The Juche Idea (Series 10)
So far, we have studied the Juche
view of revolution.
Only when the Juche view of
revolution is kept as faith not as theory, can it serve as the guideline for
life and struggle.
But if this view of revolution is
to serve as firm faith, it should be made view of life.
To make the view of revolution
the view of life means that people accept the view of revolution as the need of
their life and firm faith, while living as required by the view of revolution. In one word, this means that the view
of revolution should be made the view of life.
Now let ’s study the view of life.
How should a man lead a life? What on earth is the true life? This has been the concern of peoples since long ago.
Because this is the primary and
key question, numerous thinkers, scholars, writers and artists have argued
about the goal, significance, value and ethics of life, producing this or that
views. Among them there have been views, though
brief, that positively generalized valuable lessons and experience.
Thousands of years have passed
but people could not have satisfactory answer to the question.
This question was answered
perfectly by the Juche view of life.
1. Man should have correct view of life for
genuine life.
What is the view of life and why
is it important to have this view?
What is the view of life?
View of life is the viewpoint,
attitude and stand about human life. In other words, it is the attitude and
stand about what is the worthwhile life and what is the way to lead such a
life.
The value of human life is not
calculated in money but has social significance. Socially significant life is valuable but socially
insignificant life is not valuable.
When a man leads valuable life, he
experience worth and happiness of life. The worth of life includes senses of
honor and pride, whereas the happiness of life is the pleasure and satisfaction
for life. The worthwhile life is the happy life that is full of honor, pride, pleasure and
satisfaction.
The view of life philosophically
clarifies what is the worthwhile and happy life and what to do to lead such a
life.
People normally think that view
of life is difficult question that should dealt with only by scholars.
But this is not the question that
should be argued only by those peoples. Everyone whether he is a worker or
peasant has some views about the life.
Some people may think what they
should do to lead worthwhile life, some may think how to acquire worldwide
reputation, and some others may think how to make money to live well-to-do.
The view of life is not the
mechanical sum of those views of individuals.
Of course, the records of
individuals’ careers, experience and lessons affect the course of people’ s life.
But they are not view of life.
That is because they do not clarify human life in a philosophical way.
To clarify the viewpoint,
attitude and stand about life that have been ideologically and theoretically
systematized on the basis of a certain world outlook is the philosophical
clarification of life and this is the view of life.
This is what a view of life
is.
The view of life defines the
course of human life.
There are many views of life.
Many philosophers have argued the
question of life, producing different views.
As there are many views of life,
people may think what kind of view of life is necessary.
Why are there different views of
life?
That is because people share
different demands and interests in class society.
As ideological consciousness, the view of life assumes
people’ s
demands and interests.
Their demands and interests
become different according to their socio-class status. In class society, there
is difference in the views of rulers and exploiters and the ruled and
exploited.
The difference has also something
to do with the cognitive faculty to judge the things and phenomena.
Man sees, hears, feels and accepts as far
as he knows. Different cognitive results are gained depending on the degree of
people’ s
preparedness.
The view of life that assumes the
same class character, for instance, the views of exploited and oppressed, are
different in each stage of history.
Although there are many views of
life, there are right ones and wrong ones.
Man should have right view of
life for genuine life.
“I am a youth in liberated
Life is valuable.
So is the hope for bright future.
But my life, my hope and my
happiness are less valuable than the destiny of my fatherland.
It is the valuable life,
beautiful hope and great happiness to sacrifice my only and one life for the
only and one fatherland.”
This is the poem written by Li Su
Bok, a young hero soldier of Korea who proved merits in the Fatherland
Liberation War against the US armed aggressors.
He blocked the enemy’ s muzzle gun with his
chest to open the unit’ s advance at the age of 19, sacrificing his prime
youth.
History of human liberation
records many peoples who had led good life for the freedom and happiness of the
people.
