Juche Quotes

Humor is the ovum of dissent, and the Juche should fear it.

Man is a social being with independence, creativity and consciousness.

Sun Moon offered her Juche to him, and he gave her all he had of Songun policy.

The voluptuous stench of rotten fruit is the highest of all slum and jungle odours.

What is opposed to communism is not nationalism in general but bourgeois nationalism, national egoism, and national chauvinism, which subordinates the common interests of the nation to the interests of a handful of the exploiting class, in the guise of nationalism.

Juche

Not only does the giving of coins to orphans rob them of their self-respect and Juche Spirit, it violates a central rule of good citizenship: Practice Self-Sufficiency.

They even changed the year—it’s not 2013 in North Korea, it’s Juche 101 (101 years after Kim Il Sung’s birth).

Man is a social being who works independently, creatively and consciously.

Whether one has a correct outlook on the revolution or not is revealed particularly at a time of severe trials. People reveal their true nature in adverse circumstances.

As the history of revolutionary wars shows, a revolutionary army which is in firm politico-ideological readiness, though armed with inferior weapons, can fight and defeat an enemy equipped with the latest arms.

The class nature of the imperialists and reactionaries makes them antagonistic to the masses of the people. Accordingly they are afraid of the word "people" itself. Frequently using, the word "nation", they try to cover the class confrontation and conflict of capitalist society.

A capitalist society is ruled by egoism which sets the interests of the community against those of individuals, and places the interests of individuals above those of the community. Egoism inevitably results in social inequality and an increasing imbalance between rich and poor, and it produces conflicting relations among people. Egoism conflicts with the intrinsic nature of man as a social being. Because he is a social being capable of shaping his destiny only within the social community, man has an intrinsic need for collectivism. The Juche idea has made clear that the masses, and not an individual, are the driving force of the revolution and that collectivism, and not egoism, is an intrinsic requirement of man. The basic requirement of collectivism is that the interests of the collective should be placed above those of individuals, that the two types of interests should be harmonized and that the interests of individuals should be realized through the realization of those of the collective. That which is contrary to collectivism is not the individual interests themselves but egoism which seeks to satisfy only individual interests at the expense of collective interests.

The fact that a brush is depicted in the Party emblem together with a hammer and sickle clearly shows that our party defines intellectuals as an integral part along with workers and peasants. It was our Party alone which regarded intellectuals as a part of the main revolutionary force from the first days of revolution and depicted a brush in its emblem along with a hammer and a sickle.

In capitalist society, where the future of the younger generations depends on their parents' purse, they cannot avoid falling victim to social inequality and social evils. Due to the aggression and intervention of the imperialists and the plunder of the exploiter class, many of the young generation throughout the world lose their lives or are maimed by war, social conflict, disease and hunger or they wander about the streets, committing crimes and degenerating.

According to the religious, idealist view, which regards man as a purely spiritual being, man is a product of a certain supernatural, mysterious being and his destiny is also decided by the latter. By means of their religious, idealist view of man, the reactionary ruling class and its spokesmen preached that the miserable lot of the working masses who suffered exploitation and oppression was their unavoidable fate and therefore, they had to submit to their predestined lot.

One young man asked how to behave should he encounter a homosexual. “Point out that this is a new experience for you,” Dr. Song said, “as there are no such individuals where you are from. Then treat him as you would any visiting Juche scholar from foreign lands like Burma or Ukraine or Cuba.” Dr. Song then got practical. He said it was okay to wear shoes indoors. Women were free to smoke in America and should not be confronted. Disciplining other people’s children in America was not okay. He drew for them on a piece of paper the shape of a football. With great discomfort, Dr. Song touched on American standards of personal hygiene, and then he delivered a mini-lecture on the subject of smiling. He concluded with dogs, noting how Americans were very sentimental, with a particular softness toward canines. You must never hurt a dog in America, he said. They are considered part of the family and are given names, just like people. Dogs also have their own beds and toys and doctors and houses, which should not be referred to as warrens.

It is clear that if socialist ownership is dissolved and converted into private ownership, the means of production, having been privatized, will be concentrated, sooner or later, in the hands of privileged people, speculators and a handful of other exploiters, no matter what the method of privatization may be. It is not long since privatization was carried out in those countries in which socialism had collapsed, but millionaires have already appeared while the vast majority of the working people are suffering because of unemployment and poverty.

