who own the means of production have the rights to organize production and distribute the
products. In exploiter society, the producers of the material wealth are the masses of the people
but they don't get as much as they work, living miserably in poverty. This is because they do
not own the means of production. And this causes exploitation of man by man and
accumulation of wealth in the hands of exploiter class.

Only in socialist society where social ownership of the means of production holds sway, can
the masses become masters of production and enjoy the material wealth.

Economic life constitutes the basis of social life.

It is self-evident that for his survival and development, man should have means of life and
materials to consume. Economic life is a field of social life that provides for the material
conditions necessary for man's survival and development. Economic life materially
guarantees political and cultural life.

Economic life, first of all, guarantees materially political life. Only when self-sufficiency is
achieved in economic life, can independence be ensured in political life. Economic
subjugation leads to political subjugation.

Economic life also materially guarantees the development of cultural life. As the saying goes
that "Meal comes before sightseeing", man's high cultural and aesthetic demands can be fully
satisfied only when he is rich economically. Insufficient economic life means retarded
development of cultural life.

(c) Ideological and Cultural Life

xcvii
Man is not satisfied only with food, clothing and housing. He is desirous of living a
worthwhile, beautiful, noble and civilized life, with sound ideology and rich emotion and
knowledge.

The field of social life that satisfies this mental demand of the people is the very ideological
and cultural life.

Comrade Kim Jong II said:

Through their Ideological and cultural life people develop their independent ideological
consciousness and creative ability, satisfy a variety of their cultural and emotional needs and
acquire noble mental and moral traits.

Ideological and cultural life of man includes his ideological life to acquire independent
ideological consciousness and sound moral traits as well as cultural life to acquire knowledge
and technique accumulated by humanity, and cultivate physical strength and noble emotion.

Ideological and cultural life enables man to develop independent ideological consciousness
and creative ability proper to the nature of social being and possess noble mental and moral
traits.

Only with the independent ideological consciousness and creative ability can man become
an independent and creative social being and genuine master of his own destiny. Ideology
and knowledge, however, are not inborn nor come of their own accord. Through their
ideological and cultural life people can acquire and enhance their independent ideological
consciousness and creative ability.

The genuine ideological and cultural life is possible only in socialist society.

In capitalist society, reactionary ideology and culture and corrupt bourgeois way of life are
predominant, rendering people mentally and physically cripples and spreading inhuman
ideological and cultural life.

In socialist society, the sound ideology, culture and way of life of the working class are
predominant, making people developed into more powerful beings and enjoy genuine
ideological and cultural life.

In this society, people are armed with a high sense of independent ideological consciousness,
namely, the socialist ideology, and live and work as required by the ideology, thus becoming
genuine masters of their destiny.

The ideological and cultural life also meets the people's diverse cultural and emotional
demands.

It is the characteristics of man that he has cultural and emotional demands.

xcviii
The more he is free from the fetters of nature and society and the richer life he leads free from
worries of food, clothing and housing, the higher and diversified the demands man has.

Cultural and emotional life leads man to a noble mental world.

The genuine cultural and emotional life is possible only in socialist society. In socialist society,
art and literature are part and parcel of every man's life, so all people create and enjoy culture,
leading a rich and diversified cultural and emotional life. The flourishing of man's noble
feelings, emotions and beautiful traits is possible only in socialist society where people are
masters of art and literature.

The ideological and cultural life takes a very important place in social life.

Since the political and economic lives are people's activities, their development depends on
how well people are prepared. It is only when people become revolutionaries with a high sense
of ideological consciousness and creative ability through the ideological and cultural life that
they can become true masters of the state and society to create more material wealth and
properly use it.

The political, economic, and ideological and cultural lives are independent of one another, but
they are closely inter-linked. It is therefore necessary to develop these three fields in a uniform
way so as to develop social life.

Relation between economic life, political life and ideological and cultural life.

Comrade Kim Jong II said:

Political life and ideological life play a leading and decisive role in social life. Therefore,
underestimating the principal significance of political life and ideological life, and only
emphasizing that the three kinds of life have each their own importance is of no use in practice.

Each of the three major areas of a social life, an economic life, a political life and an
ideological and cultural life, has unique and irreplaceable significance. When it can be said
that an economic life is a life to realize man's demand for being the master of nature, a political
life is a life to realize man's demand for being the master of society, and an ideological and
cultural life is a life to realize man's demand for being the master of one's own.

When it can be said that an economic life is a life to sustain the existence of social man
through creating and enjoying material wealth, an ideological and cultural life is a life to
enhance quality and ability of social man through creating and enjoying mental wealth, and a
political life is a life to control and operate society through establishing social systems and
exercising the reins of government.

xcix
An economic life, a political life and an ideological and cultural life respectively have unique
significance, while there is a relation in which they depend and constrain each other. An
economic life makes material conditions for a political life and an ideological and cultural
life, and an ideological and cultural life makes personal conditions for an economic life and
a political life, and a political life makes institutional conditions for an economic life and an
ideological and cultural life.

An economic life materially supports a political life and an ideological and cultural life. A
political life regulates the courses and processes of an economic life and an ideological and
cultural life. In addition, an ideological and cultural life guarantees an economic life and a
political life by enhancing quality and ability as social man. In consequence, there is no
ideological and cultural life or political life without an economic life, no economic life or
ideological and cultural life without a political life, and no economic life or political life
without an ideological and cultural life.

As they depend and constrain each other having unique significance respectively, they
should be developed all together in a balanced manner. Only when doing so, a social life as
a whole can be developed rapidly and normally in organic links.

In the developmental process of history, however, they did not necessarily develop in a
balanced manner. There arose an imbalance in the three major areas of a social life under
the exploitation and oppression in class society. As a result, it followed that the development
of a political life and an ideological and cultural life was slower than that of an economic
life.

In capitalist society today, a serious imbalance is arising among the three major areas of a
social life. In capitalist society, developed economy does not fairly render a service for the
people. A corrupt life is promoted by the artificial manipulation of inhuman demand and the
contrivance of various measures which corrupt the people. As material wealth increases, by
contraries people's sound mind is paralyzed and immorality and social evil are disseminated,
and on the other hand politics is conservatized and the obstacle to people's independent
political activity is enlarged. As the economy grows, in a word, a material life is corrupted,
an ideological and cultural life is impoverished, and a political life gets reactionary.

In socialist society, the three major areas of a social life can be developed in balanced manner.

In socialist society, there is no prevailed class having an interest in the imbalance the three
major areas. Since the masses the people become a common master in an economic life, a
political life and an ideological and cultural life, they play a role as the master in all of the
areas. Therefore, it becomes possible to purposefully and consciously maintain a balance in
the development of an economic life, a political life and an ideological and cultural life.

c
The three major areas of a social life depend on and constrain each other having unique
significance respectively, but each of them occupies different positions in a social life.

A political life and an ideological life play leading and decisive role in a social life.

A political life defines the developmental course of a social life as a whole, and adjusts and
controls its entire process. It regulates a process of creating, spreading and enjoying material
wealth and ideological and cultural wealth.

An ideological life defines ideology, behavior and role of people in charge of a social life. It
regulates aim will and fighting sprit of people who participate in each area of a social life.

Since a political life and an ideological life have a decisive meaning in a social life, in order
to properly develop society, the three major areas of a social life should be developed in a
balanced manner while enhancing a leading role of a political life and an ideological life.

In this way the Juche philosophy established enabling people to have a deeper understanding
of society.

4. The Characteristics of Society.

Since its birth, society has developed through the long course of history. In this course,
different types of societies of different characters have been replaced by one another. It is
therefore important, in deepening the understanding of society to know the types of society
and their characters.

Now we observe the question of character of society.

(a) What is the Character of Society.

The character of society is the essential characteristics of a society in a certain stage of its
development.

The nature of society means the essential characteristics of a society in relation to nature,
whereas the character of society means the essential characteristics of a society in relation to
other societies.

The societies that have existed in human history are divided into different types according
to their characters.

The major criterion distinguishing the character of society is which class or which social
collective takes the dominant position in the society.

The society where the exploiting class lords it over is exploiter one and the society where the
people are its masters is socialist society. Even in exploiter society, the society where
ci
slaveholders hold the dominant position is slave-hold society, and the society where feudal
lords and landlords hold the dominant position is feudal society, and the society where
capitalists hold the dominant position is capitalist society.

Since the division of society into antagonistic classes, there has been continuous class
struggle, which replaced the dominant classes in societies. The class that took the dominant
position in society changes the structure and looks of the production and distribution of social
wealth and sets up a new political structure and ideological and cultural institutions.

At last, there appears a society of a different character—the socialist society. In this society
the people themselves become the instrument of governing. This is era of masses. And there
is no scope to expropriating the right of other members of the society. Finally, the era of
masses, which approaches us at a rapid pace following the era of republics, inflames the
feelings and dazzles the eyes. The character of society finds its expression in the character of
social system. This is because the social position of the people is defined and ensured by social
system.

In this way it finalizes its position on a social basis and guarantees it by means of the state
authority and power. The dominant position that is not fixed and consolidated by means
of the social system is like a castle on the loose sand. Therefore, the character of social
system is the character of society, and social system and society sometimes have the same
meaning.

(b) What is the Factor that Defines the Character of Society.

Capitalist society is reactionary and anti-popular in that it provides for the interests and
pleasure of the capitalist class by exploiting and oppressing the people. This is because the
capitalist class has seized the power. The socialist society is progressive and people oriented
in that it defends and ensures the interests of the people, free from .exploitation and oppression
of man by man. This is because the masses of the people are genuine masters of power.

The ownership of the means of production also defines the character of society.

As mentioned before, the means of production is material means with which to organize and
perform the production of the goods necessary for the survival and development of man.
Accordingly, who possesses the means of production in what form decides which class or
collective takes the dominant position in economic life. Its institutional consolidation
expresses the character of the society.

The society where there prevails private ownership of the means of production capable to
produce more than satisfying the needs of the owner and expropriate the labour of others is
exploiter society, and the society where there prevails social ownership of the means of
production is socialist society. The exploiter society is divided into slave-hold society, feudal
society and capitalist society according to whom the exploiting private ownership of the
means of production is there.

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The form of ownership of the means of production is important in defining the character of
society. But the basic factor that defines the character of society is the ownership of state
power. This is because only by the people in power, can set up a social system of new
character, and when the character of the social system is changed, the character of the society
can be changed accordingly. This is proved by the fact that there appeared capitalist form of
ownership of the means of production within the framework of the feudal society but the
character of the society remained feudalistic without any change until the capitalist class
seized power.

(c) What Forms of Society have Existed in Human History.

There have been different types of society of different characters in human history. They can
be largely divided into three; Primitive society where members of the society enjoyed
primitive equality, Exploiter society where people are socially subjugated, and Socialist
society where people are given the position of its genuine master. Human society has
developed through the process of these types of society having been replaced by one another
in order. The first type of society in human history was primitive society.

In primitive society, people formed clans or tribes through kinship and lived in equal social
relations. They managed the society jointly through clan or tribal council, the political
organization for the common interests of society.

They jointly shared the means of production, worked jointly and consumed the products
jointly. In this society, there had been neither class, state, exploiter nor oppressor.

Primitive society is, in a nutshell, a society where there prevailed primitive equality among its
members.

With the rise of class, primitive society that had lasted for millions of years began to be
disintegrated and finally was replaced by the exploiter society.

In the exploiter society replacement took place: slave-hold society by feudal society and feudal
society by capitalist society.

Slave-hold society was the first type of exploiter society after the fall of primitive society.

In slave-hold society, the major classes were slave-holders and slaves. The slave-holding class
was the ruling class that seized the state power and the means of production and owned slaves.
They possessed slaves exercising right of exploiting, purchasing and even killing them. The
slaves were an exploited and oppressed class and no better than "talking tools" and "living
goods". In the society, there were free people like peasants and handicraftsmen along with
slaves. They were not possessed, like slaves by the slaveholders but they were severely
oppressed and exploited by the slaveholders, gradually becoming slaves.

Feudal society was another type of exploiter society born after the fall of slave-hold society.

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Feudal society was based on the private ownership of land by feudal lords. Besides, there
existed land, which was cultivated by private labour and petty ownership of production tools
by peasants and handicraftsmen. The society allowed landlords to purchase and punish the
surfs but prohibited them from killing them.

Feudal society had caste system set up by the feudal landlords with an aim of maintaining
their rule.

By the caste system, the oppression and exploitation by the ruling class and exploiting class
became legalized and hereditary. Under the feudal caste system, the children of aristocrats
naturally became aristocrats, and the children of commoners could not escape from their caste,
and misearable lot. Feudal society is called "Dark Age" because there prevailed theological
autocracy that imposed ignorance upon people as well as the inhuman caste system. Feudal
society was an exploiter society where the feudal landlords wielded the state power and the
means of production to subjugate and dominate the serfs and peasants by means of their
position.

Feudal society was collapsed by the people's struggle against the feudalistic exploitation and
caste subjugation.

Capitalist society is the last exploiter society emerged after the collapse of feudal society.
Since the emergence of capitalism, bourgeois scholars have embellished the society as a
"kingdom of freedom and equality" and an "ideal society that ensures eternal justice." But
the contradictions, corruptness and exploiting character of the society could not be
concealed: it has become clear with the passage of time.

The society is reactionary and anti-popular in that a handful of the capitalist class
monopolizes the state power and the means of production and exploits and oppresses the
workers, peasants and other working masses.

It is "Heaven" tor the minority of the ruling class but "hell" for the majority of the working
people who suffer from starvation, poverty, hard labour and having no right. With the ever-
intensifying capitalist exploitation the phenomenon of "the rich getting richer" and "the poor
getting poorer" is increasing. The billionaires in the Wall Street in the United States enjoy
themselves spending hundreds of thousands of dollars for a banquet, but the workers in Harlem
suffer from starvation without even a loaf of bread. ,

Capitalist society is a reactionary society where individualism and mammonism prevail.

Money-making and pleasure-seeking by individuals are regarded as the top ideal and goal and
for this end every means is justified. One sacrifices another for his own sake, and all social
evils cut a wide swath. Today, imperialists give wide publicity to the "superiority" and
"material prosperity" of this society, but this is to cover their bloody law of jungle and the
material poverty of the working people.

Capitalist society will surely collapse for its own contradictions and corruptness.

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The society based on individualism inevitably brings about exploitation, oppression, and
moneymaking of the minority and poverty of the majority, class antagonism and inequality.
This phenomenon reaches its extreme in capitalist society (Some more discussion on
capitalist system has been made later on). Along with this, people's demand for independence
develops and increasing number of them launch into revolutionary struggle, eventually
replacing the society with socialist society. It is law of historical development that the
exploiter society based on individualism is replaced by socialist society based on
collectivism.

Socialist society is a new type of society, which fundamentally different form the exploiter
society.

Socialist society is a working class society and a people's society, where the masses of the
people seize the state power and the means of production and become masters of everything
and where everything serves them. In this society, there exist genuine equality and harmony,
free from exploitation and oppression of man by man. The people, in firm unity with a high
sense of awareness and ability as masters, rapidly develop the society, leading and helping
each other.

Today, imperialists and reactionaries are clamoring about the "setback" of the socialist
movement and the "end" of socialism, but this is no more than sophism. Irrespective of the
will and desire of the imperialists and reactionaries, socialism will win at last.

Of course, there are trials and temporary twists and turns on the road of socialist society. This
is proved by the fall of socialism in the former Soviet Union and Eastern Europe. However
socialism is a scientific doctrine that reflects most correctly the essential demand of man and
a new advantageous society that emerged against the old and reactionary capitalism. It is
historical inevitability that scientific truth emerges victorious and the new advances. The
future of humanity is in socialism.

Socialism is advantageous but not all types of socialism are identical. The advantages find
their expression in different ways according to which guiding ideology they follows.

The socialism which was built, guided by the immortal Juche idea is the most advantageous
and stable and it is now historically proved.

Its superiority and strength is proved by the fact that it is advancing vigorously without
vacillation amidst the imperialist allied forces' vicious tricks to isolate and suffocate it.

The Juche philosophy clarifies the characters and types of society and thus gives a better
understanding of what society is and what it consists of.

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CHAPTER-6

THE LAW RELATING TO SOCIO-HISTORICAL PROGRESS

In order to shape the destiny one has to know the law relating to socio-historical progress.
The awareness of the rules of historical progress, social development and revolutionary
struggle is a prerequisite for accomplishing the task. One must have a clear knowledge of the
dynamics of scientific development of society, the position and role or man in such a social
development, the history of man’s struggle for independence and its various forms and facts
and also of man's creative and conscious struggle.

1. Man—the Master of History.

Man being the master of society, is the determining force in social changes and progress. It is
the toiling masses and working class who threw themselves headlong in the battle for social
transformation and revolutionary movement thereby carrying forward the history. Man,
therefore, is the prime force for social change and the march of history. In other words, history
moves ahead because of man’s aspirations for independence, his creative power and conscious
struggle—changing the history in the process.

Why and how then man plays the vital role in social progress.

Firstly, all social movements arise out of man's aspiration of and demand for living as
independent beings. All historic changes since the primitive age sprang up because of common
people's aspirations for independence. For instance, the struggle of the slaves against the
system of slavery, that of serfs (land-slaves) against the land owners, that of the working class
against exploitation and that of peoples of colonies against imperialists—have arisen out of
man's aspiration for independence.

Secondly, man is gifted with the power and wisdom required for changing nature and society.
No other living creature possesses these qualities. The creatures, other than man that lived
thousand years ago still exist without any noticeable change. True are not the propositions as
Marxism defined that man's materialistic position determines its social position, that social
change depend on the change in production system, that revolution is the result of conflict
between production forces and production relationship, that revolution cannot take place
unless there ensues a conflict between old production relation and the new ones, that in the
absence of a favourable objective conditions revolution cannot take place.

As a matter of fact, the working people constitute the pivot of revolutionary struggle and the
movement of the masses is for their independence. All revolutionary struggle are directed
against class and national domination—dictatorial rule. Such struggle frees man from all sorts
of oppression and enables him to live as independent and creative being establishing real
democracy thereby securing the position of masters of society.

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All that the masses need do now is to struggle to put an end to all forms of dictatorial rule in
the world today, to all forms of what is falsely called democracy.

Revolutionary struggle is aimed at fulfilling the hopes of men—which arise out of their
inherent aspiration for independence. It is struggle to ensure independent and creative life
breaking all shackles of nature and society that enslave man. Wherever there are exploitation
and oppression, inevitably a revolutionary struggle develops. So long there is domination on
man's needs, he will struggle.