Choi Hi Suk, anti-Japanese woman
revolutionary fighter of Korea embarrassed the enemy, shouting “I see victory of revolution”, although she
became blind by the enemy’ s torture and Ma Dong Hui, anti-Japanese
revolutionary fighter bit his tongue off for the secret and stability of the
Headquarters. Such
peoples are numerous.
Chang Ul Hwa, a Chinese committed
suicide after drinking film developer, true to the moral obligations with the respected President Kim Il Sung, during the anti-Japanese revolutionary struggle.
There are also quite a few
peoples who brought bad name to their life. This is recorded in Korean history
as well as in history of international communist movement.
Why are the courses of human life
so different?
In the revolutionary film “Star
of Korea”, Cha Gwang Su, a comrade-in-arm royal to the respected President Kim
Il Sung told a betrayer during the period of the early revolutionary
activities.
“You have parents and wife. They will be parents and wife of a coward traitor who betrayed
the revolution and comrades. If you
have children, what will happen to them?
Life is not what you think. It is valuable and everlasting one that goes down through
generations in connection with parents, relatives and home. That’ s why people want to live
a genuine life and love this life.”
This tells that the courses of
life depend upon the kinds of view of life.
As seen in the reality, when
people have correct viewpoint, attitude and stand, they can lead valuable
life. If not, they lead dirty life. It is, therefore, important to have a right
view of life in order to take a right course of life and lead a worthwhile
life.
The view of life that enables a
social being to lead a worthwhile life is the Juche view of life.
Now we study the Juche view of
life.
2. What is the Juche view of life?
It is necessary, first of all, to
know the revolutionary nature and characteristics of the Juche view of life.
What is the nature of the Juche
view of life?
Comrade Kim Jong Il, the great
leader of the Korean people said.
“Communist revolutionaries of the
Juche type find that life is worthwhile and happy in fighting devotedly for the
common cause of the independence of the masses, firmly united on the basis of
revolutionary duty and comradeship, under the guidance of the party and the
leader.”
In general, view of life is the
attitude and stand about a life. The Juche view of life is the attitude and stand
of how to lead a life in the struggle for independence.
The struggle for independence is
the revolutionary struggle.
That is because the independence
is realized through the revolutionary struggle.
Revolution is the movement of the
highest form in social movements.
Revolution is struggle to create
the new, removing the old and to transform nature and society. It is
inconceivable to think of development of society and history, apart from
revolution.
Revolution is not for an
individual but for the people, the collective. Individual’ s interests are in the
collective’ s interests, and the work for the collective is the work for
those who belong to the collective. Revolution is the common cause of the
people.
The Juche view of life regards
the revolutionary struggle for people’ s independence as most valuable life finds value
and happiness of genuine life in sacrificing for the revolution.
The revolutionary nature of the
Juche view of life is that this view serves the revolutionary struggle in
connection with sacred revolutionary cause for the complete liberation of the
people from all sorts of subjugation of nature and society against the evils of
history.
What
are the characteristics of the Juche view of life?
They are, in one word, that it is
the collectivist view of life that is based on the revolutionary view of a
leader.
The Juche view of life is the
collectivist one that is different from the individualistic view.
Views of life are divided into
different views depending on how they deal with the basic issue.
The basic issue of the view of
life is the issue of relations between collective and individuals.
Since the people live in social
collective, it is the basic issue in the attitude and stand about life that how
to think and approach the relationship between collective and individuals. This
is the basic issue because this issue decides the character and contents of the
view of life.
Comrade Kim Jong Il, the great
leader of the Korean people said.
“Living a worthwhile life for the
society and the collective and spending one’ s whole life meaninglessly
for one’ s own self-interest represent two fundamentally different
attitudes towards life.”
There have been two contrary
stands in the issue of relations between collective and individuals. One is the
stand that places collective above individuals, that is, the stand that submits
individual’ s interests to the collective’ s, recognizing individuals
as members of the collective. The
other is the stand that places individuals above the collective, that is, the
stand that sacrifices collective for individuals, regarding collective as
indifferent with individuals or as means to meet the individual’ s interests.