Society, based on private ownership and its product, individualism, inevitably splits into hostile classes, produces class antagonism and social inequality, and is accompanied by the exploitation and oppression of the popular masses by a small ruling class. History shows that independence for the masses cannot be realized in a society based on individualism. A historical review of the development of human society proves that, in order to realize the masses' independence, a society based on individualism must be replaced by a society based on collectivism, by socialism and communism.

Inside, the air was warm, humid. A mist hung. As this husband and wife strolled the rows arm in arm, the plants seemed to take notice—their swiveling blossoms followed in our lovers’ wake, as if to drink in the full flavor of Sun Moon’s honor and modesty. The couple stopped, deep in the hothouse, to recumbently enjoy the splendor of North Korea’s leadership. An army of hummingbirds hovered above them, expert pollinators of the state, the buzzing thrum of their wing beats penetrating the souls of our lovers, all the while dazzling them with the iridescent flash of their throats and the way their long flower-kissing tongues flicked in delight. Around Sun Moon, blossoms opened, the petals spreading wide to reveal hidden pollen pots. Commander Ga dripped with sweat, and in his honor, groping stamens emanated their scent in clouds of sweet spoor that coated our lovers’ bodies with the sticky seed of socialism. Sun Moon offered her Juche to him, and he gave her all he had of Songun policy. At length, in depth, their spirited exchange culminated in a mutual exclaim of Party understanding. Suddenly, all the plants in the hothouse shuddered and dropped their blossoms, leaving a blanket upon which Sun Moon could recline as a field of butterflies ticklishly alighted upon her innocent skin. Finally, citizens, Sun Moon has shared her convictions with her husband!

As the leader instructed, with regard to the propositions or formulas of the established theories, one must apply them to conform with one's specific conditions and peculiarities after taking into consideration the demands of the time they reflect and the premises they are based on. A theory that does not conform with the specific revolutionary practice is useless. In the guidance of the revolutionary struggle and construction work, the starting point is not the propositions or formulas of the established theories, but the actual realities. The point is not whether something conforms with the established theories but whether it conforms with the demands and interests of the masses and the subjective and objective conditions of a given period.

Natural environments and social conditions have a great effect on human activity. Whether natural environments are good or bad and, in particular, whether the political and economic systems of society are progressive or reactionary - these factors may favourably affect human endeavour to remake nature and develop society or limit and restrict that activity. But man does not merely adapt himself to environments and conditions. By his independent, creative and conscious activity, man continuously transforms nature and society, changing as he desires what does not meet his needs, and replacing what is outdated and reactionary with what is new and progressive. This is man's endeavour and struggle to change and transform the world in to one that serves man better.

The phrase "the masses of the people" assumes a class character in class society. An exploiter society is divided into the exploiter class and the exploited class, or the ruling class and the ruled class, depending on who owns the means of production and who controls state power. The exploited class, the ruled class, forms the majority of the masses of the people. The class structure of the masses of the people is not immutable. It changes as social history develops. In capitalist society, not only workers and peasants, but also working intellectuals and many other classes and strata which champion and struggle for independence, form the masses of the people. In socialist society, all people are transformed into socialist working people, so everyone is a member of the masses of the people.

Of course, the capitalist class takes an interest in developing the productive forces in order to gain more profit, but capitalists do not create material wealth with their own hands. The masses create ideological and cultural wealth directly, and also produce progressive thinkers, prominent scientists and talented men of art and literature. The exploiter class also put forward their own ideological and cultural mouthpieces, but the ideas and culture they produce obstruct a moral social life and development. The masses transform society. The reactionary exploiter class is only interested in maintaining and consolidating the outmoded exploitative system, not in social transformation. The farce of "reform" staged by the ruling bourgeoisie is essentially aimed at extricating themselves from the crisis of capitalism.

Around Sun Moon, blossoms opened, the petals spreading wide to reveal hidden pollen pots. Commander Ga dripped with sweat, and in his honor, groping stamens emanated their scent in clouds of sweet spoor that coated our lovers’ bodies with the sticky seed of socialism. Sun Moon offered her Juche to him, and he gave her all he had of Songun policy. At length, in depth, their spirited exchange culminated in a mutual exclaim of Party understanding. Suddenly, all the plants in the hothouse shuddered and dropped their blossoms, leaving a blanket upon which Sun Moon could recline as a field of butterflies ticklishly alighted upon her innocent skin.