How masses can be the masters of revolution and construction?

Firstly, revolution and construction are for man alone and are directed at emancipating
masses from all sort of oppression and shackles of society and nature. Without the masses,
revolution and construction cannot be even thought of.

Secondly, masses have the power to attain the victory in revolution and construction. One
cannot be master without power or capacity. Blessed as he is with the aspiration for
independence, creative power and consciousness, man is the strongest and wisest creation in
the earth.

Nothing in this world has been created without man's toil. All developments have been
possible because of man's creative power and wisdom. In any country revolution and struggle
depend upon the love for freedom and strength of its people, and the struggle for independence
is also dependent on the people of that country. One has to solve one's own problem. The
people of a particular country are the masters and driving forces of their own revolution—for
alone they can carry forward the revolution to victory.

The social factor, namely the national factor, is the genuine and permanent driving force of
history.

History has progressed by the social factor, namely the national factor. It has progressed upto
the extend to which the people of the nation or country were ready. If the people of that
country are not aroused to the extent needed, national factor will not play its desire role,
victory will be no where in sight.

Moreover, revolution of a country is guided in accordance with the condition peculiar to it.
The people of that country know best about their own situation.

European can by no means be the best judges of Asian situation. Therefore, people of a
country can carry their revolution towards victory by adopting right path, principle and
strategy. History is replete with instances of disastrous consequences of guiding movements
depending on outside power instead of own strength. The measure of social progress is in
fact, the extent of the role of the masses in the said progress. It is the toiling masses and not
the exploiting class that constitute the main components of history. Without the hands of the
toiling masses nothing is created.

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Despite the fact that the masses are the components of history, their position and for that
matter their role in all societies at all times have not been similar. In an exploited society they
remain ignorant of their strength and ability and as such cannot organize themselves as a
unique political force. Toiling masses move history forward while the reactionary class of
exploiters attempt to retard the march of history. As such, when the toiling masses, the prime
force of historical march, takeover the reigns of society, overthrowing the exploiting class,
march of history gets the maximum acceleration thereby ensuring maximum progress.

The idea of a society subjected to exploitation renders its people imbecile. Even though they
can realize that they are being exploited and oppressed, they fail to play the desired role.
Masses, on their own volition, cannot become the masters of destiny or the determining force.
For that masses are to be guided by revolutionary ideology. Success of revolution and
construction is ensured only when people having been indoctrinated in revolutionary ideology,
join revolutionary organization under correct leadership.

The lesson of the Commune of Paris is that even if the whole people get aroused for freedom,
they can neither succeed nor play their desired roles, without a proper revolutionary
organization and correct leadership. Moving along this right path masses must seize state
power, establish control on the means of production.

This, when done the position of masses as masters of revolution and construction politically,
economically is ensured.

The seizure of state power is the establishment of political controls that is the political control
of society. In a society subjected to exploitation, a few exploiters rule as masters while the
entire masses are deprived of their rights.

2. History of the Popular Masses is that of Struggle for

Independence.

History of human society is that of preservation and attainment of independence of masses.

All revolutionary struggles of the history are aimed at attaining independence of masses. It
is the struggle of man for self-emancipation.

Independence is the life and soul of man. If the right of independence is curtailed or for that
matter the struggle for independence faces opposition, the result is a revolution. It is not true
in absolute terms as enunciated by Marxism that a revolution is the result of conflict between
the production forces and production relations. A revolutionary struggle commences only
when man as social being, losses his independence. The necessity of substituting the old
system of production by new ones arises because the old one impedes the attainment of
freedom of man. Therefore, revolution is not because of the conflict between the forces of
production and production relation but because of curtailment of man's independence. (More
elaborate discussion on revolution has been made latter on in Chapter-8).

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Since the remote past men have been struggling to get rid of the shackles of natures and
society. All struggles aimed a changing society, nature and man are indeed struggles for
preservation and attainment of independence of man. Man enjoy real freedom only when he
is emancipated from the bondage of society, nature and backwardness of obsolete ideas and
culture. Achievement of a social and political freedom is the primary requirement of all mass
struggles. Devoid of social freedom, man is hardly distinguishable from other living creatures.
The slaves and serfs in ancient days were not free from the bondage of society. They were
deprived of political freedom and hence did not have rights to live as human beings.

It has already been mentioned that the measure of social progress is the extent of the role of
masses play in guiding the society. For hundreds of years man lived amid exploitation
oppression of all sorts even though it is popular masses who carry history forward and ensures
progress. This was possible because neither man’s position in society was the same nor he
played the same role at all ages. Even then the struggle knew no halt. In slave-society the slave
rebellion, the first struggle for independence of exploited class, brought the collapse of that
society. In the same way the peasant revolt against the exploitation, oppression, the caste
system and inhuman brutality of feudalistic culture and mentality, barbaric practice of ancient
feudal society was also a struggle for independence. But these struggles did not ensure perfect
freedom of man, instead there has been only change of chains. The chain of slave society was
replaced by that of feudal society, this in turn was replaced by that of capitalist society. The
struggle results in the victory of another instrument of governing.

In a capitalist society the shackles or caste system of feudal society are not visible. Hence from
outside it appears that people are free and all are equal. But is it the true picture? Capitalist
society is one where money reigns supreme, money is the lord and measure of everything. As
such large section of masses having no money are virtually slaves at the hands of money
owners. The so-called democracy of a capitalist society or for that matter the slogan of equality
of all men are in fact the democracy of the capitalists. Democracy in such a society means the
democratic right of a few to exploit the large section of masses. It is not at all genuine
democracy.

In a capitalist society one having no wealth or money does not enjoy minimum right to live as
well as has no political and economic rights. The so-called democratic system of modern states
in general, means the monopoly rights of the bourgeois and in fact is an instrument for
oppressing common people. In a capitalist society, godowns are full of stores, there are schools
and hospitals. In some countries there is the tall talk of compulsory education even. But these
are of no use for those having no money. For them these are as good as the pictures of sweet
fruits. If one does not have money, one shall have to remain hungry, though there may be
plenty of food in godowns. However meritorious a boy may be, he has no scope to go to school
without money. Without money hardly there is any scope for consulting a doctor or buying
medicine, in times of illness. Huge medicines are pilled in medicine shop but you cannot get
it even if you die, because you have no money to buy the same. In hundreds of houses there
are "To let" plates but thousands of man live in the footpaths covering their bodies with only
gunny bags, even in severe cold and many of them die. They live so because they don't have
money to rent houses. On the other hand corruption and immorality breeds in such society.

cix
In the class capitalist regime, any individual will try to increase his property as much as he
can and by every means—theft, fraud, misappropriation, and other means harmful to social
life. Society thus resembles a jungle where only the more ferocious have a place, devouring
the others, usurping their rights and taking possession of their properties.

Everybody runs after money for livelihood and future necessity since it controls everything.
As a result it is not the rich alone who play the role of exploiters, the middle class and the
lower middle class also assume the same role to some extent in their own spheres. In other
wards, exploitation prevails in all spheres of society. The situation is such that the same person
is seen in two different roles, at some instances while he is exploited but in a different situation
he himself plays the role of an exploiter. Of course, the class character of a person is
determined by his basic activities of earning money. The situation is such that all persons in
the society resort to corrupt practices for earning money.

In a society of exploitation, or dominated by capitalism and its agents, the reactionary social
classes, money is the foundation of human value. In such a society, the social system
determines that Man's value is proportional to his wealth. Such a society then accepts every
means: theft, plunder, exploitation, aimed at acquiring money in order to provide oneself with
a value.

As a result despite all appeals, corruption and corrupt practices could not be decreased. By
keeping particular society intact that breeds corrupt means, any thinking of decreasing the
same is simply the figment of imagination. The exploitation in society like ours of course is
not totally capitalistic. Feudal, colonial and various other sort of exploitation are prevalent. In
the capitalist society money is the source of all power. It is a system where rich becomes
richer, poor poorer. In one word, such a society is paradise for the rich and hell for the poor.
In capitalist society money is all-powerful. Apparently caste system or similar shackles of
feudal society are not visible in a capitalist society. But 'money' has taken the place. In other
wards, people are subjugated to power of money instead of caste system and social bondage.
In such a society too, like the feudal society, peoples are deprived of their independence,
equality of rights and the right of acting as masters of society.

The great leader Comrade Kim Jong II has said: Capitalistic society is not a democratic
society, but a society where money and authority are almighty, a society ruled by the law of
the jungle and is full of lies and deception; In a capitalist society where the masses of the
working people are the slaves of the billionaires, genuine democracy cannot exist.

On the question of bourgeois parliamentary system the great leader has said that, the bourgeois
parliamentarism and the bourgeois multi-party system are not the expressions of democratic
politics but the tools for exercising a bourgeois dictatorship; Capitalist make use of a bourgeois
parliament for legalizing their harsh exploitation and oppression over the working masses; The
rulers of capitalist society hold elections to cover up bourgeois parliamentarism system with
democracy, but their election campaign is not a competition of different political views but a
race ruled by the power of money; The monopolists who spend plenty of' money in elections
and their representatives hold a majority in bourgeois parliament; Such a bourgeois parliament
cannot adopt any law or resolution for the popular masses; The adoption of laws and
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resolutions by a bourgeois parliament is nothing but a mere procedure through which to justify
what has already been decided by the monopolists and their representatives outside the
parliament.

That means that parliaments have become a means of plundering and usurping the people's
authority.

On the question of bourgeois multi-party system the great leader has said that, the bourgeois
multi-party system, too, is the same; In capitalist society class antagonism exists between the
exploiter and the exploited and within the exploiter class, too, their interests are pitted against
each other; reflecting these class relations of an exploitative society, various political parties
spring up and a multi-party system prevails; The actual political wirepuller behind the scene
of the bourgeois multi-party system are billionaires; The bourgeois multi-party system serves
to cover up the reactionary nature of the bourgeois dictatorship, and to beautify and embellish
bourgeois dictatorship; The imperialists dissolve even the formalistic parliamentarism or
multi-party system overnight if they become a nuisance to the maintenance of their
reactionary rule, and switch over to naked fascist rule.

The historical lesson shows clearly that we must not harbour any illusion about bourgeois
democracy, we must follow only the road of socialist democracy.

Bourgeois democracy ensures democracy for the minority exploiter class, while exercising
the crudest dictatorship over the broad masses of the working people.

Again capitalism, in one of its phases of expansion, takes the form of imperialism and
colonizes the undeveloped countries.

If capitalism, through exploitation and hegemony, reached world status, to the point of
treating world economy as a private means serving to satisfy the exigencies of its own
activities, and thus realizing what is conventionally called world imperialism, then in all
objectivity the thesis of internationalism constitutes a new imperialism.

In the colonies the imperialists either strengthen or reintroduce the same method of
exploitation and oppression adopted during feudalism. To this method is added capitalistic
exploitation.

As a result people are subjected to dual exploitation and remain chained at the hands of owners
of land and money. Infiltration of imperialist capital in such countries totally destroys the self-
dependent economic structure of old feudal society. Again imperialism enters into an unholy
alliance with feudalism to prevent the expansion of capital in order to retard the development
of these countries. Because of this alliance of imperialism and feudalism, the normal
expansion of capitalistic and market economy is impeded. Here imperialism tries to maintain
the pre-capitalistic feudal production system. Consequently the whole social system faces an
ignominious obstacle. With the passage of time imperialism may withdraw from these
countries but by adopting various methods keep their exploitation intact and tries to keep the

cxi
economics of their erstwhile colonies at the same level. In this way, the social systems of
countries having predominantly colonial, neo-colonial or semi-colonial—feudal production
system assume feature quite different from those of old feudal or capitalist society. Such a
country is called colonial or neo-colonial or semi-colonial—semi-feudal country.

Though driven out from the third world in the wake of World War II the imperialist countries
have not changed their attitude of accession and plunder. Today, they are infiltrating in these
countries in the name of friendship and giving help or aid. The imperialists under the cloak of
Aid are plundering the resources of the 3rd-world countries like blood-sucker. With the same
old purpose the imperialist countries in one hand try to keep the same pre-capital economic
structure in these countries, on the other hand continue exploitation and plunder. Side by side
remains or is created the alliance of imperialism with feudalism. We ourselves are the best
examples of such a situation. Therefore, peoples struggle must be directed against imperialism
and feudalism, unless the victory in this struggle is achieved, the freedom of man and
establishment people's rule cannot be ensured.

It may not be out of truck to mention here that modern revisionists conceiving illusion about
capitalism are advocating for social democracy. This is a vicious move to return to capitalism
from socialism.

The proponents of social democracy have got two fold objects in advocating for it. One is to
save capitalism which is facing extinction due to advancement of society and increase of its
internal contradiction, the other is to destroy socialism or the movement for socialism in
different countries.

Notwithstanding, the proponents of modern social democracy have illusions about capitalism,
thinking as if freedom and democracy prevail in that society; they are attempting viciously to
introduce bourgeois democracy. This is manifested intensively by their introduction of
bourgeois parliamentary system and multi-party system.

The reactionary nature and absurdity of social democracy that asserts the "third road" has
already been laid bare by history. Scores of years have passed since its appearance, but no
country in the world has realized a "welfare society" along the "third road". There are people
who claim that the so-called "social democracy" has been realized, but such countries are none
other than capitalist societies in which "the rich get ever richer" and "the poor get ever poorer”
and bourgeois democracy holds dominant sway. In this contemporary world there exist only
two roads, socialism and capitalism. There cannot be anything like “third road”. The "third
road" of social democracy is the road to capitalism. Even though the reactionary nature of
social democracy has been revealed thoroughly, modern revisionists have embellished it and
are advocating it today. In order to realize their strategy against socialism, the imperialists are
openly forcing the socialist countries to introduce bourgeois liberalization involving a
multiparty system capitalist private ownership and the market economy. Rightist opportunism
that serves their anti-socialist strategy is none other than modern social democracy. Social
democracy that pursues socialist ideals in the revolutionary struggle of the working class
against the oppression of capital was abused by opportunists in its early days and today it is

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used as an anti-socialist means of the imperialists. As a result, it has become a synonym for
the most despicable treachery to revolution and socialism.

Comrade Kim Jong II has in his different writings unveiled the reactionary nature of social
democracy. Some of the above is cited from some of his writings.

Let us now go back to our earlier discussions. In society dominated by exploitation our
ancestors could never become real masters of society. For they were totally ignorant of the
reasons of their poverty, oppression and torture. Moreover they could never be organized
politically. Because of the same reason we, even today, could not become master of our
society. When people remain ignorant of their position and strength or are not united on an
organizational basis their struggle cannot be anything but a failure. Many Instances are there
in slave-society, feudal society, capitalist society or in colonial countries.

It is necessary to know these proven realities in order to avoid deviation, disorder and damage
in the life of human groups which are the result of a lack of understanding and respect for
these principles of human life.

In the absence of awareness of the people about their position and strength their movements
were not guided along the right path ensuring them as masters of society. But the bloody
struggles of the past have left for us vast experience and possibility for finding out the
guideline for new paths. If in the past there would not have been struggles of slaves against
slave-society, of the serfs against feudal exploitation and social inequality and of the people
of colonies against colonial rules and exploitation, it would have been a sheer impossibility
for us to fight for our own independence. In fact, our struggle for independence started long
before. The historical continuity cannot be ignored.

Our ancestors have rendered great services in advancing our struggle for independence.

We should not begrudge the services rendered by those who acted as a springboard in the
fulfillment of the masses' aims, i.e., the reins of power and happiness.

The chain of slavery of people is not only in society, it is even found in themselves. This is
because of their ideological and cultural backwardness. If a man wants to be a free and
creative being, he himself must be free and creative. If culturally and ideologically backward,
one cannot lead an independent and creative life even though the social condition may be
favorable and material life sound.

When the masses are stultified into non-awareness, it is easy for the capitalists and
reactionaries of all kinds to deceive and abuse them. There is no doubt that when the masses
lose this awareness, they inevitably fall under the yoke of capitalism, reactionary forces and
exploitation.

So, in order to achieve independence, a man is to fight not only to change the society but also
himself. The outdated thinking, culture and superstition make a person ideologically and

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mentally bankrupt and helpless instead of making him free and creative. In this context it is
our duty to free the people from the bondage of outdated thinking, culture and superstition.
Otherwise, man himself will be a obstacle of his own independence.

In fact people themselves are great obstacles in the way of voicing against the exploitation
and oppression in social life. We are mentally grown up to submit to rule and exploitation.
All these are results of outdated thinking, culture and superstition. Therefore, we must guide
an ideological struggle aiming at liberating the masses from outdated thinking and equipping
them with knowledge—both ideological and mental and thereof incite the masses to take part
in the revolutionary struggle.

The only task is to incite masses to create the historical conditions which will allow them to
express their desires directly and choose the people who will make the decisions effective.
The revolutionary role is to help the masses to take a firm grasp of the reins of power and all
sources of power within society.

The purpose of a revolutionary struggle is for achieving independence of the people, but its
course and strategy are different in different social and economic condition. An independent
stand is therefore indispensable which is total revolutionary stand. Taking an independent
position means that people can independently take decisions about revolution and construction
in accordance with their own wish and interest. The solution of problems entirely rests with
the people concerned. They will not accept any outside pressure or interference. Revolution
and construction being entirely their own affairs, people will have to pursue a policy of self-
reliance. The help and assistance of others may be accepted but the main task must be
performed by the concerned people. To allow others to solve problems is to make them master.
This is not only true for today, it is also valid for those for all time to come who fight for their
independence.

Struggle of independence of masses, though guided in different ways in different countries,

has an international character. For the imperialist power that expropriate people of their
independence is internationally linked to one another and united in their purpose of aggression,
exploitation and plunder. This provides the compelling factor for the people fighting for
independence to be united and such struggle essentially has an international character. The
anti-imperialist struggle in one country does not only safeguard the independence of its people
but also inspires and often cooperates with the people of other countries in their struggle for
independence. The struggle of the people of Korea against imperialist to secure their
independence is a great inspiration for we the people of third-world countries.

3. Social and Historical Progress—Result of Creative

Movement of the Popular Masses.

History of mankind is that of its creative activities. Man fulfills his aspiration of life by
creative work. The ever demanding, aspiration of man is to change the old into a new one and
his relentless activities have carried society and history forward.