According to these contrary
stands about the relations between collective and individual, there are individualistic
view and collectivist view of life.
The individualist view of life
places one’ s individual’ s interests above collective and other people, namely
the view that tells it is enough if one is well－to－do, regardless of the collective and other peoples.
The individualist view of life
regards individual’ s pleasure as the supreme goal, preaching that there is
nothing more valuable than individual’ s life.
There are various groups in the
individualist view of life but they are common in that they place individual
above the collective in the relations between the collective and individual.
The individualist view of life
has a long history.
The individualist view of life came with the emergence of the private ownership.
The individualist view of life
that is based on private property has stroke root in the minds of people
through the long period of exploiter society, reaching its extremity in the
capitalist society.
In order to rationalize the
individualist view of life, the advocates of capitalism speak as if the
individualist view of life came from the inborn nature of man, arguing that
‘man is by nature an egoist being’ and ‘man is a wolf about man’. Such ‘arguments’ are unscientific and an insult to man. Man is
not beast and egoism cannot be human nature.
The individualist view of life is
the main ideological factor that
obstacles the way to true life. It is
important to discard the individualist view of life in order to lead a true
life.
The Juche view of life is the
collectivist view that is fundamentally different from the individualist view
of life.
The important characteristics of
the Juche view of life are that it is a collectivist view which clarifies viewpoint, attitude and stand about human
life.
The Juche view of life has the
view of leader as its core.
This means that this view of life
has as its quintessence the loyalty to the leader of revolution who holds the
absolute position and plays decisive role in the revolutionary struggle for
independence. In
other words, this view tells that when one is faithful to the leader of
revolution, one can lead true life as a social being.
It is not by coercion or
instruction that revolutionaries remain faithful to the leader.
This is the demand for life of
the revolutionaries.
The revolutionaries find the
worth and happiness of life in devoting themselves to the common cause to
realize the independence of the people under the leadership of the leader.
The revolutionary view of leader
is therefore the core of the revolutionary view of life.
We have studied the difference of
the Juche view of life from others.
Now we are going to observe the
contents of the Juche view of life.
3. What is the valuable life of a social
man?
In order to lead a true life, it is important to know what is the valuable life. The understanding of such a life is one of the important
contents of the Juche view of life.
What is the valuable life?
Comrade Kim Jong Il, the great
leader of the Korean people said.
“...The greatest value and
worth of man’ s life is to lead an independent and creative life, enjoying the love and trust of the social
collective, while at the same time combining his own destiny with that of the
social collective and serving it heart and soul. This is the way for man to enhance his socio-political
integrity and lead a worthy human life as a social being.”
Such a life is, in one word, to add glory
to socio-political integrity. In other word, it is to serve the social
collective combining one’ s destiny with that of social collective.
We can say about this life in two
aspects.
The worthy life of a social being
is to live with attitudes of cherishing socio-political integrity more than
physical life.
What is the socio-political
integrity?
Before the emergence of the Juche
philosophy, they had argued about only physical life.
If man’ s life is observed only in
terms of physical life, there come pessimism that ‘what is the use of making
efforts? After my death, I will
be a handful of ashes’ or hedonism that ‘all is finished after death, so I’ d better enjoy pleasure
when alive’ or extreme egoism that ‘revolution and all other things are
finished after death, what’ s the use of making revolution?”
The people in the past who had
experienced birth and death without knowledge of man’ s essential characteristics
had regarded life only as physical life.
The Juche idea, for the first
time, mentioned that man has not only physical life but also socio-political
integrity.
As mentioned by Comrade Kim Jong
Il, the great leader of the Korean people, physical life is the life of man as
biological organism whereas the socio-political life is the life of man as
social being.
What are the essential contents
of the socio-political life?
Life is normally understood as alive
life.
This is right as this means
physical life.