Marxism-Leninism proved that society does not develop by some mysterious factor or by 'superhuman' will; it showed that material living conditions based on the mode of production of material wealth from the basis of society, and that society changes as the mode of production develops.

when I arrived in 2011, I found myself in “Juche Year 100.” The Democratic People’s Republic of Korea (DPRK) follows a different calendar system, which counts time from the birth of their original Great Leader, Kim Il-sung, who died in 1994; Juche, which roughly means “self-reliance,” is at the core of North Korea’s foundational philosophy.

It must have been deeply confusing to approach his writing on Juche like an essay. In his country there was no proof, no checks and balances—unless, of course, they wanted to prove that the Great Leader had single-handedly written hundreds of operas and thousands of books and saved the nation and done a miraculous number of things. Their entire system was designed not to be questioned, and to squash critical thinking. So the form of an essay, in which a thesis had to be proven, was antithetical to their entire system. The writer of an essay acknowledges the arguments opposing his thesis and refutes them. Here, opposition was not an option.

He is becoming an average middle-aged South Korean man, his belly round, his chest puny, and his arms jiggly. People relax when they look at his belly. They assume that someone like him can't be a mugger. It's safest to be a man who is uninteresting, neither too old nor young. Someone living a settled life. The kind of man who supports his family but is ignored by them. These ordinary men sometimes take part in risky transactions when the opportunity presents itself, their hearts racing, trying to believe they're safe because everyone does it. They can become mired in a bog of corruption, perhaps in the form of kickbacks, bribery, or slush funds, and they don't foolishly dream that they can wade out of it. Nothing has changed since their college days when they clandestinely studied Kim Il Sung's Juche Idea. Some men say that being involved in politics is like balancing on prison walls—morally precarious. But Ki-young believes that this is the common fate of all men. Those men who were once bewitched by illegal ideology in college are probably leading the same mundane life as Ki-yong. They would have realized the harsh reality that is capitalism and quickly given their all to the world into which they were born.

...The last war was all about fire. Pyongyang went back to the Stone Age because of American bombs. After that was the era of earth. We picked up our shovels and erected cities. Through the Chollima Movement, we built a republic as good as any other. Now it's the era of water. Water appears placid from the outside but there's actually a very powerful energy within it. That's why we have to control water. We're doing that now, but nobody knows what will happen. Soon it will become the era of air. It may be the most painful era, more than the periods of fire, earth, and water. You can't see air but without it, people can't breathe." At the time, Ki-yong didn't know what Father was trying to tell him. But soon, he understood that Father was deriding the pointless self-centred worldview of Juche Ideology, and was accurately prophesying North Korea's future. Years later, in the early 1990s, after a series of floods, the so-called arduous march began. It was the era of starvation, where the only available food was grass and bark and dirt. Stomachs went empty. The era of air. People said, If this is how it is, let's fight with anyone, be it South Korea or America. Let's go all the way until the very end.

Owing to slave revolts which were, so to speak, the first struggle in history of the exploited working masses for Chajusong, and to peasant struggles against feudalism in the Middle Ages, the slavery and the feudal system collapsed. That meant progress in the struggle of the working masses for Chajusong. But that was only a replacement of the chains of slavery with feudal fetters, which in turn were replace with the yoke of capital, not the abolition of class domination and oppression itself. In the history of human society, capitalism is the last exploiting system which tramples on the masses' aspirations and demand for Chajusong. It is a violently oppressive system which combines class domination with national oppression.

There are big and small parties, big and small countries, and economically developed and underdeveloped peoples in the world, but all parties, all countries and peoples are equal and independent. No one should encroach upon the sovereignty of others and no one should tolerate encroachment on one`s sovereignty.

Unlike the capitalist economy which is geared to make money, the socialist independent economy is always aimed at meeting the demands of the country and the people. So an independent economy should naturally be developed in such a multifarious and integral way as to produce independently heavy and light industry goods and agricultural products to make the country rich and powerful and improve the people`s living standard. Such an economy can also develop safely and quickly on a solid basis.

Today, the peoples of newly-emerging countries are struggling against the US and other imperialists' policy of aggression and plunder, in defense of their national sovereignty and natural resources, and in order to put an end to the old economic order by which few capitalist powers have exploited and plundered at will the majority of the countries and people's throughout the world, and to establish a new fair world economic order.