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For social progress, creative struggle and activities are necessary. The creative way of man's
action determines the path of his struggle. New creation is unimaginable without struggle. A
hard struggle is needed for changing the old society into a new one and for emancipating the
masses. Revolution starts through struggle and ends up in struggle. Then again starts another
new struggle. By wiping out the old through struggle a new system of life can be established.
The creative struggle of masses make them even more stronger. With the enhancement of the
creative power of masses the pace of historical and social productive forces has been possible
because of the enhancement of creative power of the popular masses to win over nature.
Through the revolutionary struggle of the toiling masses the creative power of masses is
expanded to the fullest extent. But it is to be borne in mind that the exploiter class all along
creates impediment on the expansion of creative power of the popular masses so as to prevent
them from developing as independent beings. The exercise of creative power in revolutionary
struggle means to depend on the strength of masses in changing society and nature and to solve
all problems keeping in mind the real situation. The people alone are the masters of their own
destiny and history. They through their creative activities, bring about change of society and
nature, and history is moved forward thereby. In order to become the master of nature and
society, one, apart from safeguarding one's own rights, must play the desired role and
responsibility as master of revolution and construction. If a man does not play the role befitting
a master, he cannot safeguard his own rights.

Masses, in fact, are the masters of revolution and construction. Revolution and construction
are for the popular masses and it is their tasks. Masses have infinite ability and creative genius
to propel revolution and construction. So by relaying on the popular masses, one can
understand the real condition of revolution and construction and find solutions of or take
appropriate steps to tackle problems consistent with the real situation and can overcome any
difficult situation and achieve the victory of revolution. Without organising the masses, the
masters of the revolution and constructions neither any change in society or nature can be
brought about nor victory of revolution can be achieved. There is no instance in history where
revolution ended with success without organising the popular masses.

Hard difficulties are there in the path of revolutionary struggle which vary from time to time
and country to country.

But, as has been said before, the problems of a country or the problems in respect of
revolutionary struggle, must be solved on the basis of the peculiar condition of that country.
If it is inconsistent with geophysical condition and mental setup of the people, then it is to be
failed.

The national characteristics developed in historical process and the geophysical condition very
from country to county. Even the condition of revolutionary struggle of a particular country
changes with the change of time. With the passage of time the national and international
conditions also change. Hence no solution of the problems likely to crop up at a given time
can be formulated in advance. There is no ‘ready made’ formula for revolution. There cannot
be any revolution without creating favourable conditions both in theory as well as in reality.

People incapable of taking creative steps lose their own opinions and in future become victims
of blind imitation and orthodoxy. They fail to take the correct steps and proceed along the
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right path of revolutionary struggle and ultimately they themselves prove to be the obstacles
of social change. Therefore, in order to engineer a revolution in any county steps must be taken
by formulating correct policy in the context of real situation of that country. To accomplish a
revolution on the basis of real situation in the country, which is ever changing solution of all
problems must be found by exercising creativity in the light of our experience instead of
mechanical application of theory, way and strategy established in the context of others'
experience.

4. People's Ideological Consciousness—Determining

Factor of Revolutionary Struggle.

Peoples' consciousness of independence plays the determining role in any revolutionary

struggle. All human activities are determined and guided by ideological consciousness,
Consciousness is the highest virtue which made man the greatest of all beings and the
strongest in the earth. Unless guided by the ideological consciousness man's independent and
creative activities are hardly imaginable. By consciousness man understand himself and also
the society and various aspects of the world thereby transform the world purposefully and
consciously.

Consciousness is composed of the ideology which reflects the interest and demand of man,
and of the knowledge which reflects the objective world. Ideological consciousness reflects
human aspirations and interests and hence this makes human activities independent and
creative. One must possess the consciousness for independence if he wants to become
independent and creative being. Only being endowed with consciousness for independence,
man can fight for it. All revolutionary struggles are conscious struggles. It is through
ideological consciousness that human aspirations and interests are reflected. As such it directly
controls human activities. Men possess infinite revolutionary potentiality but without being
aroused ideologically, they cannot perform something great. Without being conscious and
prepared ideologically they cannot initiate or complete a revolutionary struggle even though
they may be exploited, oppressed and their freedom is denied. The revolutionary struggle,
therefore, can be initiated by arousing the masses ideologically. The will force and the fighting
strength of the principle of revolution is determined by ideological consciousness. With the
development of revolutionary struggle, the ideological consciousness of masses is enhanced.
Many, in the past, have committed signal mistakes by initiating revolutionary struggle without
arousing the masses ideologically before hand. The entire nation had to pay for such mistakes.
The patriotism of a person is measured by the level of his ideological consciousness.

Those who love the country are undoubtedly patriots. On the contrary those who have least
concern for the country and nation and always remain busy about their own comforts are
traitors, enemies of society and country. It is not knowledge but ideology that prompts one to
act. Instances from history prove the fact that large number of patriots came from among those
who were poor and even could not afford to go to schools. Self interest and unconscious
attitude are the dominating features of most our rich and educated people. Such people hardly
can be classified as independent human beings. They even lack the fellow feeling a quality
even noticed among animals.

cxvi
The creation of an objective condition for revolution is not enough. If the people cannot be
aroused ideologically, revolution cannot attain success of its own.

Unity of masses is not possible if their ideological consciousness remains at a low level. In
such a situation the revolutionary struggle is bound to face odds even though the large masses
take part in it. On the other hand, even in the absence of an objective condition, the sheer
ideological consciousness of the masses can carry a revolution forward and attain success. The
reactionary ideas impedes the consciousness of masses and create obstacles on the path of
social progress. But a progressive ideology consistent with the real condition, ensures social
progress by encouraging the people for struggle for independence. Therefore, to arouse the
people politically and ideologically, is the essential pre-requisite for the success of struggle
for independence.

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 CHAPTER 7

THE LAW OF SOCIAL DEVELOPMENT

The world does not move out of order but changes and develops according to certain laws.
Society has the law governing its change and development. Human philosophical thought has
continued its thinking and research to understand how society changes and develops.

The birth of the Marxist materialistic view of history is of historical significance.

The Marxist materialistic view of history set forth some valuable viewpoints on the law of
social development.

The Marxist materialistic view of history argued that the production relations are transformed
in accordance with development of the productive forces and that super structure is changed
with the development of the production relations, the basis. This is the formula of the
materialistic view of history on the law of social development.

The Marxist materialistic view of history set the productive forces as the basis, decisive factor
for social development and explained that the change and development of all social
phenomena are made in line with those of the productive forces.

According to the Marxist materialistic view of history, the productive forces change and
develop day by day but the production relations are comparably fixed, which resulted in
contradictions between the developing productive forces and the production relations. These
contradictions are solved through class struggle and the mode of production is changed with
the establishment of new production relations. Philosophical, political and legal views and
their corresponding organizations, superstructure of society, are changed slowly or rapidly
with the change of production relations, basis of society.

With this view, the Marxist materialistic view of history overcame the reactionary and anti-
progressive idealistic and metaphysic view .of social development and made big contributions
to establishing a scientific view of the law of social development.

However, the Marxist materialistic view of history has serious limitations.

First of all, it failed to clarify the law peculiar to the social movement.

It did not pay attention to elucidating the subject of the social movement and its characteristics
but considered the process of social development from the viewpoint that both natural motion
and social movement is the movement of materials. It applied the general law of movement of
the material world to the social history to regard the process of social development as the
process of natural history.

cxviii
The Marxist materialistic view of history considered that revolution takes place and win
victory first in the country whose productive forces are developed, because it studied the
process of social development on the basis of the development of productive forces.

However, reality proved that revolution took place and won victory not in the developed
capitalist countries but in those countries whose productive forces were lag behind. This is the
clear expression of the limitation of the Marxist materialistic view of history.

Next, it failed to consider the transformation of man as an independent being—the main field
of social development.

Since it found the decisive factor of social development in material production and economic
relations, the Marxist materialistic view of history considered that man’s transformation is
carried out “automatically” in line with the development of productive forces and the
establishment of advanced production relations corresponding to it. There from, they thought
that socialism could be built when the productive forces are developed rapidly on the basis of
the established socialist mode of production.

However , reality shows that unless the transformation of man is undertaken, socialism can
never be build successfully. This is proved by collapse of socialism in the former Soviet Union
and other European countries.

The great Juche idea overcame the limitations of the Marxist materialistic view of history and
provided humanity with the guideline to develop society properly by clarifying the law
peculiar to social development.

Now we study one by one the law peculiar to social development.

1. Development of Society is Caused by the Action and

Role of the Motive Force.

One of peculiar laws in the social development is that society changes and develops by the
action and role of the motive force.

The great Leader Comrade Kim Jong II said:

Contrary to the movement of nature, the socio-historical movement has a subject. And the
socio-historical movement is inconceivable without the function and role of its subject.

There operate both subjective and objective factors in the social movement.

The subjective factor is the activities made by the popular masses, the motive force of the
social movement and the objective factor is socio-economic and material and technical
conditions.

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Since the social movement has subjective and objective factors, there arises the problem of
which factor is more important and decisive. The Juche Idea gives a correct answer to this
problem on the basis of a new elucidation on the subject of the social development.

The social movement is caused and developed by the volitional action and role of the driving
force.

Comrade Kim Jong II said:

In nature motion takes place spontaneously through the interaction of material element
which exist objectively, whereas the social movement is caused and developed by the
volitional action and role of the driving force. The social movement is the movement of the
popular masses, it's driving force.

The social movement is inconceivable without the volitional action and role of the popular
masses.

The social movement is caused by the volitional action and role of the popular masses.

All people demand to live independently as equal members of society. There is nobody who
wants to be subjugated to others and to live as slaves. However, the exploiter society imposes
exploitation, oppression and inequality upon people.

Slave-hold society where slave owners exploited and humiliated slaves and the contemporary
developed capitalist countries where the rich become ever richer and the poor become ever
poorer are clear expression of it. Nevertheless, the reactionary exploiting class has insisted
historically on natural character and immortality of the exploiter society in order to continue
their society which provides them with all kinds of privilege and comfort. However, the people
gradually understood the contradiction and corruption of the exploiter society, and conducted
and are now conducting dynamic struggle against the exploiting system. Thanks to their active
struggle, the social movement, the revolutionary movement to transform the old society
continues.

Even if social reality is corrupted, revolution—being a voluntary action—will occur to

change this situation by force of will and to adopt it to the interests of all society's members.

The social movement is not only caused but also advanced by the volitional action and role
of the popular masses.

The popular masses should cause the social movement and advance it dynamically. Only
then, can they sweep away the old and realize their demand or independence. The process of
developing the social movement is the process of overcoming difficulties and trials.

cxx
The popular masses have creative ability and strong will to develop the social movement
successfully. The popular masses' creativity is unlimited. The popular masses are the
transformer of everything.

The popular masses have revolutionary will.

Since they have the revolutionary will and inexhaustible creative ability, the popular masses
propel the social movement to victory, while overcoming difficulties and trials. Of course,
there may be failures and twists in the process of developing the social movement. For
example, failures of Cychillie slave rebellion in the ancient time, Sipahi-peasant uprising of
India in the middle age, Lyon workers' uprising of France in modern time and so on.

In spite of failures, the popular masses dynamically conduct and develop the social movement
to realize their demand for independence. Without active struggle of the popular masses, the
development of the social movement onto a higher plane is inconceivable.

The demand for independence and the creative ability of the popular masses develop
continuously.

Revolutionary practice is a good school for the popular masses. The popular masses develop
the demand for independence and their creative ability continuously through the struggle to
transform nature and society.

The popular masses set higher goal and propel more dynamically the social movement
corresponding to the development of their demand for independence and creative ability. As
a result, innovations are made in transforming nature and society and society develops
rapidly.

That the social movement is caused and developed by the volitional action and role of the
popular masses, its driving force, does not mean that we may neglect the action of objective
factor in the social movement.

Objective factor also acts in the social movement. This is because the social movement is
conducted under certain objective phenomena and conditions.

Phenomena and conditions can either be favourable or unfavourable for the social movement
according to whether natural and geological phenomena are good or bad, whether material
and technical means of society are developed or backward and whether the social system is
progressive or reactionary.

If we neglect the action of objective factor in the social movement, we can commit ourselves
subjectivism, which would lead to failure in the social movement. On the contrary, if we put
too much emphasize on the action of subjective factor, we can commit ourselves defeatism
and pessimism which would result in hindrance or half doing in the social movement. That is

cxxi
why, it is very important to have a correct understanding of objective factor in conducting the
social movement.

Objective factor is of secondary importance in the social movement. The key to victory in the
social movement is dependent not upon whether objective factor is favourable or unfavourable
but upon how the popular masses, its driving force are prepared. If the popular masses struggle
with high demand for independence and creative ability, they can make a good use of the
given objective conditions and achieve a great victory in the social movement, changing
unfavourable objective conditions into favourable ones and difficulties into blessing.

This shows that the decisive factor in the social movement, in social development is subjective
factor and that it is the law that social development is made by the volitional action and role
of the driving force.

Because the volitional action and role of the driving force conduct the social movement, it is
necessary to have a proper understanding on purposefulness and spontaneity in the social
movement.

Why purposefulness and spontaneity act in the social movement.

That the social movement is conducted by the volitional action and role of the driving force
does not mean that there can never be spontaneity in the social movement. Spontaneity acts
in the social movement along with purposefulness.

Spontaneity in the social movement is the tendency in the social movement which is inclined
to be conducted blindly in disregard of the will of the popular masses as they are failed to
cognize properly the law of society.

Society has its own law. If a certain socio-economic condition is created, a social law
corresponding to it operates inevitably and therefore it assumes objective character as natural
law does. The social law acts purposefully when it is cognized and used by people, but it acts
spontaneously, otherwise.

Let us take an example to explain it.

It is the law of historical development that mankind advances to socialism. However, the
working class in its early period did not know it (they could not know it), with the result that
they could not avoid spontaneity and suffered repeated setback, although they fought bravely
against exploitation and oppression of capital. In slave-owning and feudal society before
capitalist society, the people's struggle to free from exploitation and oppression was more
spontaneous.

The popular masses conducted the social movement volitionally and consciously in order to
realize their sense of independence, but their movement could not escape from the action of

cxxii
spontaneity for a long time. It came across with failures or turns and twists and, as a result,
the development of society and the progress of history were seriously hindered.

The popular masses did not overcome spontaneity in the social movement because their
sense of independence, creativity and consciousness were not so high nor the social system
which ensures a full display of these qualities was established.

Then, under what condition we can overcome the action of spontaneity in the social
movement.

The great leader Comrade Kim Jong II said.

With the growth in man's independence, creativity and consciousness and with the
establishment of the social system which ensures a full display of these qualities, man will
work better in keeping with the objective laws and the range of spontaneity will narrow.

If we are to strengthen purposefulness and overcome spontaneity in the social movement we

should, first of all, develop the independence, creativity and consciousness of the popular
masses, the driving force of the social movement. There is a saying that we can see through
only with knowledge. When they have sound ideology and deep knowledge free from all sorts
of prejudice and ignorance, can the popular masses know the world and seek for the way to
hew out their destiny. Only then can the popular masses narrow the range of spontaneity in
the social movement and expand and strengthen purposefulness by conducting the
revolutionary struggle with correct target and means.

The Juche idea elucidated the law peculiar to the social development that society develops by
the volitional action and role of the driving force, thus providing the popular masses with the
guideline to press ahead with the social development by strengthening the driving force and
enhancing its role.

2. Development of Society is Made According to the

Development of Independent Ideological
Consciousness and Creative Ability of the Popular
Masses.

Another law peculiar to the social development is that society is developed according to the
development of independent ideological consciousness and creative ability of the popular
masses.

President Kim II Sung said:

It is a law-governed process of social development that their desire for independence and
their creative ability increase steadily and that, in accordance with increase, society is
transformed and changed.

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The process of social progress is the process of man's development.

President Kim II Sung further said:

The process of social progress is, in essence, the process of man's development and the level
of social progress is, in the long run, determined the level of man's development.

First of all, it is important to understand what it means that man develops.

That man develops means that his independent ideological consciousness and creative ability
are enhanced. It is because man's social position and role are conditioned by his independent
ideological consciousness and creative ability.

Then, why the process of man's development becomes the process of social progress?

Firstly, because man is the master of society and the creator of everything in society. Society
consists of many components, out of which man is the master of society and he transforms the
society. Therefore, man's development represents the social development and forms its
essential content.

Secondly, because the development of other fields of society is the expression of man's
development. In any society, social wealth and social relations show the degree of the
development of people who live and act in society.

Let us study in detail that the process of social development is the process of man's
development.

The social development begins with and is ascribed to the development of man.

The development of society begins with the development of man's independent ideological
consciousness and creative capability.

It is a periodical process that man develops first, which is followed by the development of
other components of society corresponding to it.

The development of society is ascribed to man's development. It means that society

progresses as far as man develops. In other words, the development of society can never
surpass man's development. In slave-owning society slaves fought bravely against
exploitation and oppression, but they could not put an end to it. Instead, feudal society,
another form of the exploiter society was established. That is because slaves' independent
ideological consciousness and creative ability were not so developed as to go beyond that. In
the ancient and middle age, people's creative ability was not developed to such an extent as
making cars or planes but remained to use horses or carts only. After all, the development of
society is ascribed to the development of man's independent creativity and consciousness.

cxxiv
That the process of social progress is the process of man's development finds its clear
expression in the fact that the level of social progress is determined by that of man's
development.

The main criterion that assesses the level of social development is the level of man's
development.

A superior society is a society that increases the independent ideological consciousness and
creative ability of man and ensures his independent position and creative role.

Let us explain it with reality.

Today the imperialists and their servants are emphasizing the “development” and
"superiority" of capitalist society, clamouring about its "material prosperity". However, when
we see through capitalist society, tens of millions and millions of people are suffering from
exploitation and oppression and from mental poverty and corrupted inhumane life, being dyed
with all sorts of superstition, prejudices and reactionary ideologies.

Then, what about socialist society?

In socialist society, all members of the society lead a dignified and happy life free from
exploitation and oppression, help each other forward and live harmoniously with sound
ideology and high cultural standards.

Reality shows that capitalist society infringes upon the dignity of man, whereas socialist
society defends and develops it. It proves that socialist society is a vital and superior society
that is far developed than capitalist society.

Now, let us study how the process of social progress is made according to man's development.

The process of social progress is the process in which social wealth and social relations are
improved in line with man's development.

The great leader Comrade Kim Jong II said:

Both social wealth and social relations are created by man. Therefore, social wealth is
created and social relations are improved in line with the development of man's independent
thinking and creative ability.

Society consists of man as well as of social wealth and social relations. Therefore, the process
of social progress is the process of man's development and, at the same time, the process in
which other components of society are developed in line with man's development.

Social wealth is created and developed in line with man's development.