The essential contents of this
physical life are metabolism. That is because when biological organism accepts
what is necessary from outside and release what is unnecessary, namely metabolism, he is
alive, and when this stops, he loses his life.
Unlike this, the essential
contents of socio-political integrity are independence.
That is because man becomes man
when he has independence and if he loses it he is like dead man.
The independence is the attribute
of social being who wants to develop independently as master of the world and
his destiny.
Man is fundamentally different
from other living matters not by biological attributes but by independence, the
social attributes. Without independence, man is little different from animals
as he lives only biologically.
What is the difference between
socio-political integrity and physical life?
Two kinds of life have different
matrix.
The matrix of the physical life
is parents. But the matrix of the socio-political integrity is the social
collective. Man can
have socio-political integrity when he becomes a member of social
collective. Parents can help their
children to devote themselves for the country and the people. In this case,
parents lead their children as members of social collective. Socio-political
integrity is given by social collective.
This does not mean that all
social collective do not give socio-political integrity to the people or do
give the same socio-political integrity. The degree of power of physical life is different according to
peoples, so is the case with the socio-political integrity.
Socio-political integrity is
given only by social collective that aspires to independence. This collective
teaches progressive ideas and leads the people to the independent life.
Communist organizations aspiring
after independence can give socio－political
integrity, when it fights for the independence of the people on the basis of
the working－class position under the correct guiding ideology.
The most valuable socio-political
integrity can be given by communist revolutionary organizations led by
outstanding leaders. Such organizations equip the people with the revolutionary
ideology of the leader that correctly reflect the people’ s demand for independence,
and unite them around the leader and lead them to glorious rod of revolution,
thus giving them most valuable socio-political integrity. In order to keep this socio-political integrity, one should be a member of
the revolutionary organization led by the leader and should lead organizational
life well.
The socio-political integrity and
physical life are different in terms of pabulum.
The physical life is kept by
material nutrition whereas the socio-political integrity is maintained by
advanced ideology that reflects the demands of the people.
If one does not observe the rules
of health he may suffer from disease and may lose his physical life in a
serious case. Likewise, if one does not temper oneself ideologically, he may be
ill socially and ideologically and may lose the socio-political integrity in a
serious case. In
order to maintain the socio-political integrity, one should temper oneself
ideologically and make constant efforts to acquire the revolutionary idea of
the leader.
Socio-political integrity is more
valuable than physical life for man. Therefore, the socio-political integrity
is called the primary life for man.
Why is the socio-political
integrity more valuable?
That is because the
socio-political integrity defines social being. With the socio-political
integrity, man is different from animals.
Man’ s dignity and value are
not decided by physical life, one cannot be dignified and valuable, if does not
do anything for the society and the people, although he has lived long.
Let’ s think of Onegen, the
hero of “Eugene Onegen”.
Onegen who had received typical noble education
after his birth in an aristocratic family had idled away valuable youth period
pursuing hedonist life in a society. He
felt tedious of the sociable life and tried to lead another life but it was too
late. Living in agony, melancholy and tedium, he went as far as to kill his
friend, Lensky in a dual over trifle things.
This kind of life has nothing to with the life of
man, the social being that keeps independence as life and soul.
The being like Onegen is useless for society as he
led only physical life.
Onegen had led dirty life without doing good things
for the society and the collective apart from society. How can he be called a
social being?
Although he is alive, if he loses socio-political
integrity, he is like a dead man. Herein lies one of the reasons why the
socio-political integrity is more valuable than physical life.
It is also because the socio-political integrity is
an eternal life.
Man’ s physical life has limits. It is the law of
nature that man dies.
But man’ s socio-political integrity is eternal.
As mentioned before, the matrix of the
socio-political integrity is the social collective. As a child’ s physical life comes from his
parents’ physical life, the socio-political integrity of a man comes from the
socio-political integrity of social collective.
Man’ s physical life cannot go together with the
physical life of his parents. Once born, his life is completely separated from
that of the parents to the life of a self.