Imperialism is a constant state of war, and the main force of aggression and war today is US imperialism. As the leader said, we do not want war, nor are we afraid of it, nor do we beg peace from the imperialists. The best way to preserve national independence and peace and win the revolutionary cause is to counter the imperialist war of aggression with the war of liberation, answer the counter-revolutionary violence of reaction with revolutionary violence, and always meet the imperialist moves of aggression and war in full preparedness.

The good qualities of a nation which are formed socially and historically in the struggle to shape the destiny of the country and nation have nothing in common with racial characteristics, nor are these qualities acquired by any special nation. Every nation is blessed with its good qualities and has the aspiration and desire, to preserve and promote them.

People's attitude towards the class struggle is determined by their own class consciousness. Of course, people's activities are based on their social and class positions and limited by them. But their social and class positions have effect on their actions always through their ideological consciousness. Which class interests people struggle for in a class society depends on which class ideology they have. Only when they have the ideology of an advanced class, the consciousness of independence, can they have a correct class standpoint and struggle for the victory of the revolution.

The word could be translated in a number of ways. It could mean self-reliance, autonomy, independence, or responsibility—all the things we weren’t allowed to have. According to the Juche 'philosophy,' 'human beings are the masters of the world, so they get to decide everything.' It suggested we could reorganize the world, hew out a career for ourselves, and be the masters of our destiny. This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were 'the masters of our destiny.' And if we begged to differ, we were dead.

People's social class influences their actions, but it does so through their ideological consciousness. Even people of an undesirable class origin, if under a revolutionary influence, can contribute to the revolution. The Juche idea's approach towards people of different classes and strata is that they should be judged by their ideas and actions and that the people who help towards social progress and the revolution should be trusted as a driving force of the revolution, without their social class origin being questioned. Our Party has never hesitated to trust all the people who have come out in the struggle for the masses' independence, and has guided them along the path of revolution.

The imperialists now violently interfere in other countries' affairs and trample upon other nations' sovereignty. They try to justify these acts under the excuse of 'defense of human rights'. Human rights cannot be conceived separately from the independence of countries and nations.

History shows that socialism first triumphed in relatively backwards countries, not in the countries where capitalism had developed.

Kim Il-sung’s goal wasn’t merely to build a new country; he wanted to build better people, to reshape human nature. To that end, he created his own philosophical system, juche, which is commonly translated as “self-reliance.” Juche drew on Marx’s and Lenin’s ideas about the struggle between landlord and peasant, between rich and poor. It similarly declared that man, not God, shaped his own fate.

Everywhere we heard the endless drip drip drip of that wretched word Juche. “Our Juche farming method . . . the revolutionary Juche approach to production . . .” It was always the Juche something or other. Everybody nodded, but no one ever seemed to question what the word actually meant. The word could be translated in a number of ways. It could mean self-reliance, autonomy, independence, or responsibility—all the things we weren’t allowed to have.

According to the Juche “philosophy,” “human beings are the masters of the world, so they get to decide everything.” It suggested we could reorganize the world, hew out a career for ourselves, and be the masters of our destiny. This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead.

Establishing juche means, in a nutshell, being the master of revolution and reconstruction in one’s own country. This means holding fast to an independent position, rejecting dependence on others, using one’s own brains, believing in one’s own strength, displaying the revolutionary spirit of self-reliance, and thus solving one’s own problems for oneself on one’s own responsibility under all circumstances.

The word could be translated in a number of ways. It could mean self-reliance, autonomy, independence, or responsibility—all the things we weren’t allowed to have. According to the Juche “philosophy,” “human beings are the masters of the world, so they get to decide everything.” It suggested we could reorganize the world, hew out a career for ourselves, and be the masters of our destiny. This was laughable, of course, but that’s always the way with totalitarian regimes. Language gets turned on its head. Serfdom is freedom. Repression is liberation. A police state is a democratic republic. And we were “the masters of our destiny.” And if we begged to differ, we were dead.

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 a capitalist society a carefree life for the working people is inconceivable. In this society even those who are fairly well-to-do are always fearful of sudden bankruptcy, job-loss and poverty. Living a prosperous life in idleness without any thought for others cannot be regarded as a genuine human life.