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Social wealth is one of the important components of society and therefore, the development
of social wealth is one of the important aspects in social development and an important
condition for the development of other fields of society.

Social wealth is created and developed in line not with the development of any other things
but with the development of man, creator of social wealth.

That social wealth is created and developed in line with the development of man means that
social wealth is created and developed with the development of man's independent ideological
consciousness and creative ability.

Social wealth is created and developed in line with the increase of man's demand for
independence to live free from the fetters of nature.

For example, let us assume that we build a dwelling house. At beginning, people are satisfied
with a flat with one room. But they came to know gradually that the flat with one room is
uncomfortable, and so they wanted a flat with two, three or more rooms. With the increase
of man's demand for independence, they build flats with two or three rooms. Same is the
creation and development of other social wealth.

Social wealth is created and developed in accordance with the increase of man's creative
ability. No social wealth is created and developed beyond man's strength and wisdom.

Then, what is the reason why social wealth is created and developed in line with independent
ideological consciousness and creative ability of man.

In a nutshell, it is because independent ideological consciousness and creative ability decide

and guarantee man's labour activities.

It is man's ideological consciousness that determines his labour activities. Ideological

consciousness is a form of consciousness that reflects the demand and interests of man, and
therefore it plays the most active role in his labour activities. Only with a high and strong
ideological consciousness of independence can man make innovations in creating and
developing social wealth by dynamically conducting creative work to make effective use of
favourable conditions and to make good use of unfavourable ones.

Man's labour activities are guaranteed by his creative ability. Without creative ability his
creative labour is inconceivable. Talented and wise man with high level of creative ability
makes creative labour even in unfavourable conditions and registers bigger success in creating
and developing social wealth.

Since man's independent ideological consciousness and creative ability determine and
guarantee his labour activities, creation and development of social wealth is made in
accordance with his own development.

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It is proved in the process of historical development that social wealth is created and
developed in accordance with the development of man.

Looking back to the process of historical development of labour tools we find that they have
been developed from stone tools to bronze or copper ones which were followed by iron tools
and from manual machines to electric powered ones which were followed by automatic and
electronic machines. Such a process is the process of historical development of independent
ideological consciousness and creative ability of man. In other words, each stage of the
historical development of labour tools was correspondent to the independent ideological
consciousness and creative ability of people of that time. Stones wares in the primitive age
were the product of the low level of the independent ideological consciousness of the
primitive people, whereas computers, robots and so on are the product of the high level of the
independent ideological consciousness and creative ability of the modern people.

The level of development of labour tools in each historical stage reflects the level of
independent ideological consciousness and creative ability of the people in that period.

Same is the process of historical development of other social wealth.

That social wealth is created and developed in line with man's development is the law of the
process of creating and developing social wealth.

The improvement and development of social relations are made in line with the development
of man. Man and social wealth are combined with each other by social relations.

So, the improvement and development of social relations is one of the important aspects in
the social development. Social relations are improved and developed in line with the
development of man, its transformer.

That social relations are improved in line with man's development means that they develop
according to the improvement and development of the independent ideological consciousness
and creative ability of the popular masses.

Social relations improve and develop as the demand of the popular masses for independence
to live free from social subjugation increases.

The popular masses improve and develop social relations in a more rational way to realize
their demand for independence.

When their independent ideological consciousness is low, the popular masses never cognize
contradictions and irrationalities of social relations, and accordingly are unable to improve
and develop social relations. But when their independent ideological consciousness becomes
high, they improve and develop social relations on the basis of cognition of their
contradictions and irrationalities.

cxxvii
Social relations improve and develop as the revolutionary ability of the popular masses
increases.

That the revolutionary ability of the popular masses increases means that the people are
united firmly into one political force on the basis of common goal and ideal. The power of
the popular masses is inexhaustible. However, if they are not united, they cannot display
their power.

When they are prepared politically and ideologically and increase their revolutionary ability,
they can improve and develop old and contradictory social relations and realize their demand
for independence to free from social subjugation. Like this, the improvement and development
of social relations are made in line with the development of independent ideological
consciousness and revolutionary ability of the popular masses.

What is the reason that social relations are improved and developed in accordance with the
development of independent ideological consciousness and revolutionary ability of the
popular masses?

That is because independent ideological consciousness and revolutionary ability determine

and guarantee the revolutionary activities of the popular masses.

Social relations are improved and developed by the revolutionary activities of the popular
masses. Transformation and development of all social relations are the precious
achievements made by the revolutionary activities of the popular masses.

It is the independent ideological consciousness that propels the revolutionary activities of the
popular masses most actively. Whether the popular masses turn out to the revolutionary
struggle or not and whether they display their will and fighting spirit in the revolutionary
activities or not depend on whether their ideological consciousness of independence is strong
or weak. When they are armed themselves with the independent ideological consciousness and
become strong both in faith and will, they can transform and develop the old social relations
by overcoming difficulties and trials and dynamically conducting revolutionary activities.
However, if they have weak independent ideological consciousness, they can never conduct
the revolutionary activities even in favourable conditions nor transform the old social
relations. If they are not armed themselves with the independent ideological consciousness,
and degenerated ideologically, they cannot defend the already achieved gains of the revolution
(establishment of progressive social system) but lose them to the reactionary forces. With this
reason, independent ideological consciousness is said to be a lifeline of the revolutionary
activity of the popular masses.

The revolutionary activities of the popular masses to transform the old social relations are
guaranteed by their revolutionary ability. When the popular masses united into one political
force and display fully their sense of organization, extraordinariness and creative initiative,
the old society falls and a new society is built on its ruin although the reactionary forces are
frantic.

cxxviii
The fact that social relations are improved and developed in line with the development of the
popular masses is proved by the process of historical development of social system.

With the development of their independent ideological consciousness and creative ability,
the popular masses have continued their revolutionary activities to transform the old social
system. Thanks to the continuous revolutionary struggle of the popular masses—slave-hold
society was changed into feudal society, feudal society into capitalist society and capitalist
society into socialist society.

As is seen above, society develops through the law-governing process that social wealth is
created and social relations are improved in line with the development of the masses
independent ideological consciousness and creative ability.

3. Development of Society Through Three

Transformations

Another law peculiar to the social development is that society develops through three
transformations.

Through what transformation society develops is one of the important questions in

elucidating the truth of social development.

The Juche idea newly clarified that society develops through the transformations of nature,
society and man to give correct answers to this question.

Three transformations are the main realm of social development.

The great leader Comrade Kim Jong II said:

That basic realm of social progress involve the activities to transform nature, society and man.
The development of society means, after all, the development of the transformation of nature
with the resultant increase in the production of material wealth, the development of the
transformation of society with resultant rationalization of social relationship, and the
development of the remoulding of man with his resultant growth into a powerful social being
having higher standards of ideological and cultural wealth.

Social development is made through the transformation of nature, society and of man.

Then, let us study first why the three transformations are made.

First of all, it is because the popular masses realize their independence completely only
through the three transformations.

The popular masses suffer from natural fetters, social subjugation and old ideologies and
culture.
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Only when they liberate themselves completely from all these fetters and subordination can
the popular masses realize their independence comprehensively, i. e. lead a free and happy
life.

However, natural fetters, social subjugation and old ideologies and culture never disappear
on their own accord. That is why the popular masses dynamically conduct the
transformations of nature, society and man with their creative labour and struggle.

Next, it is because transformation of one field cannot be replaced with nor melted into
transformation of another field.

The three transformations are interrelated, but each of them has an independent content and
the features peculiar to each.

The popular masses conduct the three transformations of nature, society and man with a
view to develop society and realize their independence. However, some countries that built
socialism in the past on the basis of Marxism failed to understand this principle and so
ignored or neglected the transformation of man, which resulted in collapse of socialism. It
gave us a serious lesson and divert our attention more concretely towards Juche philosophy.

Let us study the three transformations one by one.

Transformation of nature

The transformation of nature is one of main fields of social development. Material wealth is
an essential need for man's existence.

Man lives on material wealth. Man cannot exist without material wealth such as food, clothing
and housing.

Material wealth is a material basis for social development. With material wealth we can
guarantee materially the development of society.

The transformation of nature is a work of creating and increasing material wealth, which is
vital for both human life and social development. Nature is a source of abundant material
wealth, but few of it is used for man as it is. Man should transform nature in conformity with
his demand for independence. Only then, can he create and utilize properly material wealth
necessary for his existence and social development.

Nature is man's living circumstance. Man breaths air, drinks water and receives heat from the
sun. However, nature also brings people misfortunes and unfavourable living conditions.
Even today to say nothing of the past when society did not develop, people suffer from pains
and death due to drought, flood, and hot and cold weather.

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The transformation of nature is a work to change these unfavourable natural phenomena into
favourable ones and favourable ones into better ones.

The transformation of nature is, in essence, a work to enable people to free themselves from
natural fetters, enhance their position as masters of nature and broaden the scope of their
domination of nature. Only when it is developed, can more material wealth of society and
better natural circumstances be created for people to lead a rich and happy life. Only then, can
man also enhance his position as master of nature. Without the transformation of nature, the
creation and development of material wealth, one of the important components of society is
inconceivable. This shows that the transformation of nature is one of the main fields of social
development and that society develops through its development.

Transformation of society

The transformation of society is also a main field of social development.

Man cannot live nor develops alone. Therefore, people consciously unite and cooperate with
each other and, on its basis, hew out their destiny and develop society.

However, social relations and social system do not always serve as social conditions for
realizing man’s demand for independence and motivating social development. After the
emergence of class and the establishment of exploiting system in human history, the
exploiting system have been changed into social fetter that disturbs the unity and cooperation
between people and hinders social development. Because the exploiting system is the old and
reactionary system that subordinates the popular masses socially, the subject of history and
oppresses and exploits them cruelly.

The transformation of society is a work of changing the old and reactionary social system and
of building new progressive one. The popular masses should push ahead with the
transformation of society. Only then, can they get rid of social relations of exploitation and
oppression and establish the one that is characterized by unity and cooperation, thus
accelerating social development.

The transformation of society is, in essence, a work to enable the popular masses to free
themselves from social subjugation and to occupy the due position as masters of society. In
other words, it is to defend and realize social and political independence of the popular masses.
Reform clamoured by the reactionary ruling class and social democrats never helps to realize
social and political independence of the popular masses, and therefore, it can never be a work
of social transformation.

Society develops through social transformation. Through social transformation the popular
masses liquidate the old social relations and social system that oppress and subordinate them
and establish a new social relations and social system that realize their independence. This
shows that the transformation of society is a main field of social development.

Transformation of man
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The transformation of man is also a main field of social development.

From the first day of his birth, man has hewed out his destiny while transforming nature and
society. However, man has not yet become a full-fledged master of nature and society and is
now under the restriction and subordination of the surrounding world. This is because man's
power and wisdom have not been increased so far as to overcome them completely.

Moreover, after the emergence of the exploiting class and system in human history, the state
and society were encouraged to fabricate reactionary ideologies and culture to make people
mentally disabled and slaves for them. As result, the masses of people have not been armed
with the ideological consciousness of independence and remained ignorant regarding their
miserable position as inborn fate. Old ideology and culture continue to exist even after the
liquidation of the exploiting system and the establishment of the progressive socialist system
to disturb independent and creative activities of the people. The biggest obstacle for the
countries that were building socialism is the evil influence of the old ideology and culture.

It is one of the important questions in human history to free the people from old ideology
and culture and make them independent and creative social beings that is to arm them with
awareness.

When the masses are stultified into non-awareness, it is easy for the capitalists and
reactionaries of all kinds to deceive and abuse them. If the masses hesitate to eliminate the
ruling class, their hereditary enemies, they themselves forge the chains that will enslave
them. There is no doubt that when the masses lose this awareness, they inevitably fall under
the yoke of capitalism, reactionary forces and exploitation.

The transformation of man is a work to solve this question. It is not solved automatically with
the establishment of the progressive socialist system and the development of productive
forces. It is possible only when the transformation of man is dynamically propelled.

The transformation of man is, in essence, a work to enable the popular masses to free
themselves from old ideology and culture and to make them masters of themselves. In other
words, it is to realize independence of the popular masses in the field of ideology and culture
and to make them more powerful beings. (Some discussion on the question of ideology and
culture has been made later on).

The development of man consists in the main content of social development,. Man is the main
component and master of society. Therefore, when we conduct man's transformation and
develop the independent ideological consciousness and creative ability of people to a high
level, we can solve the most important question in developing society. The higher the level of
the people's development is, the more developed and vital society is. This shows that the
transformation of man is the main field of social development and that society develops
through it.

As seen above, it is an inevitable law that society develops through the transformations of
nature, society and man.
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 CHAPTER-8

SOCIAL MOVEMENT IS THE CONSCIOUS MOVEMENT OF THE

POPULAR MASSES

The Marxist philosophy raised the relationship between material and consciousness, between
being and thinking, as the fundamental question of philosophy and proved the primacy of
material, the primacy of being and, on this basis, elucidated that the world is made of material
and changed and developed by the motion of material.

The Marxist philosophy raised as its major task the clarification of the essence of the material
world and the general law of its motion.

On this basis the Marxist philosophy established socio-historical view of dialectical

materialism, historical materialism, through the application of the general law of the
development of the material world to social history. Of course, we do not deny the historic
merit of historical materialism. Historical materialism made an important contribution to
defeating the reactionary and unscientific socio-historical view. In addition, since man lives
in the objective material world and society is inseparably linked with nature, the general law
of the development of the material world acts on social phenomena. However, if we overlook
the social movement being governed by its own law and apply the general law of the
development of the material world mechanically to social phenomena, we cannot avoid
acquiring one-sided understanding of social history.

The social movement changes and develops according to its own law.

The social movement is the movement of man who dominates and transforms the world. Man
transforms nature to dominate and transform the objective material world. By transforming
nature man creates material wealth and material conditions for his life. Transforming nature
and creating material wealth is the endeavour to satisfy people's social demands and this work
can only be done through people's social cooperation. People transform society to improve
and perfect the relations of social cooperation. It is man who transforms both nature and
society. While transforming nature and society, man transforms and develops himself
continuously. The domination and transformation of the world by man are realized after all
through the transformation of nature, society and himself, and the popular masses are the
motive force of this undertaking. The popular masses create all the material and cultural wealth
of society and develop social relations.

The social movement, the driving force of which is the popular masses, has characteristics,
which are different from those of the motion of nature. In nature motion takes place
spontaneously through the interaction of material elements which exist objectively, whereas
the social movement is caused and developed by the volitional action and role of the driving
force. Therefore, if we apply the principles of materialistic dialectics, which explain the
general law of the development of the material world mechanically to social history, we
cannot clarify correctly the essence of society and the law of social movement. The major
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limitation of the materialistic conception of history is that it failed to correctly expound the
peculiar law of the social movement and explained the principles of the social movement
mainly on the basis of the common character of the motion of nature and the social movement
in that both of them are the motion of material.

Marxist materialistic conception of history broke down society into social being and social
consciousness and attached determining significance to the social being, it also broke down
the social structure into productive force and production relations, foundation and
superstructure and attached decisive significance to material production and economic
relations. This means an unaltered application of the principle of materialistic dialectics to
society, the principle that the world is of material and changes and develops in accordance
with the general law of the motion of material. The world, viewed by the founders of Marxism
when applying the general law governing the material world to social history, is integrity of
not only nature but also man and society in that they are material beings. If we consider man
as a part of world, a material integrity, not as a social being with awareness and apply the
general law of the movement of the material world to social history, we cannot avoid seeing
the socio-historical movement as a process of the history of nature.

Of course, society, too, changes and develops in accordance with a certain law, not by man's
own will. But the action of law in society is fundamentally different from that of the law of
nature. In nature the law works spontaneously regardless of man's activity, but in society the
law works through man’s awareness. Some of the laws of society governs every society in
general irrespective of social systems, and some of them governs a particular society. Because
all the social laws work through man's activity, they may work smoothly or their actions may
be restrained or limited depending on man's activity.

When we say that social laws function through man's activity, we do not deny the objective
character of social laws and possible spontaneity in the social movement. If a certain socio-
economic condition is created, a social law corresponding to it functions inevitably and
therefore it assumes an objective character as a natural law does. Of course objective
conditions have a great influence on the revolutionary struggle. But the decisive factor in the
victory of the revolution lies not in objective conditions, but in how to strengthen the motive
force of the revolution and how raise its role.

Although the founders of Marxism established the materialistic dialectical concept of social
history by applying the general law of the development of the material world to social history,
they themselves came across many problems in the practical social movement, problems
which could not be resolved only by the general law of the development of the material world.
So they attempted to overcome the one-sidedness of the materialistic dialectical concept of
social history by advancing some theories, for example, that although social consciousness
emerges as the reflection of the material and economic conditions, it reacts on these conditions
and that although politics is defined by the economy, it reacts on the economy. However, the
Marxist materialistic concept of history is, in essence, a view on social history, which
considers the common character of the motion of nature and the social movement as the main
factor. This theory was unable to avoid the limitation of identifying the process of social
development with that of natural history.
cxxxiv
The Marxist philosophy defined the essence of man as the ensemble of social relations, but it
failed to correctly expound the characteristics of man as a social being. Their theory explained
the principle of the social movement mainly on the basis of the general law of the development
of the material world, because it failed to clarify the essential qualities of social man.

Regarding man's essential qualities, it is important to have a correct understanding of the

social being. The founders of Marxism, while raising the question of man's essence in social
relationship, used the phrase social being as a concept meaning the material conditions and
economic relations of social life, which exist objectively and are reflected on social
consciousness. Since they regarded man as a component of productive forces, as the ensemble
of social relations, the phrase social being they used implied man as well. However, they did
not use it as one having the particular meaning that defines man's essential qualities—such as
his independence, creativity and consciousness.

All the above explanation are mostly taken from the writings of the great leader Comrade
Kim Jong II and is placed here as a premise to deal with consciousness. The other points
have more or less already been discussed.

Socialism as propounded by Juche philosophy give the fullest play to the consciousness of
man, a conscious social being.

Consciousness is an intrinsic attribute of man determining all his activities and it guarantees
his independence and creativity.

Throughout the history, there have been sharp arguments between the progressive and the
reactionary on the issue of man's consciousness.

Previously it was made so absolute as if it was an entity that exists independently of the
material being. Materialists, in opposition to that, insisted that the spirit is a reflection of the
material world. The theory of reflection was an advance in opposing the earlier sprit, but it
could not be a scientific clarification of the role of consciousness. Marx made it clear that
social consciousness is determined by social being and the former actively reacts to the latter,
but he failed clarify the decisive role of ideological consciousness in man's activities.