Although the physical life of parents end, the physical life of a child
does not, and the physical life of parents does not go together with the
physical life of the child.
The socio-political integrity is different from
this. Of course, individual has the
socio-political integrity. But individual ’s physical life shares the same
destiny with that of social collective.
Although individual’ s physical life ends, his
socio-political integrity remains eternal along with the collective.
Why?
That is because the vitality of an independent
social collective is eternal. The independent social collective that fights for
the development of society never perishes.
There can be some turns and twists in this process, but it never loses
its vitality. The socio-political integrity acquired by an individual as a
member of the independent social collective is eternal along with the
collective.
Of course, the physical life is valuable for a man.
That’ s why we need medicine and hospitals. It is inconceivable to think a man
without the physical life, and he who has physical life can acquire the
socio-political integrity. The fact that the socio-political integrity remains
even after the end of the physical life does not mean that the socio-political
integrity is possible without the physical life. That means that the man who has the physical
life once acquires the socio-political integrity, it is eternal unless he loses
it.
But the physical life becomes significant only when
it is associated with the socio-political integrity. Why do people feel sorry
about the death of those who had done good things for society and the people,
and think good of the death of tyrants, dictators and war maniacs? That is because only when the physical life
does good things for society and the people, namely when it is associated with
the socio-political integrity, does it have meaning.
As mentioned above, the socio-political integrity
is more valuable than the physical life for man, a social being.
It is valuable life for a social being to live
sharing the same destiny with the social collective, with the attitudes of
cherishing the socio-political integrity, the life of the collective.
The significant life of a social being is the life
that adds glory to the socio-political integrity and to live devoting for the
social collective.
Since a man lives not in isolation but as a member
of society and collective, the value of his life depends on how much he
contributes to society and collective. The more he contributes to country and
revolution for the people, the more valuable his life becomes.
What is, then, the life that serves the social
collective?
First, that is to live and struggle in a heroic
way.
What does this mean?
This means to struggle devoting oneself not for
individual’s interests or fame but for the revolutionary cause of the people.
History knows a number of stories that tell about
the substantial or mythological figures who had been called heroes.
But what is common in these stories is that they
called only those distinguished people heroes in the past exploiter societies.
That is to say, only those who created “miracles”
which was inconceivable by a “layman” was called heroes.
The heroes mentioned in the Juche view of life is
different from this.
Although a man created miracles, if it does not
serve the people, it cannot be heroic deed.
The word “hero” is the noble title given by history
and the people to those who had lived valuable life for the people.
The heroic life is the life that is devoted to the
revolutionary cause for the people’ s independence.
It is not true that only distinguished people can
be heroes. Even laymen can be heroes, if they have the spirit of serving the
people.
Society and collective never forget those heroes
who do sacred cause at the cost of their lives in indescribably difficult situations
and those who do in a few years or months the enormous projects that cannot be
accomplished by others even in life time.
The people love and respect these heroes.
To live and struggle heroically is the most
dignified life of a social being, a member of society and collective and is the
noblest life that satisfies the essential demands of a social being.
Secondly, this is to live not for today but for
tomorrow.
“Let’ s live not for today but for tomorrow”, this
is the view of life of Comrade Kim Jong Il, the great leader of the Korean
people.
What is the meaning of living not for today but for
tomorrow?
This means that we should live, being ready to
devote ourselves for the prosperity of the new generations, although we cannot
enjoy the benefits.
This life is the life that loves new generations,
the future of the revolution and that creates more for the coming generations.
In one word, it is to live devoting oneself for the new generations not for
oneself.
The life for today has no value for those who rose
in the revolution for the people.
Of course, everyone wants to live well, enjoying benefits.
But that should not confine to oneself.
The egoist life for one’ s own comforts without thinking the new
generations is little different from that of animal. This easily forgettable
life is poor life.
The life for tomorrow is the dignified and happy
life for social beings.
To live for the future of society and collective
even though not enjoying the benefits now is meaningful life that serves the
society and collective, those who live this way are not forgotten by society
and collective. Therefore, those who
live for tomorrow lead eternal life which is inconceivable by those who live
for today.
So far, we focussed on that the valuable life of a
social being is to live valuing the socio-political integrity, the life of the
collective and serving the social collective.
Society and collective give love and trust to those
who serve the collective and enable them to live forever along with the
collective.
It is the happiest life for a social being to live
in love and trust of the social collective.
The valuable life of a social being is to live an
independent and creative life in love and trust of the society and collective,
serving the social collective.
3. What is
to be done to lead a valuable life?
In order to live truly, it is necessary to know
what is the valuable life and how to lead the life.
The answers given by the Juche view to this
question constitute another important contents.
What is the way to lead a valuable life?
First, for this end, one should entrusts one’ s
destiny upon the leader and devotes oneself for fulfilling the revolutionary
tasks given by the leader.
To be faithful to the leader is the basic
requirement for the valuable life that is devoted to the revolutionary cause
for the social collective.
The loyalty to the leader is the core in
ideological and mental traits of a true revolutionary. The subject of revolution is the integral
whole of the leader, the party and the people, and the loyalty to the leader is
the highest expression of the party character, working-class character and
people’ s character. These characters are based on the loyalty to the leader.
To associate one’ s destiny with that of social
collective is to entrust one’ s life
upon the leader, the centre of the life of social collective, and the
devotional service for the social collective finds its expression in the
loyalty to the leader.
To entrust one’ s life upon the leader and devote
oneself to fulfil the revolutionary tasks given by the leader is the way to
associating one’ s destiny with that of social collective and devoting oneself
for the social collective. This is the way to live while adding glory to the
socio-political integrity, the most valuable life for social being.
To live in this way, it is necessary to have
revolutionary conviction and conscience.
The revolutionary conviction and conscience are the
basic factors that define whether or not one leads a true life on the road of
revolution.
Revolution
is made with conviction and conscience, and the revolutionary struggle goes
through trials. Without the revolutionary conviction and conscience, it is
possible neither to make revolution and overcome difficulties nor to follow the
road of revolution invariably. The revolutionary conviction and conscience is
the life and soul for revolutionaries, and these add glory to the life of
revolutionaries.
First, it is important to keep the revolutionary
conviction.
This
means that one should believe in validity and victory of the revolutionary
cause led by the leader.
History tells that
traitors of revolution without exception started revolution for honour, reward
or ambition for position so they are ideologically degenerated and agitate
before difficulties without believing in victory of revolution.
The beauty of
revolutionary is in consistency that never changes even before difficulties,
whereas the weakness of tritors is in abandoning principle.
Traitors shout hurrah
when revolution advances but discard principles when the revolution undergoes
trials.
The international communist movement knows traitors
appeared in different times and different countries. Bernstein, Kautsky,
Trotsky, Bukharin, Khurshev and Gorvachov were traitors.
True revolutionaries who never agitate, alive or
dead, in the road of revolution acquire as faith the revolutionary idea of the
leader and embarked on the revolution and they are strong men who convince in
victory of the revolutionary cause of revolution led by the leader in any
difficulties. In order to fight invariably on the road of revolution, it is
necessary to keep firm revolutionary conviction in validity and victory of the
revolutionary cause of the leader.
Secondly, it is important to keep revolutionary
conscience.
Comrade Kim Jong Il, the great leader of the Korean
people issued a golden saying, “For a man, conscience is like a heart.”
Conviction is to believe right and conscience is
pure mind that keeps conviction. In other word, conscience is awareness and
responsibility for moral obligation and is criterion that defines value of man.
When a man as social being has conscience, he can
have human personality and lead a true life.
With conscience, man is different from animals, the
instinctive beings, and if he discard conscience, he loses reason and morality.
Those who have revolutionary conscience follow the
road of revolution led by the leader invariably not by coercion but from pure
mind to repay the care of the leader and in this process enjoy love and respect
of society and collective and feel worth of life.