Consciousness was defined as the reflection of the material world that is the social
consciousness. By applying this theory of materialistic reflection it was concluded that the
production relation of a given society constitute the material basis of its social consciousness.

It may be mentioned here that earlier it was held that the social existence is composed of the
productive forces and the relations of production, the population and geographical
environment. But when it became clear that neither the geographical environment nor the size
of population could exert any major influence on the change in social consciousness then the
same were excluded from the material existence, which determine social consciousness.

cxxxv
As a result only the mode of production which is the sum total of the productive forces and
production relations, remains as the material basis of social life. From this followed the view
that the process of development of society should be regarded as that of the mode of
production. When it became clear that the change and development of the productive forces
could not exert major, direct influence on the change in social consciousness, it was argued
that the productive forces could only influence the change in social consciousness through the
production relations, its social form This led to the conclusion that in the final analysis, the
production relations of a given society constituted the material basis of its social
consciousness.

Here the question arises of how the correlation between the production relations, the basis of
society, and social consciousness should be viewed. Materialism regards consciousness as the
reflection of existence, and from this standpoint it is natural to explain social consciousness
as the reflection of social existence. Accordingly, social consciousness as a reflection of the
production relations changes and develops in conformity with the change and development of
the production relation.

From this the question arises of whether social consciousness is only determined by the
production relations which are the infrastructure of society without being able to influence the
change in the infrastructure. In order to answer this question it became necessary to consider
that social consciousness acts on the production relations and political and legal systems and
the like came into being as social institutions to ensure this action. Inasmuch as political and
legal systems are regarded as social institutions to ensure the action of social consciousness
on the infrastructure, they, like social consciousness, can only be determined by the change in
the production relations. This led to the view that social consciousness, whose change and
development are based on the production relations, and the social institutions, which embody
it rest on the infrastructure to form the superstructure which shares the same fate.

It is clear from this that the materialistic proposition that existence determines thinking is
embodied in the proposition of historical materialism that social existence determines social
consciousness, and it evolved into the theory that the infrastructure determines the
superstructure. Hence the materialistic view of society as the unity of the productive forces
and production relations, or the unity of the infrastructure and superstructure. This gave rise
to the formula of historical materialism that with the growth of the productive forces, the
production relations, its embodiment, change and that with the change in the production
relations which are the infrastructure, the ideological forms which reflect them and the
political, legal superstructure, change.

Consciousness is not matter but its property. There is no matter which can be called
consciousness. So the essence of consciousness must be defined not from the point of view of
ontology, but from that of its action and function. It is an undeniable fact that consciousness
reflects the objective being, and that the image produced in consciousness is not the objective
being itself but its reflection. However, the definition of consciousness as the reflection of an
objective being can be regarded as one formulated from the point of view of whether
consciousness is an objective being or not, that is, a definition of essence of consciousness
from the standpoint of ontology.
cxxxvi
Consciousness is an attribute of man, the most developed creation. It is not objective being,
but a subjective attribute of matter. Since life is the essence of man's subjective attributes, the
rise and development of consciousness are inconceivable outside of man's life. The essence of
consciousness must be defined in conjunction with the life of a man, the social being, and his
independent needs and creative ability, the expression of his vital power.

At the root of his independent needs and creative ability lies the social living body that wants
to exist independently and acts creatively to satisfy its needs. Independent requirements and
creative ability are inconceivable outside of the social living body. This is why the essence of
consciousness should always be interpreted in conjunction with the characteristics of the social
living body.

Consciousness, a function of the brain, is connected with the demonstration man's vital power.
The brain is the centre of man's vital power and control man's vital needs and ability in a
coordinated fashion; the consciousness emerged as a faculty to regulate and control man's vital
needs and ability in a rational way. The essence of consciousness lies in the commanding
function of brain to regulate man's independent and creative activities. Consciousness is
property and function of human brain. Brain controls all activities of human life and
consciousness, a faculty of brain, guides all human activities. There are many as 14 Billion
cells of various types and functions in the human brain. By consciousness man understands
himself and also the society and various aspects of the world and thereby transform the world
purposefully and consciously. Brain is composed of special matter, consciousness its function
is sophisticated property incomparable with materials. Unlike matter consciousness cannot be
touched.

The centre of an animal's vital power is its brain. The animal's brain also plays the central role
in controlling its activity in life, but because this activity is simple, its cerebral function is also
simple. It is sufficient for the animal's brain to perform the function of ascertaining whether
the external conditions meet its need or not and, on this basis, giving immediate directions on
how to act. This function can be fully performed by unconditioned or conditioned reflexes.

Unlike animals, man must calculate his complex interests in his mind before taking action and
set a target for and devise the method of action to transform the environment. In order to work
out one's interests in the mind and form a plan for creative activity, it is imperative to have the
thinking ability to analyze and synthesize things in an abstract way even without seeing the
actual situation, in accordance with the knowledge lodged in one's mind. Such abstract
thinking can be done only by the developed brain of man. Man is born with a developed brain
capable of abstract thinking. Man's brain that is capable of abstract thinking constitutes the
physiological basis of consciousness.

Having a brain capable of abstract thinking does not necessarily mean having consciousness.
Even though one is born with a developed brain, one cannot develop consciousness unless
one leads a social life and acquires the knowledge necessary for calculating one's own
interests and working out a plan for one's creative activities. If one is to possess
consciousness, one must acquire the knowledge necessary for the independent calculation of
one's interests and for the creative activities to transform the environment. The process of a
cxxxvii
child gradually acquiring consciousness can be regarded as the process of a accumulating
such knowledge through social life and education in particular.

Unless one acquires revolutionary scientific knowledge he cannot accomplish the task.

Consciousness is an attribute of social man, which determines all his endeavours to

understand and reshape the world and himself. Because he has consciousness he understands
the world and the laws of its motion and developments, 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.

Consciousness is composed of ideology (which reflects the interest and demand of man that
is ideological consciousness), and the knowledge (which reflects the objective word). It can
be explained in another way. Man’s consciousness is composed of two sections—one being
the system of knowledge which makes it possible to calculate his interests and raise an
independent demand—and the other being the system of knowledge that renders it possible to
calculate the balance of forces between man and his environment and use his strength in a
creative way. The former is usually called ideological consciousness and the latter, scientific
and technical knowledge or creative wisdom. Human consciousness originated to make man's
needs independent and his strength creative. Therefore, the essence of consciousness is the
commanding function of the brain to ensure the independent and creative activities of man.

Ideological consciousness is the conscious, which reflects the demand and interests of man.
Its progressiveness and reactionary character is determined according to which class demand
and interests it reflects. Ideological consciousness that reflects the demand and interests of the
working class is progressive, whereas the one that reflects those of landlords and capitalist
class is reactionary.

Those with progressive ideology possess a noble quality and dedicate themselves to the
country and people, society and the collective. But those with reactionary ideology seek for
only comfort and indolence in the long run would come to betray the country and people and
do harm to the society and collective. They are those who regard money as almighty and most
precious.

Along with the development of times, progressive ideologies also develop. The more
progressive an ideology is, the greater role it plays in the people's activity.

Consciousness also fulfills the function of reflecting the objective world. In the course of this
man accumulates knowledge. A vast accumulation of knowledge reflecting the objective
world is not an end in itself but is necessary for regulating and controlling man's actions
purposefully so that an aim is set for each action in accordance with man’s independent
interests and so that creative activities are conducted to attain it.

cxxxviii
It is the task of consciousness to calculate a man's interests before he acts and to determine in
advance the aim and method of this action. Therefore, consciousness must always precede
action. Only then can consciousness perform its task. Socialist ideology arose amidst the
struggle against capitalism within the bounds of capitalist society and not after a socialist
society had been built. If the socialist ideology is the reflection of the socialist relations of
production, then the socialist ideological consciousness could arise only after socialist relation
of production had been established to reflect them. But it is historical fact that socialist
ideology was formed in the womb of capitalist production relation. Man did not acquire the
knowledge of Aeroplane after its production. It proves that social consciousness does not lag
behind the social being.

Of course, the people's ideological consciousness may lag behind the level of the productive
forces, the technological and economic development of society, or the level of the social
system. If so, the popular masses will not have the appropriate knowledge on interests
necessary for making good use of the prevailing objective material conditions. Even if a man
live in a higher society (Socialist Society) but his ideological consciousness is not developed
commensurate to the developed society, then he will foster in mind backwardness.

When a man makes a demand, he considers the extrinsic conditions needed to meet this
demand and his own interests. This shows that man's independent needs are determined not
merely by his inherent, instinctive, biological needs and ideological consciousness, but also
by extrinsic conditions, that is his social status. But the extrinsic conditions do not directly
determine man's ideological consciousness. Whether or not a man has the ability to
accurately perceive the prevailing extrinsic conditions and his social status and to use them
in his own interests is determined by his level of consciousness.

The development of man's ideological consciousness is not the direct reflection of the
development of the social system and the material living conditions in society. But it is directly
related to the efforts of man himself for ideological remoulding.

Knowledge is the conscious, which reflects the objective things as they are. Knowledge is
acquired by cognizing the objective world.

Among conscious, ideological consciousness is more important.

The ideological consciousness which accurately reflects man's needs and interests plays the
decisive role in setting the right target for his action in line with his interests, and the scientific
knowledge which reflects correctly the characteristics of the objective world and the laws of
its motion plays the decisive role in employing the strength of man and the material forces of
the objective world in a rational and creative way. Without independent ideology man cannot
set the target for his action and conduct his activities independently, and without scientific
knowledge man cannot make sufficient use of his power and the forces of the objective world,
nor conduct his activities creatively. In this respect, it can be said that man's independent
ideological consciousness and his scientific and technological knowledge play the decisive
roles in ensuring the success of his independent and creative activities. One must possess the
consciousness for independence if he wants to become independent and creative being. Only
cxxxix
being endowed with consciousness for independence, man can fight for it. All revolutionary
struggle is conscious struggle.

It is true that the production relations exert an influence on the change and development of
social consciousness, but it is not correct to explain that social consciousness is a reflection of
the production relations. The capitalist relations of production conform to the interests of
capitalists, but not with the interests of the working class. Therefore, the capitalist class wishes
to defend and maintain the capitalist relations, whereas the working class wishes to demolish
them and establish socialist production relations in which the workers will be master. The
classes’ demands for and interests in the production relations are reflected in their
consciousness, but the ideological consciousness of the classes is not a duplicate copy of the
characteristics of the objectively existing relations of production. The subject of ideological
consciousness is not the production relations but classes (people). The interests in and
understanding of the production relations depend on people, the classes. The production
relations form the objective conditions for awakening the people to their class interests.

It is no easy matter for the working class to realize that the capitalist relations of production
are bad for them while the socialist relations of production is good. Such awareness does not
arise of its own accord as a reflection of the production relations, but it emerges only out of
the wealth of experience gained by the working class during the struggle against capitalist
exploitation and oppression and out of the scientific understanding of the process of social
development and class struggle. As they reflect the social interests of the people, the
production relations form the objective conditions for awakening people to their interests, but
it is the people themselves who recognize their interests in the production relations.

The major factor in the emancipation of the workers is the raising of their awareness: they
must realize what the harsh facts are, the situation generated by unjust and reactionary
relations imposed on them by the forces of exploitation— whether they are bourgeois,
capitalist or feudal— and the arsenal of weapons the oppressors are equipped with to crush
the working class physically and psychologically.

It is only through the struggle to safeguard their social interests and the endeavours to
scientifically understand the social relations the people can fully understand where their
interests in the social system lie. The slaves and serfs were cruelly exploited and oppressed
by the ruling classes, but they were not fully aware of their class interests. Therefore, they
could not establish an independent ideological system to reflect their class interests. The fact
was that the working class, the most progressive class, was not aware of their class interests
from the beginning. They were able to establish an independent ideological system in the
end only with the help of great thinkers and theoreticians.

The level of development of a human's creativity should be considered as corresponding to

that of his material and mental powers. It is wrong to ask whether social consciousness is the
reflection of social production relations or not, and vice versa. The relationship between the
two must be regarded not as that of reflection but as a relationship between the creator and his
creation.

cxl
In isolation from man, consciousness can neither react upon anything nor create anything. The
change and development of the production relations should be studied not in relation to
consciousness but in relation to man with consciousness. The main factor in the relationship
between the production relations and man who created them is man himself and not the
production relations. The production relations are created by man and their development
results from human progress.

Social consciousness does not contain only ideology as reflection of the interests in the
production relations. Economic interests are not the sole interests of man. Man not only
desires material wealth but also has his political and cultural demands. He also experiences
love for the opposite sex, his family and the collective. Therefore, social consciousness can
reflect the demands for and interests in social life as a whole, including political and cultural
life and, further, it can contain the knowledge necessary for the transformation of nature,
society and man himself.

The consciousness, which reflects man's interests in the economic system, is no more than a
part of social consciousness. It is therefore wrong to think that the change and development
of the production relations condition the change and development of the whole of social
consciousness. The development of natural science is more closely linked to the development
of the productive forces than the development of the production relations. The fact that the
independent consciousness of the masses lags behind the social system and the material
conditions of the society is due mainly to the cunning and vicious moves of the reactionary
ruling classes to curb the development of the independent ideological consciousness of the
masses in order to perpetuate their anti-popular, privileged position.

The ruling classes fear the ideological awakening of the working masses more than anything
else and strain every nerve to obstruct and deceive them ideologically. They invent and spread
all sorts of reactionary ideas to camouflages their exploitation and oppression of the masses
and do everything they can to prevent the scientific exposition of the inner workings of their
anti-popular rule.

In deed the forces of exploitation have never hesitated to use every means to keep the masses
ignorant and stop them becoming aware of the real situation. In the past, one of the main arms
was religion, which was twisted in order to beguile the masses.

The development of scientific understanding and ideology of society is hampered by the

ruling classes, who monopolize ideologies, too, in addition to political and economic power.
They exploit the working masses economically, oppress them politically and, moreover,
exercise ideological dictatorship in order to deceive and subordinate them ideologically. The
ruling system and machinery of the ruling classes are all contrived so as to ensure their
political, economic and ideological domination. Therefore, if the working masses are to break
free of the exploitation and oppression exerted by the ruling classes, they must surely wipe
out the reactionary ideological and cultural system along with the anti-popular political and
economic system in order to win their ideological and cultural freedom.

cxli
Only a revolutionary culture can incite the workers to rise up and start a violent revolution to
put an end to this unjust relationship and destroy an oppressive society.

A revolutionary culture is most important factor.

Thus, until a revolutionary culture prevails, the workers will have to submit to the
supervision and sway of the bosses. Until they are permeated with this revolutionary culture,
the workers will never become aware of the fact that they are the victims of a historical
injustice in these societies where exploitation, moral and material oppression prevail.

The triumph of revolutionary scientific culture will mean that the workers can have access to
information and, thus armed, will be ready for the struggle right from the start, will throw of
its chains and put an end to exploitation forever.

It may further be said that the material living conditions and the social system have a definite
effect on the development of man's ideological consciousness, but the working people are
required to strive for development of their independent ideological consciousness on their
own.

That from the materialistic proposition that being determines thinking —social being
determines social consciousness—the theory that infrastructure determines superstructure
was evolved. On the basis of this theory it is argued that politics is determined by economics,
in other words, politics is the superstructure of economics. If I say the relation between the
politics and economy, they restrict and influence each other, then it must be said that politics
is more decisive factor than economy. Economy is the field related with commodity, and
politics is the field related with man. Commodity belongs to certain person. So, if we can
overtake politics we can overtake the property, which belongs to certain person. This fact
shows that politics is more decisive factor in its relation with economy. Within feudal society,
capitalist relation was growing. But political structure conforming with the capitalist relation,
that is the bourgeois democracy, was not automatically established, as because the political
power was in the hands of other class who had no interest in the development of that
democracy. If we follow the former theory, as they are, we are to come to the conclusion that
with the capitalist relation is developing, administration structure conforming to it should
come out automatically. In other words, superstructure should have been transformed to that
extent to which the infrastructure has developed. But the reality is not so. It is because that
the ruling class has more interest in keeping its monopoly and domination than introducing
democratic politics. From this it is evident that unless the political system is transformed, the
economic system cannot be totally reshaped, and even if it can be reshaped, its superiority
will not be displayed to the full. So it is obvious that the people at first have to become master
of politics.

So, it is evident that the political and economic systems restrict and depend on each other, but
the former is more active. This is because the political system means the social relations,
which ensure the political activities of people who perform the function of commanding
society. In this sense, it can be said that the political system conditions the economic system

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and not vice-versa. Therefore, primary attention should be focused on solving the question of
the political system in transforming the social system.

The people have no choice but to take power or to struggle relentlessly to overthrow it and
create the conditions for a free and happy life on its ruins.

Once the political system is put to rights, the economic system will follow. The reactionary
ruling classes resort to cunning tricks in order to maintain their privileged position by leaving
the political system as it is. The progressive nature of a social system must be judged by the
political system rather than by the economic system.

The mistaken view that the transformation of the economic system should precede the
remodeling of the political system stems from attaching greater importance to the former than
to the latter. It has already been said that unless the political system is transformed, the
economic system cannot be totally reshaped, and even if it can be reshaped, its superiority
will not be displayed to the full.

The transformation of the social system should start form that of the political system;
economic relations should be put to rights starting from politics. In order to demonstrate the
superiority of the new social system, it is necessary to improve the political system. The
merits and shortcomings of a social system should be discovered both in the political and
economic systems, and, in particular, the main emphasis should be placed on an analysis of
the political system.

Politics plays the decisive role not only in establishing a progressive economic system but
also in displaying its superiority.

It is political power that represents man's social needs and interests most fully. Political power
is the authority to regulate and control the needs and interests of people. So, what is important
in analyzing a society is to understand the class interests on whom the political power is based,
the ideological and cultural level of those with political power and their needs and interests.
It is wrong to consider only the class basis of political power and neglect the characteristics
of those holding the reins of power. In feudal society the class basis of kings may be the same
but all kings cannot be said to be alike. Moreover, it is a fact that in class society political
power represents the interests of a ruling class but it does not just represent them alone.
Although political power is in the hands of the ruling class, it must still consider the needs of
the other classes and cannot possibly neglect the common interests of society. In the struggle
against foreign aggressors the ruling and the ruled classes can all be united around the political
power of the ruling class.