Those who discard conscience fall to betrayal,
losing human looks and do all evils.
With revolutionary conscience, the revolutionaries
do not pursue selfishness and fame but fight the whole life for the leader, the
party and the masses and think it the greatest honour and sacred duty.
In the early September,
How wonderful life they have led! They could be
free if they sign a letter of conversion. However, they have kept the
principles of revolution even behind bars as long years as the lifetime to add
glory to the revolutionary conviction and conscience. The world people,
therefore, respect them as incarnations of conviction and will. And they could
return to the homeland proudly as victors and now their noble life becomes
glorious.
In order to lead a
valuable life, it is also important to serve the people.
To serve the people means
to live devoting oneself for social collective.
For this end, firstly,
one should have right attitudes and stand about the people.
The people are most
valuable and powerful beings in the world. Revolutionaries should have
attitudes and stand by which they regard the people as most valuable beings and
love them.
Along with this, one
should have attitudes and stand that they are servants of the people.
Revolution is for the people, and it is to provide the people with genuine
freedom and happiness. The revolutionaries therefore should live with attitudes
that they are servants of the people.
In order to lead a true
life for the people, one should also go among the people to listen to them and
respect their opinion and solve their problems.
If the revolutionaries
impose their subjective will upon the people, neglecting their demand and
interests or do not solve their problems on time, they are not for the people.
The revolutionaries therefore correctly understand the demand of the people,
sharing sweets and bitters with them and fight to satisfy their demands and
interests.
In order to lead a true
life for the people, it is also important to help and lead forward the people
so that they understand their own demands and interests and fight to meet them.
Since man’ s behaviours
are decided by ideology, in order to live for the people, one should help and
lead forward the people so that they live with the independent ideology.
With deep knowledge that
the greatest love for the people is to equip them with independent ideological
consciousness, the revolutionaries should pay primary attention to this work.
They should also help and
lead forward the people so that they can create genuine life by themselves.
In order to lead a worthy
life, it is also important to cherish and display the revolutionary
comradeship.
Comrade Kim Jong Il, the
great leader of the Korean people said that what is most valuable in human
relations is the revolutionary comradeship.
The revolutionary
comradeship is the noble ideological sentiment of loving each other among those
who share the same ideology and goals.
Love has many kinds. There are love for parents,
spouses, brothers, opposite sex, friends and for comrades. Out of this, the
comradeship is the most valuable.
When young, people live under the care of their
parents but after they began revolution, they live among comrades. Apart from
comradeship, one cannot live even a moment on the road of revolution.
Comradeship defends socio-political integrity. So, comradeship can never
obtained even with tons of gold.
Comradeship is the most valuable because it is the
love that enables to realize the highest ideal of humanity.
Love has different goals and wishes. Parents’ love
wishes their children become well. The love without goal and wish is blind
love. It is not genuine love that parents blindly support their children
although they made mistakes, only thinking their children are precious.
The noblest goal and wish of life is to realize the
independence of the people, namely, to build communist society, the highest
ideal of humanity.
Revolutionary comradeship enables to make
ideological unity of the revolutionary ranks and realize the highest ideal of
humanity through helping the people.
That revolutionary comradeship is most valuable
does not mean that the love for parents, children, brothers spouses and friends
is not valuable. Apart from kinship love, there can not be human society. The
love of parents as kinship love however warm cannot go beyond taking care of
physical life.
If the parents’ love is combined with comradeship,
it plays big role in helping the people to take a true life.
In order to display the revolutionary comradeship,
one should have love for human beings. Comradeship is the highest form of human
love and it presupposes the love for man.
To love the human beings does not mean super class
love or love for the whole human beings. The love for the people has the true
meaning of human love.
Comrade Kim Jong Il, the great leader of the Korean
people issued a golden saying, “Patriotism and revolution begin with the love
for the people.” This tells that those who have love for human beings and the
people can love homeland and be faithful to the revolution.
What is most important in displaying the
revolutionary comradeship is to display it on the basis of loyalty to the
leader.
Since the leader is the centre of life of social
and political collective, the comradeship should be made around the leader.
Comradeship finds its highest expression in the relations between the leader
and soldiers. Within the social and political organism that shares the same
destiny, there is revolutionary comradeship among the individuals, but the
revolutionary comradeship among them cannot be absolute one because any
individual member cannot be centre of life of social and political collective.
The revolutionary comradeship therefore should be made around the leader on the
basis of loyalty to the leader.
In order to lead a worthy life, it is also
important to make a good finish of life.
To finish the life properly is the way to make the
noble socio-political integrity eternal.
How to finish the life decides whether one is
eternal or becomes shameful in history. The revolutionary, therefore, make a good finish of their life.
The revolutionaries should die while faithfully
working in the revolutionary post given by the leader to the last moment of
their life, and choose even a death, if necessary for the revolution.
Revolutionaries may stand in the crossroad to choose between meaningful death
and shameful life. In this case, to defend honour of revolutionary by choosing
meaningful death is the way to adding glory to the eternal socio-political
integrity.
The Juche view of the valuable life is the original
one that was clarified for the first time in history.
Since long time ago, people have been interested in
the happy and worthwhile life and sought the way to such a life, wishing
eternity.
In this process, various kinds of views of human
life have been produced.
It is impossible and unnecessary to narrate all of
that. But what is certain is that in the past there was not correct view of
valuable life of a social being and that people failed to find the way to eternal
life.
Let ’s take some examples.
Religion preaches that one cannot find happiness in
reality as the real life is imagined life so one can enjoy pleasure in the “heaven”
after death.
What is this preach aimed at and for whom this is
necessary in class society? The readers can judge.
The religion is completely meaningless, although it
tempts people, saying that if they believe in God and live a religious life according
to the will of the God, they can live forever in the other world like “paradise”
or “heaven” after their death.
Contrary to this super real and illusive view of
religion, there came views that insist one should lead a happy life in this
world.
Some views argued that man’ s essential nature is
to preserve individual life, "freedom" and private property, so happy
life is the life that conforms by the “nature”.
Some others find the highest happiness in satisfaction of physical
desire and pleasure. His is doubtlessly individualist view of life that regards
man not as a member of society but as an isolated individual.
The
individualistic view of life argue that life ends and man cannot live
eternally. Those who have this view spend life in discomfort, desperation and
pessimism, thinking that life approaches the end as days go by.
As well known, Marxism produced view that the happy
life is in struggle, repudiating the religious and individualist view of happy
life.
This is, of course, right and revolutionary.
Marxism,
however, could not evolve view about happy and worth while life in an independent position, failing to
produce view of worthy life of revolutionaries on the basis of the principle on
thee subject of revolution.
Marxism repudiated and disclosed emptiness and
danger of the religious preach about the eternal life in the materialistic stand
but failed to mention about the eternal life.
The question of the worthy and happy life of a
social being and the valuable life of a revolutionary was given perfect answer
by the Juche view of life.
On the basis of scientific solution of the
essential characteristics of man and the subject of revolution, the Juche view
of life clarified, for the first time in history, that an independent and
creative life based on the socio-political integrity is the most worthy and
happy life that conforms with the nature of a social being. The Juche view of life is the guideline for
various kinds of life to lead a worthy life.
People, therefore, should keep it as the motto of their life and
struggle.
But if we acquire the Juche view of life as
knowledge, we cannot follow true way.
Many people know that the road of revolution is the
right way but cannot embark on the way.
When the Juche view of life is kept as faith, it
can serve as true guideline for the true life. To acquire the Juche idea is the
first process in making it the conviction. But the understanding of the Juche
view of life itself is not the making of it as conviction. In order to keep it
as faith, one should make conscious efforts to cultivate oneself.
The way clarified by the Juche view of life is the
way to the eternal life of a social being.