It is a mistake to resolve the interests of people into economic interests alone. Of course, it is
true that since economic interests are directly connected with man’s physical life, they are a
basic need. But it is wrong to think that political interests are derived from economic ones or
that political power is no more than a means of realizing economic interests. However
perfectly the material need may be satisfied, the need to live as master of society is not
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satisfied. The need to live as master of society can only be met politically. The ideological
and cultural need, too, is not derived from economic needs. The need for developing oneself
into a more powerful being can be satisfied only through ideological and cultural life.

From the above it is evident that: Consciousness is an intrinsic attribute of man determining
all his activities; ideological consciousness plays a decisive role in man’s cognitive and
practical activities. For his independent ideological consciousness, man conducts creative
activities aggressively to recognize and transform nature and society on his own initiative and
inconformity with his will and demand. The viability of a social system depends on how it
brings man's consciousness into play. In order to shape his destiny, man should constantly
conduct the activities of cognition and practice.

Man must understand the world and himself to shape his destiny. Without knowing himself
and the world, man can neither transform the world nor shape his destiny to meet his demand
for independence with will and purpose. With consciousness, man transforms everything in
the world to meet his intention and demand with will and purpose.

That consciousness determines man's activity to transform the world into a more beautiful and
favourable one to their living. Social movement is conscious movement of the popular masses.

What is the meaning of the fact that the social movement is conscious movement of the
popular masses. It has two meanings:

One of them is that the social movement is the movement which the popular masses conduct
purposefully. Purpose in social movement is a goal to attain and an anticipation of the result
to be made through the transformation of nature and society.

The popular masses set as the purpose of social movement what is urgent in hewing out their
destiny.

The other of the two meanings is that the social movement is propelled by the consciousness
of the people. The masses of the people cause the social movement consciously and develop
it with their own wisdom and will.

The social movement never develops of its own accord. It is always confronted with
difficulties and trials. What makes the masses to develop the social movement, overcoming
difficulties and trials? It is their strong will and creative wisdom. It is the truth proved by
history that the popular masses can overcome any kind of difficulties and hit any targets when
they display their revolutionary enthusiasm and creative initiative with firm determination.

We say that the social movement is conscious movement because its purpose and driving
force are conscious.

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Man is conscious being with consciousness. Consciousness is man's highest quality, and his
superiority and powerfulness is connected with his consciousness.

The masses of the people have the highest sense of consciousness among the classes and
strata in society. The reactionary ruling class insists that the masses are ignorant "group" that
cannot discern the truth from the false and has no reason and self-control. This is a sophism
to obliterate consciousness of the popular masses.

The people's consciousness is displayed and embodied in their activities. As a result, the social
movement becomes conscious movement of the masses of the people.

Ideological consciousness decides everything, which means that ideological consciousness is

the decisive factor in determining the action of the people.

The Juche idea clarifies the truth that the popular masses' ideological consciousness of
independence plays a decisive role in the social movement on the basis of the elucidation that
the social movement is the people's conscious movement.

The great leader Comrade Kim Jong II said:

The people's consciousness of independence plays the decisive role in revolutionary struggle.

Ideological consciousness of independence is the awareness that one is the master of his own
destiny and the will to hew out his destiny. With this awareness, the popular masses
understand that masters of their own destiny are themselves.

With the will to hew out their destiny, they have firm determination and indomitable spirit to
hew out their destiny by themselves.

This awareness will lead to their rebellion and revolution until they achieve victory, realize
their liberation, and destroy all the shackles of bondage which have oppressed their will and
usurped their rights.

Why does the masses ideological consciousness of independence play the decisive role in the
social movement?

Ideological consciousness of independence activates the masses of the people to participate

in the social movement.

Ideological consciousness of independence is the consciousness that reflects one's demand

for independence and interests. It is urgent for man with independence as his life and soul to
realize his demand for independence and interests. This is the reason why ideological
consciousness activates the people to participate in the social movement to realize their
demand for independence.

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Ideological consciousness of independence gives the people self-consciousness that they are
masters of their own destiny. Therefore, it enables them to participate in the social movement
for shaping their destiny as befitting master and to struggle actively. If the masses have no
awareness that they are master of their own destiny, they depend on mysterious being or
others, with the result that they are unable to conduct the social movement.

Ideological consciousness of independence also gives the people the will to hew out their
destiny by themselves.

Ideological consciousness of independence enables the people to actively create and use other
factors that operate in the social movement.

The social movement has not only ideological factor but also objective material and economic
factors and technical factors.

These factors are created and used by the masses of the people who arm themselves with
ideological consciousness of independence. Therefore, if they arm themselves with
ideological consciousness of independence, the masses of the people develop the social
movement successfully, while changing the unfavourable into the favourable. Otherwise, they
cannot make a good use of favourable condition, making the social movement frustrated.

The ideological consciousness of independence is, indeed, the decisive factor in the social
movement.

In this connection, one point should be made clear. The role of ideological consciousness
becomes higher as the revolutionary movement develops. The revolutionary movement
develops in the process of putting up the task of higher stage and of implementing them.

The higher goals the social movement sets the higher ideological consciousness the masses
of the people should possess. Otherwise, the revolutionary movement can never advance, for
the masses cannot understand their tasks and accordingly fail to display strong will to fulfill
the tasks.

That is also because the broad masses of the people participate in the revolutionary
movement as it develops. Participation of the broad masses of the people in the revolutionary
movement requires higher sense of self-consciousness of the people.

As everything is successful only with the participation of the people who are self-conscious,
so is the revolutionary movement. Imagine what would happen if the broad masses of the
people participating in the revolutionary movement have low level of ideological
consciousness. They will never win victory but suffer from setback in the revolutionary
movement.

In order to advance the revolutionary movement to victory, it is important for everybody to

know the common goal and interests and ensure consensus in their action. This is the reason
why the ideological consciousness plays bigger role as the revolutionary movement develops.
cxlvi
In general, the role of ideological consciousness in the development of society depends on the
class character and its contents.

The reactionary idea that reflects the demand and interests of the exploiting class disturbs the
development of society, but, on the contrary, the idea of progressive class advances it.
Progressive ideas play different role according to how they reflect the aspiration and demand
of the people and show the ways and means of the struggle.

The working class is the most independent class whose mission is to clear away exploitation
and oppression once and for all. Therefore, its aspiration and demand is in conformity with
the fundamental aspiration of the masses of the people to live and develop independently and
creatively as master of the world and its own destiny, and accordingly the working-class idea
becomes the most revolutionary one.

This is the reason why the revolutionary idea of the working class plays the greatest
revolutionary role far beyond the ideas of emancipating slaves and serfs and the idea of
bourgeois enlightenment that played a certain role in social development in the past.

The revolutionary idea of working class is the most powerful weapon to transform old society
and pioneer the future.

All reactionary ideas are sure to fail before the revolutionary idea of the working class, as
they disturb the development of history and speak for the old exploiting society.

The perfect revolutionary idea of the working class is the great man-centered Juche idea.

Because it reflects the law of social development and aspiration and demand of the masses
correctly. The Juche idea is the scientific guiding idea and ever-victorious banner that leads
the revolutionary movement of our time to victory.

Like this, the Juche idea opened up a bright vista for the solution of the law of social movement
by scientifically elucidating that the masses of the people are the subject of history and that
social movement is independent, creative and conscious movement of the popular masses.

It is however to be noted that ideological consciousness of the people does not transform itself
on its own accord. It is wrong to think that a change in the social system and material
conditions will inevitably be followed by a change in the ideological consciousness as a
simple reflection of the reality.

All the members of the society are to be equipped with the revolutionary Juche idea and
ideological unity is to be achieved. Vigorous ideological struggle is to carried on for achieving
socialism. The struggle is to be carried on even after achieving socialist revolution.

In capitalist society where the class positions of people differ and their interests conflicts with
one another, it is difficult for the people to equip themselves with one idea. On the contrary,
the capitalist class deliberately spreads various reactionary ideas to prevent the working
cxlvii
people from being ideologically awakened and united. However, a socialist society of all the
people can be build up with one revolutionary idea, and the unity and cohesion of the whole
society can be achieved on its basis because all the people share a common goal and common
interests in aspiring after socialism.

CHAPTER-9

THE JUCHE OUTLOOK ON REVOLUTION

We have dealt with the Juche philosophical world outlook on, and the Juche view of social
history, the major component part of the Juche philosophy.

In this chapter, we will study the Juche outlook on the revolution, another important
component of the Juche philosophy.

If a philosophy is to fulfill its mission to show the basic way of shaping man's destiny, it should
clarify the outlook on the revolution as well as the philosophical world outlook and the view
of social history.

Since man's destiny is shaped through the revolution, a philosophy should not confine itself
to clarifying the philosophical world outlook and socio-historical view but go further to clarify
the outlook on the revolution. Only then, can a philosophy fulfill its mission to show the way
of shaping man's destiny.

1. The Fundamental Principle of Revolution.

The basic principle that conditions other principles of the revolution is called the fundamental
principle of revolution. The fundamental principle of revolution, therefore, decides other
principles and methodologies of revolution. Therefore, the fundamental principle of
revolution serves as the basic and starting principle in evolving and systematizing the contents
of the Juche outlook on the revolution.

Herein lies the reason why the fundamental principle of revolution is dealt with first in the
outlook on the revolution.

What is, then, the fundamental principle, the basis of the Juche outlook on the revolution?

President Kim II Sung said:

The Juche idea propounded the basic principle of revolution that the masses are masters and
the motive force of the revolution and construction and, on this basis, rendered it possible to
evolve new revolutionary theories required by our time.

cxlviii
The fundamental principle of revolution clarified by the Juche philosophy is that the masses
of the people are masters of the revolution and construction and they are also the motive forces
of the revolution and construction. This means that the revolution and construction are for the
people themselves.

The major goal of making the revolution and construction is to lead an independent life free
from all sorts of subjugation and fetters.

In the exploiter society, the masses of the people, being deprived of their dignity, have been
the target of maltreatment, humiliation, exploitation and oppression by the exploiter class.

In slave-hold society, the working masses had been treated not as humans but like animals by
slave-holders. In feudal society, they had lived poor life through generations, being bind to
land and the caste system.

What is their status in capitalist society, the last exploiter system?

As is clear, in capitalist society, money controls everything. Powerless and moneyless people
are always miserable in capitalist society.

The revolution aims at overthrowing the exploiter class society which tramples down upon
human dignity and forces maltreatment, humiliation, exploitation, oppression and ignorance;
It also aims at building the people's society where the working masses become masters of the
state power and the means of production.

That is why the task of revolutionary action is to destroy this distorted reality in order to
create a situation where man will recover his humanity, his freedom and dignity.

The revolution is doubtlessly for the masses of the people. And the revolution and
construction should be carried out by the people themselves.

Since the revolution and construction are for the people, they are directly responsible for
them. Nobody can substitute the people in the revolution and construction.

As a matter of fact, no one was and could be responsible for the destiny of the people. Only
through their struggle, can the people lead an independent life as masters of their destiny free
from subjugation.

As is studied above, the principle that the people are masters of the revolution and construction
means that the revolution and construction are for the people and by the people.

cxlix
Another essential content of the fundamental principle of revolution is that the people are also
the motive forces of revolution and construction. This means that the revolution and
construction advance victoriously by the decisive role of the people.

That the people are masters of the revolution and construction is the clarification of the
position of the people in the revolution and construction and that they are the motive forces
of revolution and construction is the clarification of their role.

The people are powerful beings who have inexhaustible creative strength and revolutionary
ability to carry out the revolution and construction.

Enormous social wealth created in the whole process of development of human society have
all been created by their creative wisdom and strength. Who had created the cultures of
Ancient Egypt, India, Greece and Rome that had left clear traces in human history of culture?
All those great culture are permeated with the blood and sweats of the working masses. The
people's creative wisdom and strength are indeed the source of the development of modern
science and technology and modern civilization.

It is the people who have played decisive role not only in the struggle to harness nature but
in the revolutionary struggle to transform society.

History knows the revolution that overthrew slave-holder society, the bourgeois revolution
that replaced feudal society, the socialist revolution that liquidated the exploitation and
oppression of the capital and the revolution that aims to fully realize the independence of man
after removing the remnants of old societies. All of these revolutions took place with a large
participation of the popular masses that played decisive role in them, no matter on what scale
they were conducted and what result they brought about.

For instance, the bourgeois revolution brought about the replacement of the feudal society,
because the broad masses rose in the bloody struggle against the feudal oppression and caste
subjugation, under the banner of "freedom" and "equality".

The more the people's strength is fostered and given full play, the more victorious the
revolution and construction will be.

This dream of victory of revolution and construction can only come true in the presence of
two factors: revolutionary awareness and organization.

The people become the beings with inexhaustible strength, only when they are ideologically
and mentally awakened and united. When the simple and plain people are awakened in
revolutionary way and united organizationally, they display really powerful strength. It is,
therefore, possible to successfully advance the revolution and construction even in difficult
conditions when the people are ideologically awakened and organizationally mobilized.

cl
The fundamental principle of the revolution clarified by the Juche philosophy gives the
people conviction that the revolution and construction are the just cause for themselves and
advanced by their inexhaustible power, thus making the people have awareness and
responsibility as masters to propel the revolution and construction.

The Juche philosophy gives a new and overall understanding of the revolution on basis of
the principle that the people are masters and the motive forces of the revolution and
construction.

2. The Essence of the Revolution

Now, we study what the revolution is.

President Kim II Sung said:

The destiny of the people in society is hewed out in the process of the revolution. The
revolution is essentially an organized struggle for defending and realizing the independence
of the masses. It transforms and changes the old social relations and social system and
enhances the social position and role of the popular masses.

The question of what is revolution is the question of what is the difference between the
revolution and other forms of social movement.

The revolution is a struggle to defend and realize the people's independence.

The revolution is the only way to abolish exploitation and hegemony.

Whether a social movement is revolution or not is decided by its fundamental purpose.

The revolution is the struggle to defend and realize the people's independence. In other words,
the revolution is the social movement whose fundamental purpose is to defend and realize the
people's independence.

If the people are to defend and realize their independence, they should remove the obstacles
in realizing their independence and create the factors favorable for it. The factors, which go
against independence, are the old, whereas the factors which ensures it are the new. If the old
is removed and the new is created, the people's independence is defended and realized. In this
context, the revolution is the work to remove the old and create the new.

The revolution reveals the corruptions of the established systems and presents scientific
solutions for their replacement. Revolution invites men to destroy the old and announces the
advent of a new regime of substitution.

cli
When the old that subordinates the people's independence is removed and the new that
ensures the people's independence is created through the revolution, the people's social
position and role are enhanced. In this context, the revolution is a social change that enhances
the social position and role of the people.

The revolution is also an organized struggle of the people.

The first aspect of the essence of revolution above mentioned is the formulation of the essence
of revolution in the context of purpose of social movement. Namely, the revolution is the
struggle to defend and realize the people's independence.

Having reviewed the people's struggle for independence, the Juche philosophy clarified that
the social movement with the purpose of defending the people's independence can be
successful when it is combined with the organized struggle of the people and that such social
movement can be genuine revolution which shapes the destiny of the people.

Since the revolution is the organised struggle of the people, its success depends on the vitality
and militancy of the organization. In other words, the revolution led by the organization with
the ability of defending the interests of the people can be a through-going and genuine
revolution.

So far, we've studied that the revolution is, in essence, the organized struggle of the people
for independence and that it is different from other social movements.

This is, however, not enough to have full understanding of the essence of the revolution.

The Juche philosophy newly clarified the main contents of the revolution, thus giving
profound understanding of the essence of the essence of the revolution.

The main contents of the revolution are decided by the people's organized struggle to remove
the factors that hinder the people's independence and create the factors that ensure their
independence.

The great leader Comrade Kim II Sung said:

It is claimed by some people that revolution means merely overthrowing the old social system
and establishing a new one, but we do not share their opinion. Replacing the old with the new
in the fields of ideology, technology and culture is also a revolution.

One of the main contents of the revolution is to set up a new social system after overthrowing
the old one.

Revolution is a process of radical change in the political, economic and social structure of
the society. It destroys a corrupt society to build a new and healthy revolutionary society.

clii
Everybody lives and acts in a certain social system and is influenced by the system. Everybody
exercises his rights and fulfills his obligations within the framework permitted by the social
system he belongs to.

In other words, the people's position and role in a society are decided by the social system.

For instance, in exploiter social system the idling exploiter class lords it over, but in
socialist social system the people who create everything necessary for social life become
masters.

As the social system is the main factor that defines the people's social position and role,
it is imperative to overthrow the old social system and set up a new one in order to
enhance their social position and role.

Another main content of the revolution is to replace the old with the new in the field of
ideology, technology and culture.

It is imperative to replace the old social system with the new one for the independence of
the people but its replacement cannot completely realize their independence. The
ideological, technical and cultural backwardness are the main factors that hinder the
people's independence. Although a new social system ensures the people the position as
masters of society, they can not fulfill the responsibility and role as masters if they are
ideologically, culturally and technically backward, with the result that they cannot realize
their independence to the full.

When the people have the advanced ideology, culture and technology that masters of
society must possess, they can take the position as master, fulfill the responsibility and
role as such and completely realize their independence. Herein lies the reason why the
replacement of the old with the new in the fields of ideology, technology and culture
becomes one of the main contents of the revolution.

The three revolutions are carried out by non-violent method. The three revolutions—
ideological, technical and cultural—are carried out by the method of educating the people
and removing the old and creating the new in the ideological, technical and cultural fields.

The people's revolutionary struggle to replace the social system starts from the struggle
to overthrow the old social system and ends with the victory of socialist revolution and
the establishment of socialist system. But the three revolutions partially start when
the people seize the power and begin to build a new society and are in full swing after the
establishment of socialist system. The three revolutions that are to completely realize the
independence of man are carried on through the whole period of building socialism.

So far we have studied the Juche view of the essence of revolution.

What is then the originality of the view?

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Marxism viewed the revolution as the social change which solves the contradiction between
the productive forces and production relations through class struggle. According to
Marxism, the solution of the contradiction between the productive forces and production
relations is the fundamental purpose of revolution and revolution wins victory when social
system is replaced with the change of the old mode of production with the new one. Like
this, Marxism understood only the replacement of social system as revolution.

The Marxist view of the essence of revolution has limitations. By observing the essence of
revolution centring on the mode of production, it set the purpose of revolution as to solve
the contradiction between the productive forces and production relations and develop the
productive forces.

The purpose of doing the revolution, whose aim is to replace social system, is to free the
people from social bondage, exploitation and oppression and realize their independence.
Therefore, it is not correct to find the essence of revolution in social change which is to
develop the productive forces by solving the contradiction between the productive forces
and the production relations.

Another limitation is that it viewed the establishment of socialist system as the end of
the revolution as it understood only the replacement of social system as revolution.

In case of viewing the revolution as only the replacement of the old social system with the
new one, it cannot raise the question of continuing the revolution after the establishment of
socialist system. If the revolution is not carried on after the establishment of socialist system,
it is neither possible to consolidate and develop the already established socialist system,
nor build socialism and communism but will result in the failure of socialism as in the
former Soviet Union and East European countries.

The Juche-oriented view of revolution is an original understanding that overcame the

limitations of the Marxist understanding of the revolution.

The Juche philosophy clarified that the revolution is, in essence, an organized struggle
of the popular masses to defend and realize their independence. So, it overcame the
limitation of the Marxist view that considered the essence of revolution with the main stress
on the mode of production. In addition, it made it possible to understand the revolution by
focussing on the masses who are its masters and enabled them to be aware of their interests
in the revolution and turn out to the revolutionary struggle.

In the light of fully realizing the peoples' independence, the Juche philosophy elucidated
that the revolution is also needed to change the old with the new in the fields of ideology,
technology and culture. It overcame the limitations of the Marxist view that regarded that
the replacement of social system only is the revolution and that the revolution ends with
the establishment of socialist system, thus indicating the correct way to fully realise the
peoples' independence.

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3. The Cause of Revolution.

Having a correct understanding of the cause of revolution is of great significance in terms

of both theory and practice.

As everything and phenomenon has the cause of its birth, the revolution has its cause,
too.

If we do not know the cause of revolution, we can neither say that we know well about the
revolution nor carryout the revolution properly.

The Juche philosophy gives a new understanding of revolution by focussing on the

popular masses.

Since the social movement is caused by man himself, the revolutionary movement which
is a high form of social movement is inevitably caused by the masses of the people.

Then, let's see about this in detail.

The breaking out of the revolution is attributable to the aspiration of the masses of the
people for independence who won't tolerate the infringement and restriction of
independence.

As long as there is any monopoly, there will be a class struggle because man will always
struggle against those who dominate his needs.

Respected President Kim II Sung said:

Where there are exploitation and oppression, there will always be revolutionary struggle on
the part of the people.

Where there is oppression, there will be resistance; where there is resistance, revolution
will break out.

So long as the independence is violated and restricted, the revolution breaks out inevitably.

Since the popular masses are social beings with the independence as their life and soul,
they don't want to tolerate that their independence is trampled down and restricted. For
this reason, so long as there exist exploitation, aggression, subjugation, outdated ideas
and fetters of nature, the masses of the people wage the revolutionary straggle against
them. Violation and restriction of the people's independence and their aspiration for
independence are indeed the main cause of the social movement, the revolution.

The revolution breaks out in the exploiter society because the independence of the
popular masses is trampled upon down by the exploitation and oppression of the
exploiting class.
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Exploitation and oppression are the products of the exploiter system and also the mode of
existence of the exploiting class.

Exploitation and oppression of the exploiting class violate the independence of the popular
masses in the exploiter society and give rise to the revolution to overthrow the old society.

It is through revolutionary action that man recovers his true value and frees himself of all
the chains restricting his liberty and hampering his active existence.

As is well known, the preceding revolutionary theories of the working class considered that
the cause of revolution is the contradiction between the productive forces and the
production relations. The Marxist understanding of the cause of revolution, without doubt,
made a contribution to overcoming the wrong views of analyzing the cause of social
movement idealistically and inspiring the working class and other popular masses to the
struggle for overthrowing the capitalist system at that time.

It, however, has limitations.

When we look back the revolutionary practice of our time, we can know about this clearly.

If the cause of revolution is in the contradiction between the productive forces and the
production relations, the revolution should have broken out in the developed capitalist
countries ahead of other countries. But the revolution broke out and emerged victorious first
in a less developed capitalist country and backward colonies and semi-colonies.

And the revolution should no longer take place in the socialist society where the
contradiction between the productive forces, and the production relations is cleared away
due to the victory of the socialist revolution. History, however, witnessed uninterrupted
revolution even in the socialist society. In fact, socialism that gave up the revolution and
stressed only the enhancement of productive forces, taking a dogmatic attitude towards
the established theories, finished its existence today, but socialism which continued the
revolution cannot only exits but wins victory after victory.

All facts show that only with the contradiction between the productive forces and the
production relations, it is impossible to fully explain why the revolution breaks out.
The matter requires more elaborate discussion.

The materialistic view of society as the unity of the productive forces and production
relations, or the unity of the infrastructure and superstructure. This gave rise to the
formula of historical materialism that with the growth of the productive forces, the
production relations, its embodiment, change and that with the change in the production
relations which are the infrastructure, the ideological forms which reflect them and the
political, legal superstructure, change.

Marx pointed out:

clvi
"In the social production of their life, men enter into definite relations that are
indispensable and independent of their will, relations of production which correspond
to a definite stage of development of their material productive forces. The sum total of
these relations of production constitutes the economic structure of society, the real
foundation, on which rises a legal and political superstructure and to which
corresponds definite forms of social consciousness. The mode of production of material
life conditions the social, political and intellectual life process in general. It is not the
consciousness of men that determines their being, but, on the contrary, their social being
that determines their consciousness. At a certain stage of their development, the material
productive forces of society come in conflict with the existing relations of production,
or—what is but a legal expression for the same thing —with the property relations
within which they have been at work hitherto. From forms of development of the
productive forces these relations turn into their fetters. Then begins an epoch of social
revolution. With the change of the economic foundation the entire immense
superstructure is more or less rapidly transformed. In considering such transformations a
distinction should always be made between the material transformation of the economic
conditions of production, which can be determined with the precision of natural science,
and the legal, political, religious, esthetic or philosophic—in short, ideological forms in
which men become conscious of this conflict and fight it out. Just as our opinion of an
individual is not based on what he thinks of himself, so can we not judge of such a period
of transformation by its own consciousness; on the contrary, this consciousness must be
explained rather form the contradictions of material life, from the existing conflict between
the social productive forces and the relations of production. No social order ever
perishes before all the productive forces for which there is room in it have developed; and
new, higher relations of production never appear before the material conditions of
their existence have matured in the womb of the old society itself. Therefore mankind
always sets itself only such tasks as it can so lve,----” (See Preface to a Contribution to
the Critique of Political Economy by Karl Marx.)

This materialistic view of society and history played an important role in superseding the
idealistic and metaphysical reactionary view of society and opening the road to the
scientific understanding of the socio-historical movement. But this socio-historical
outlook failed to pay due attention to the independent position and creative role of man in
society.

Comrade Kim Jong II said:

Marxism-Leninism has limitations not only in the outlook on the world but also in the theory
of socialism and communism. It is not easy to clarify what a communist society, an ideal
society of humanity, is. Moreover it was difficult to go beyond the limits of prediction and
supposition in clarifying the aspects of communism in a capitalist society since no
country had raised the building of socialism and communism as a practical problem. Living
in a capitalist society, Marx analyzed its contradictions and on this basis proved the
inevitability of the fall of capitalism and the transition to socialism and put forward the
revolutionary theory on the overthrow of capitalism. Lenin analyzed the crises and
contradictions of imperialism, when capitalism reached the stage of monopoly. On this basis
clvii
he elucidated the possibility of the victory of socialism in one country and put forward the
revolutionary theory on the establishment of a socialist system. The founders of
Marxism-Leninism, however, failed to expound a complete theory on socialism and
communism owing to the limitations of their days. For them making the theory on socialism
and communism perfect was not raised as an immediate practical issue and they had no
practical experience to do so. For the first time in the world, Lenin organized and led to
victory the proletarian revolution and, by generalizing the experiences, developed Marxism.
However, his experience was too limited for him to put forward a perfect theory on
socialism and communism.

The present historical condition is fundamentally different from what it was when the
founders of Marxism-Leninism were active. Not a few countries have carried out the socialist
revolution, conducted socialist construction and gained various experiences. The
experiences acquired through building socialism in several countries incorporate not only
successes but also lessons in failure; they include excellent achievements as well as mistakes.
All those experiences and lessons, when analyzed summed up and generalized, are the
basis for completing the revolutionary theory on communism.

The theory of socialism in the preceding age based on a materialist outlook on history,
was not free from historical limitations. This theory did not regard the social and historical
movement as a movement of the motive force, as a movement which begins and develops
on the initiative arid through the role of the popular masses, its motive force, but as a
natural historical process which changes and develops due to material and economic
factors. According to the materialist outlook on history, the more the productive forces
develop in a capitalist society, the more intensive the incompatible contradictions between
the productive forces and relations of production and the antagonism between the
exploiter class and the exploited class grow, the more the working class and other
revolutionary forces develop in strength and, accordingly, the more the revolution
matures. Seeing material and economic factors as fundamental in the revolutionary
struggle, the preceding theory of socialism failed to raise the task of strengthening the
motive force of the revolution and enhancing its role as the basic way to carry out the
revolution,

Marxist maintains that conflict between the labour force and the relations of production
and those between the working and capitalist classes are the cause of the revolution. When
the old relations of production stand in the way of the use of new, advanced productive
forces and hinder the development of the productive forces, we say that conflict exists
between the productive forces and the relations of production. Can it be said that new
productive forces call for revolution in order to replace the old production relations with
new ones? No. It cannot be said either that the old production relations want to be
replaced by new ones. The productive forces and production relations can neither call for a
revolution nor promote it.

clviii
Man is the main agent of social movement. No being other than man can be the main
agent of social movement. The revolution is a social movement to overthrow the old
society and build a new one. Only the popular masses whose interests lie in revolution
can be its main agent.

When more material wealth is produced through the development of productive forces,
a material opportunity is created to improve the position and role of the people in
society. Therefore, in order to avail themselves of this opportunity, the people have to call
for a new system of distribution and ownership. But the rulings classes seek to maintain
their economic privileges based on the old system of distribution and ownership. This
gives rise to conflict between the popular masses who call for new production relations and
the ruling classes who cling to the old ones.

Of course, the old production relations may not be suitable for use of the new productive
forces and the ruling classes may try to preserve their use. However, the exploiting
classes, too, are not opposed to the development of the productive forces. If material wealth
is produced in larger quantities through the development of the productive forces, the
exploiting classes will acquire greater wealth. Hence, the ruling classes, too, are interested
in the development of the cooperation and division of labour, the introduction of new
techniques and the rationalization of economic management. The ruling classes are not
opposed to the development of the productive forces and its rational use, but are against any
change in the production relations that favour the development of the productive forces
and will result in the reduction of their economic privileges.

It is true that the development of the productive forces provides the material conditions
for establishing new production relations and a new social system and gives rise to
conflict between the productive forces and production relations. But the conflict
(discrepancy) between the productive forces and production relations is not the direct
cause of the social resolution. The main agent of the social revolution is the working people
who seek the abolition of the old production relations and old social system and the
establishment of new production relations and a new social system, and the cause of the
revolution is also rooted in the working people themselves who are its main agent.
However irrational the production relations may be, the struggle of the people to reform
these relations will not take place unless they appreciate their necessity.

The conflict between the working class and the capitalist class cannot in itself be the cause
of the revolution.

Comrade Kim Jong II said:

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.

clix
 Capitalists exploit and oppress the working class, but do not consider it wrong and take it for
granted. Therefore, they are reluctant to do away with the conflict and want to leave it
unchanged. The working class does not start the revolutionary struggle against the capitalist class
unless they are awakened to their historical mission to do away with exploitation and
oppression of man by man and to build a socialist society. In slave-owning and feudal society,
exploitation and oppression were harsher than in capitalist society, but slaves and serfs did not
rise up in revolt. In those capitalist countries where the working class and the working people are
highly aware revolutionarilly, the revolution will take place, but in those countries where their
revolutionary awareness is low, the revolution will not take place even if the conflict between
the productive forces and production relations is great and the material conditions for the
socialist revolution are mature. This shows that the conflict between the productive forces and
production relations and class conflict can provide the extrinsic conditions for the
revolutionary struggle but are not the direct cause of the revolution and that the direct
cause of the revolution is found in the people who are its main agent. Revolution takes place
only when the people are awakened ideologically and urgently demand it and when internal
revolutionary forces have been prepared for the undertaking.

Of course, if there is no conflict between the productive forces and production relations, the
revolutionary struggle to overcome any conflict is unnecessary. If there is no class conflict there
will be no class struggle. Therefore, there is no doubt that this conflict is the extrinsic
conditions indispensable for the revolutionary struggle. However, whether revolution takes
place or not, whether it is victorious or not, presumably depends on the ideological preparedness
of the people who are its main agent, on the preparation of the fighting forces and the application
of the correct methods of struggle.

Comrade Kim Jong II has said:

Of course, objective conditions have a great influence on the revolutionary struggle. But the
decisive factor in the victory of the revolution lies not in objective conditions, but in how to
strengthen the motive force of the revolution and how to raise its role. Whether in a
developed capitalist country or an underdeveloped one socialism can emerge victorious if
the motive force of the revolution is strengthened and its role enhanced through efficient
work.

Even if the objective conditions are disadvantageous, society can rapidly develop when
man's ideological consciousness is high and put into full effect.

History shows that socialism first triumphed in relatively backward countries, not in the
countries where capitalism had developed. The experience of our revolution, which has
advanced under the banner of the Juche idea shows that if we strengthen the motive force
of the revolution and enhance its role, we cannot only avail ourselves of the given objective
conditions but also turn unfavourable objective conditions into favourable ones and
ensure the victory of the revolution by turning a misfortune into a blessing.

clx
Had it been so that the development of productive force replace the production relation,
in other wards contradiction between the productive force and production relation is the
root cause of revolution then, why does the capitalist exploiting system still survive,
even though sufficient material conditions for ensuring the position and role of master for
the working masses have been created through the development of the productive forces in
advanced capitalist countries?

To answer this question, it is necessary first of all to fully understand the co-relations
between the productive forces and production relations. The proposition that the production
relations correspond to the development of the productive forces is generally true, but it
must not be interpreted dogmatically. If the production relations were simply the social
forms of the productive forces, the proposition that the development of the productive forces
conditions the change of the production relations, its social form, w ould be absolutely
right. The production relations, however, are the social form of social distribution and
consumption of goods in addition to being the social form for using the productive forces.
How the productive forces are used socially for production is one thing and how the
products are distributed socially is another.

It cannot be said that the capitalist class opposes the development of the productive forces
themselves. What they oppose is the change of ownership of the means of production
and the mode of distribution of products in favour of the working masses. Even if they admit
that the capitalist relations of production ruin many enterprises and increase unemployment
and thus impede the development of the productive forces, they would not allow the
replacement of capitalism by socialism because it is in their interests to own the means of
production and monopolize the goods. This implies that the production relations
correspond to the development of the productive forces in that the former is the social form
for using the latter, but that they do not directly correspond to the development of the
productive forces in so far as they are the social form of distributing the products.

Although the material conditions in the developed capitalist countries are mature enough
for building a new society, the capitalist exploiting system still survives. The reason for this
should be identified within the popular masses, the subject of social movement. Owing to
the vicious and cunning obstructive moves by the capitalist class, the level of
ideological consciousness of the working masses is still low and they have not yet grown
to form an ideologically sound, well-organized, united political force. In other words, the
working masses are not yet prepared as an independent political subject. Herein lies the
basic reason why the old, exploiting system still exists in capitalist society.

From the above, it can therefore, confidently be again said that, true are not the propositions
that man's materialist position determine his social position, or that the social change
depends on the change in production system, or that revolution is the result of conflict
between the forces of production and production relationship, or that revolution can not take
place unless there ensues a conflict between the old production relation and the new ones, or
that in absence of a favourable objective condition revolution cannot take place. As a matter
of fact, the working people constitute the pivot of revolutionary struggle and the movement
of masses is for their independence. All revolutionary struggle are directed against class

clxi
and national domination. Such struggle frees man from all sort of oppression and enables
him to live as independent and creative being thereby securing the position of master of
society.

Revolutionary struggle is aimed at fulfilling the hopes of men, which arise s out of their
inherent aspiration for independence. Revolution takes place only when the people are
awakened ideologically and urgently demand it and when internal revolutionary forces have
been prepared for the undertaking.

It has already been said that it is not that conflict forces man to develop himself but the man
endeavors to develop himself and comes up against conflict. Man struggle to overcome
conflict because progress is impossible unless he does so.

It is because that extrinsic condition does not directly determine man's ideological
consciousness. Whether or not a man has the ability to accurately perceive the prevailing
extrinsic conditions and his social status and to use them in his own intere sts is
de termined by his level of consciousness. By nature man's consciousness reflects
objective reality. But how he absorbs this depend on man himself on his preparedness.

On the basis of the theory that revolution is the cause of contradiction between production
forces and relation of production Marxism predicted that socialism would develop within
the framework of capitalism in the manner as feudalism developed in the womb of slave
society and the fall of capitalism is inevitable.

The exploiting system of feudalism developed within the framework of salve society.
Similarly the exploiting system of capitalism which replaced feudal subordination with
subordination by capital, grew up within the framework of feudal society. But socialism
does not grow within the framework of capitalism, it is born on the soil where
capitalism has been buried. Comrade Kim Jong II. said: Socialist ideology emerges as a
reflection of the class demand of the exploited working masses that fight against
domination by capital. The socialist system is born of the struggle of the popular masses
who are awakened to the socialist ideology. It is consolidated and developed under the
guidance of socialist ideology. Unless there is socialist ideology socialism cannot
develop and that is why socialist cause did not develop in many developed capitalist
countries— although it was predicted so.

4. The Key to Victory in the Revolution

Does the revolution always register victory?

It is not so. History recorded such revolutions as the Paris Commune and the Spain
revolution that failed. It also witnessed not only the triumphant Korean revolution, which
is making a vigorous advance, but the revolution which ended with failure in the course of
its development like socialism in East European countries.

clxii
Respected President Kim II Sung said:

We must always seek the key to victory in the revolution and construction in the subject, not in
the objective conditions, and seek the basic method and means of promoting the revolution and
construction in strengthening the subject and enhancing its role.

The question of the key to victory in the revolution is the question of which is more
decisive, the motive force of revolution or the objective conditions.

The objective conditions influence the revolutionary movement.

Since the objective conditions have a great influence upon the revolutionary struggle, it
is necessary to calculate the objective conditions correctly and make use of them in order
to lead the revolution to victory. The objective conditions that influence upon the
revolution, however, are not the key to victory in the revolution.

The key to victory in the revolution lies in the motive force of the revolution.

Why?

It is because victory or defeat of the revolution totally depends on how the subject of
revolution is prepared and acts, not on the objective conditions.

If the subject of revolution is not prepared, the revolution cannot escape from failure,
however favourable the objective conditions may be.

Comrade Kim Jong II said:

The objective conditions have an important effect on social development, but these conditions
themselves are the historical product of man's awareness activities. They are also used and
developed by man. Favourable as the existing objective conditions may be, if the awareness of
man, who exploits and develops these conditions, are not high and brought into full play, society
cannot develop quickly. If man's awareness is high and it is put in full effect then the society can
rapidly develop even in disadvantageous objective condition. This means that the historical
process of social development is decided by the level of development and of mobilization of
man's awareness. For a long time, the exploited working masses wanted to live in an equitable,
new society free from exploitation and oppression, but they could not fulfill their desire in the past
because their awareness that is the independent ideological consciousness and creative ability
were not high and their role was at a low level. Man transforms nature and society and develops
history. With the rapid development of his independent ideological consciousness and the

clxiii
enhancement of his role, the development of society and history is promoted and the revolution
and construction are successfully speeded up. The history of social development is, in the long run,
the history of the development of man's independence, creativity and consciousness, so to speak.

When the subject of revolution wages an active struggle, it can win victory in the
revolution while changing unfavorable objective conditions into favorable ones.
Strengthening of the subject of revolution is the premise for enhancing its role. To what
extent the subject display its role in the revolution and construction depends on how strong
power it has. The role of subject is enhanced in line with the strengthening of its power.
Therefore, the strengthening of the subject of revolution and the enhancement of its role
should be pushed ahead in a uniform way so as to make a victorious advance in the
revolution and construction.

When the subject of revolution is strengthened and its role is enhanced, one should not wait
for favorable conditions to be created, but wage an energetic struggle to create and make
more effective use of them with a view to carry out the revolution victoriously. At the
same time, one should overcome difficulties and trials although objective condition is
immature and unfavorable, and struggle for the victory of revolution, converting the
unfavorable into the favorable, misfortune into fortune.

It is the law of victory of the revolution that the revolution advances and achieves victory
when the subject of revolution is strengthened and its role is enhanced.

5. The Transition Theory of Revolution

Marxist philosophy established socio-historical view of dialectical materialism,

historical materialism, through the application of the general law of the development of
the material world to social history. Marxism considered the development of society to be
the history of replacement of the mode of production taking place by the law of adaptation
of the relations of production to the character of the productive forces. It considered
the development of society to be a natural historical process, which follows the objective
laws, mainly the law of development of the material and economic conditions, attaching
decisive importance to material production and the social and economic relations in the
activities of social man. We have already more or less discussed these matters. We refer
the same again to show that these elucidations deduced a link between the class straggle
and the transitory phases that is one stage to another—capitalism to socialism and from
socialism to communism. We can not take it as a dogma. It has already been shown that
socialism does not grow within the framework of capitalism, as capitalism grew in the
womb of feudalism.
clxiv
It is not necessary to go through stages, for the transitory phases of Marxist dogmer, i.e.
from Capitalism to Socialism and from Socialism to Communism.

This explanation of Revolution, which has become one of the bases of the Marxist
Revolution, is the result of the Marxist analysis of History. According to this, there
had been a transition from the age of slavery (or society of slavery) to the feudal age; then
from the feudal age to Capitalism and to the bourgeois society. The Marxists deduced from
this evolution of society through the various ages, that the re must be a transitory phase
between Capitalism and Socialism, and another one between Socialism and Communism.
But nothing justifies such an analysis, for man alone can determine everything, or abolish
everything. "Determinism" is far from being related to economic, political and social
problems and we see no reason whatsoever for going through stages to reach a mass
society. Any country, any society, be it feudal, bourgeois, socialist, monarchist or
republican, can, with a popular revolution, directly be transformed into a mass society. This
process is practically possible and any analyst would come to the same conclusion, i.e.
any society which is capable of having a revolution is also capable of destroying the
former system and immediately building a new society. There is no reason whatsoever
for going through transitory phases.

It can therefore again be said that, of course the objective conditions have a great influence
on the revolutionary struggle, but the decisive factor in the victory of revolutionary straggle
lies not in objective conditions, but in how to strengthen the motive force of the
revolution and how to raise its role. The objective conditions are also creation of
man's independent, creative and conscious activities. In other words, the production force
and production relations are both creation of man. Irrespective of developed capitalist
country or underdeveloped country the revolution for socialism can emerged victorious
if the motive force of revolution were strengthened that is the awareness are heightened
and brought into full play. With the acquiring of these qualities man can change the
unfavourable situation to favourable or mature the immature situation. Man can not go
against the law of nature, but he can transgress the laws of society, because it is his
own creation and connected with his independent activities. It has already been said that
history, shows that revolution became victorious in those countries where objective and
material conditions were less matured. This proves that the decisive force that cause and
carry forward the revolution is the revolutionary ideological causes of the masses of the
people and that they can overcome the transitory phases. It can therefore be safely said
that transitions are not necessary, they can be abolished by a popular revolution.

clxv
CHAPTER-10

THE CONTINUOUS REVOLUTION

(The major part of this chapter has been taken from different writings of Comrade Kim Jong
II.)

The path to the socialism is an untrodden path; it is a thorny path of revolution which is
faced with relentless confrontation with and an uncompromising struggle against
imperialism. Therefore, trails and difficulties are inevitable in the advance of socialism, and
unexpected situations may arise.

There is no doubt that the forces of exploitation with their court of reactionary forces
will seek out the crack in the armour in order to sabotage the achievements of the
workers' revolution and divest it of all its revolutionary, progressive and democratic
elements, thereby justifying a return to injustice and slavery. This is why it is so difficult to
safeguard a revolution and keep hold of regained freedom.

With the establishment of the socialist system, the popular masses achieve their socio-
political independence, but they are not completely free from the restrictions of nature and
obsolete ideas and culture. Even after the establishment of the socialist system, there still
remain the vestiges of exploiter society for a certain historical period, which are the main
obstacles to realizing the complete independence of the popular masses. Revolution should
be continued even after the establishment of the socialist system to remove the remnants
of old society.

Marxism-Leninism presented a series of opinions on the building of socialism and

communism, but it confined itself to presupposition and hypothesis owing to the limitations
of the conditions of their ages and practical experience.

Historically, Marxism is an idea and theory dealing with the requirements of the initial stage
of socialist cause; it did not clarify the detailed ways and means necessary for building
socialism and communism, as neither the society, conditions for doing it nor any practical
experience of it existed at that time.

Marxism, in a nutshell, is a doctrine, which clarified the conditions for realizing the
liberation of the working class on the basis of the materialistic conception of history.
Considering the process of social development to be a process of natural history,
Marxism expounded the theory that the production relations develop with the development
of the productive forces, that the economic system, the whole of the production relations,
forms the basis of a society, and that the superstructure stands on the basis. On this
premise Marxism viewed the mode production of materiel wealth to be the decisive factor
defining the character of a society and the level of its development, and the process of
clxvi
social development to be a process of changing an old mode of production into a new
one, a process in which the contradictions between the productive forces and the production
relations are resolved through a class struggle. Proceeding form these principles, Marxism
recognized that, if the socialist mode of production is established, the social revolution,
which transforms capitalism into socialism, is completed.

Because it viewed social development mainly as the history of change in the mode of
production, proceeding from the principles of a materialistic conception of history.
Marxism-Leninism could not give a correct answer to the question of continuous
revolution after the establishment of a socialist system. But many countries applied the
principles of the Marxist-Leninist materialist conception of history dogmatically,
failing to advance revolution continually after the establishment of the socialist system,
and with the rise of modern revisionism, they went so far as to resort to counter
revolutionary maneuvering and made a mess of the revolutionary achievements
whatever they had already gained.

Marxist-Leninist classicists failed to provide details for the continuous revolution for the
building communism after the triumph of the socialist revolution, even though they gave
much emphasis to the continuous revolution from the bourgeois democratic revolution
to the socialist revolution. The principle of the Marxist materialistic view on history
cannot give a correct answer to the question of revolution after the establishment of the
socialist system. Socialist construction shows in practice that the a dvantages of
socialism cannot be given full play and the masses' cause for independence cannot be
accomplished unless revolution is carried on in the field of ideology and culture after the
establishment of the socialist system.

The Juche idea clarified anew that all forms of revolutionary struggle are those of the masses
to win their independence and that revolution must be carried on until the independence of
the working masses is fully achieved. By doing so, it gave a scientific solution to the
question of continues revolution in socialist society. The independence of the masses is fully
achieved when outdated relations of production are abolished and when the masses
are completely freed not only form socio-political subjugation but also from the fetters of
nature and outdated ideology and culture. With the establishment of the socialist system,
the masses are freed from the socio-political subjugation but they are still bound by the
shackles of nature and outdated ideology and culture. This is ascribable mainly to the
remnants of the old society. Even after the establishment of the socialist system there
remains backwardness in the fields of ideology, technology and culture, the vestiges of the
old society, for a certain period; this constitutes the main obstacle in fully meeting the
demand of the masses for independence. In order to eliminate the remnants of the
old society after the establishment of the socialist system, revolution must be carried on
in the fields of ideology, technology and culture. The continuous ideological, technical and
cultural revolution is of prime importance.

Ideological revolution

clxvii
In order to eliminate the remnants of outworn ideas in socialist societies and check the
infiltration of every form of unsound ideology from the outside, we must train our people to
be communist revolutionaries of the Juche type by conducting the ideological
revolution vigorously. The ideological revolution to transform the ideological
consciousness of the people is a law-governed requirement in the building of socialism and
communism as well as the most Important revolutionary task facing the working class party
after the establishment of the socialist system. It is only when all the members of the
society are freed from the shackles of every manner of obsolete idea and trained to be
firm communist revolutionaries of the Juche type through the ideological revolution that the
driving force of the revolution can be strengthened and the cause of socialism and
communism can be accomplished creditably.

The problem of the political awareness of the workers is not just a temporary requirement
within the period preceding the sparking off of the revolution by them. In fact, it is very
important that the workers preserve this revolutionary awareness after the outbreak of the
revolution so that it can be crowned with lasting victory. If the victory is to be total, the
workers must remain on their guard because the forces of exploitation are always ready to
take advantage of the slightest crack or weak point in its armour, to clamour about the
incapability of working class to govern themselves and shoulder responsibility for their
freedom. Having done this, they would have no difficulty in subjecting the working class
once again to their legal system and the shackles that they have only just broken out of.

According to the Marxist historical materialist proposition, the material and economic
conditions in society determine social consciousness, and that social consciousness changes
with changes in material and economic conditions. They believed that when people's
material and cultural standards became high with the establishment of the socialist system
and the promotion of socialist construction, their ideological consciousness would be
transformed accordingly. Therefore, they did not pay great attention to ideological
work. Believing that people's ideological consciousness will spontaneously change along
socialist lines after the socialist transformation of the material and economic conditions in
society, is a wrong concept. It is contrary to the essence and characteristics of socialist
ideology and the socialist transformation of ideology.

Although man's ideological consciousness is influenced by the socio-economic conditions,

the establishment of a new socio-economic system does not automatically alter people's
ideological consciousness. There can be no blank in a man's mind; he cannot help being
affected by either the revolutionary idea of the working class or bourgeois thoughts.
Particularly when the imperialist, and other reactionaries are bent on their evil scheme
of ideological and cultural penetration into socialist countries, the slightest slackening of
ideological education may result in the wind of bourgeois liberalism blowing in. It is a
stereotyped trick of imperialists to try to smuggle their ideas into other countries, prior to
undisguised aggression.

The ideological consciousness of people does not transform itself of its own accord. It is
wrong to think that a change in the social system and material conditions will inevitably be
followed by a change in the ideological consciousness of people, which would mean
clxviii
viewing ideological consciousness as a simple reflection of the reality. Although a change
in the objective conditions affects the development of the ideological consciousness of
people to some extent, the establishment of the socialist system and a growth in material
wealth do not mean that people follow the communist idea spontaneously.

By nature, a man's consciousness reflects objective reality, but how he absorbs this depends
on the man himself, on his preparedness. He sees, hears, feels and absorbs as much as he
can understand. What ideology he acquires and how this ideology changes and develops
depend on his preparedness, his activities and the ideological influence he receives. Even a
man from the propertied class can become a revolutionary when he Is awakened
ideologically and put under a constant revolutionary influence; and not even a working-class
man necessarily acquires a revolutionary ideology. It is clear that, where outmoded ideas
linger in the people's minds in socialist society and where reactionary ideas from outside
continually infiltrate and have an influence, the transformation of all members of
society through education in the new, socialist ideology cannot go ahead smoothly of its own
accord, even though the socialist system has been established and the material and economic
conditions have been created.

The socialist system is born of the struggle of the popular masses that are awakened to
socialist ideology. It is consolidated and developed under the guidance of socialist ideology.

Socialist society is guided by socialist ideology and developed mainly by the impetus of
this ideology. Unlike capitalist society, where money rules everything, socialist society
is essentially characterized by the fact that it develops based on the strength of ideology, by
the conscious activities of people armed with socialist ideology. The consolidation,
development and destiny of socialism depend on how ideological work is done and how
people are prepared ideologically. Only when ideological work is given preference and
steadily intensified in socialist society is it possible to ensure the political and
ideological unity of society, to strengthen and develop socialist social relationship—with
comradely unity and cooperation as the main factors—and to successfully build the
socialist economy. Only when ideological bulwark of socialism is fortified can socialism
be indestructible in politics, economics, culture and military affairs. Slighting ideological
work when building socialism amounts to overlooking the key to socialism. This mistake will
inevitably result in the corruption and collapse of socialism.

If it secures ideology, socialism will triumph; if it loses ideology, socialism will go to

ruin. This is a truth that has been substantiated by history. To develop the socialist
movement, it is imperative to awaken the popular masses ideologically and rouse them to
struggle for socialism. When the popular masses, who are fighting for independence,
acquire socialist ideology and believe in socialism without a shadow of a doubt, socialism
will without fail go on to fresh victories.

Strengthened by their revolutionary awareness, the workers will be able to stop the
revolution being sabotaged and its achievements destroyed.

Technical revolution
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The technical revolution is the fundamental way to harness nature and lay the material and
technical foundations, which suit the requirements of the socialist society. The ideological
and cultural revolutions are undertakings to prepare the driving force for a higher society
by remoulding man; the technical revolution is an undertaking to create the material
conditions for a socialist society by transforming nature. In capitalist society technical
reconstruction serves as a means to gratify the unlimited lust of a small number or capitalists
for wealth. But in socialist society the technical revolution is an important revolutionary task
to provide the working people with the conditions for leading an equitable and rich working
and material life, thereby freeing from the fetters of nature the working people who have
been liberated from the exploitation and oppression and making the popular masses fully
independent.

In socialist society the technical revolution must serve, through technical development,
the freeing of the working people from the need to do hard labour and the building and
development of an independent socialist national economy which meets the
requirements of the people for independence.

Only when an independent economy which can stand on its own feet is built on the basis of
modem technology can an independent and creative working and material life for the people
be guaranteed, can Juche be established in ideology, can independence in politics and self-
reliance in national defence be realized and can national independence be consolidated.
Therefore, the technical revolution, from the Juche stand, must be carried out on the principle
of making the national economy Juche-based, modern and scientific to suit the specific
conditions in the country and by relying on the creative power of the people.

After the establishment of the socialist system the technical revolution must be promoted
dynamically and all the sectors of the national economy, including heavy and light industry
and agriculture must be fully equipped with modern technology so as to guarantee
economic independence.

Cultural revolution

The cultural revolution is aimed at liberating the people from the fetters of outmoded culture
and developing a socialist culture which serves the people so that all the people can lead a
modern, socialist life. In a society of exploitation the popular masses are not provided with
adequate conditions and possibilities for the rapid development of culture. This has meant
that their cultural level has remained generally low. The reactionary bourgeois culture
which the privileged minority uses for exploiting and subordinating the working masses
and for their own decadent purposes is as harmful as drugs. It eats away at the mentality
of the people and prevents them from enjoying a healthy, modern life.

To eliminate the remnants of the outmoded culture which have existed for many years in
the life and customs of the people and to develop a fresh culture along socialist lines are a
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fight over fundamental principles between capitalism and socialism. Only when the
revolution continues in the field of culture after the establishment of socialist system can
we liberate the people from their cultural backwardness and from the fetters of inhuman,
outmoded culture and ensure that they possess great creative ability and enjoy the
advantages of a genuine socialist, modern life.

Developing socialist culture constitutes an important condition for preventing

ideological and cultural poisoning by the imperialists. In invading and dominating other
countries, the imperialists resort to the strategy of spreading their reactionary bourgeois
culture in order to destroy the local national culture and paralyze the spirit of national
independence and revolutionary ardour of the local people.

When socialist culture is brought into full bloom and when the people enjoy a modern
socialist way of life, with the socialist culture overpowering the capitalist culture, the
people will be free from the false idealization of the corrupt bourgeois culture and the
imperialists' ideological and cultural poisoning will fail.

So it evident that the task of revolution is not completed with the establishment of socialist
system. The revolutionaries still with all alertness have to continue the revolution in all
fields.

An important strategic objective in carrying out the cultural revolution is to make the whole
of society intellectually proficient. From the point of view of human transformation, the
process of building socialism and communism coincides with the process of making all the
members of society revolutionary and working class and, at the same time, of making them
intellectual. While the work of making the people revolutionary and working class
is aimed at eliminating the gap between the ideological levels of people, the work to make
the whole of society intellectual is aimed at making all the members of society people of a
communist type who are possessed of ample knowledge arid a high level of cultural attainment
and thus at eliminating the gap in cultural standards. After the socialist system is established
and class antagonism is abolished, efforts must be directed at imbuing all the people with
revolutionary and working-class qualities and, at the same time, at making them intellectual.

The responsibility of the working class is redoubled after the outbreak of the revolution and its
triumph. They must be mobilized and ready to repulse their enemies more than ever, to be in
a state of constant alert in order to defend their interests. The working class struggle should never
stop when the revolution has triumphed: on the contrary, they will always be at odds with the
forces of exploitation in society by the very fact that they resorted to revolution. Consequently
their struggle must continue until these forces of exploitation have finally been rooted out.

From the above it is crystal clear that the great Juche idea not only shows how to breakout
revolution, it also guides how to safeguard the revolution. The Juche idea thereby has overcome
all the limitations and shortcoming of Marxism and shows the correct path of revolution and
construction. The Juche idea is thereby the true text book of revolution and construction of the
present era.

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The End

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