1 THE ORIGIN OF THE JUCHE IDEA
A progressive idea plays an important role in socio-historical progress. When the popular masses are guided by a
progressive idea, they can be a powerful creator of history. Of course, it does not mean that all progressive ideas
play the same role in socio-historical development. Their role is different according to how they represent the
aspirations and interests of the popular masses and how correctly they show the path which must be followed in
struggle. There were ideas which reflected the aspirations of progressive classes of society even before the
emergence of the working class. But due to their historical and class limitations the trends of thought in the past
age could not but be hampered in the role they played in social development. The revolutionary ideas of the
working class alone can correctly reflect the demands of the time and the aspirations of the popular masses and
give a powerful stimulus to socio-historical development by inspiring the people to wage the revolutionary struggle.
The revolutionary ideas of the working class are originated by distinguished leaders.
It can be said that the history of the communist movement spanning a hundred and scores of years is a history of
working-class leaders creating and developing revolutionary ideas, a history in which these ideas have been
applied to transform the world. In the mid-19th century Marx and Engels propounded Marxism. Thus they
highlighted the historical mission and a path of liberation that had to be followed by the working class that
appeared on the arena of struggle and stimulated the fight against capital, ushering in the rise of the international
communist movement. Lenin developed Marxism and advanced Leninism in accordance with the new historical
conditions whereby capitalism had entered the phase of imperialism, with the result that he inspired the working
class and the rest of the people to the struggle to destroy imperialist strongholds and to achieve freedom and
liberation. This marked the beginning of transition from capitalism to socialism.
Our leader created the great Juche idea after acquiring a deep insight into the requirements of a new era when
the oppressed and humiliated masses of the people became masters of their own destiny. Thus he developed
their struggle for Chajusong onto a higher plane and opened up the age of Juche, a new era in the development
of human history.
The revolutionary idea of the working class emerges as the reflection of the mature demand of history and the
revolution in their development.
When the leader embarked on the road of revolution, a new development was taking place in the struggle of the
working class and the popular masses against exploitation and oppression. On the world arena, the influence of
socialism, which had won its first victory, grew strong, and the revolutionary struggle of the working class and the
liberation struggle of the peoples in colonies and semi-colonies were intensified sharply. In an attempt to stop the
revolutionary advance of the masses and weather the serious political and economic crises they were passing
through, the imperialists further increased their plunder and oppression of the people. In many countries
contradictions and antagonism between revolution and counter-revolution were intensified, and the masses of the
people whose sovereign rights had been trampled down for a long time rose up in a struggle for their class and
national liberation. A new age was approaching, in which the revolutionary movement made progress in a broad
and diversified way on a worldwide scale.
In order to advance the revolution under the new historical conditions, the working class and the people of every
country, conscious of being the masters, had to solve all problems in accordance with their actual situation. In our
country, this was a particularly important matter because of the peculiarities of historical development and the
complexity and arduousness of the revolution. The Korean revolution demanded more urgently that the popular
masses hew out the path of revolution in an independent and creative manner.
The Juche idea was created on the basis of such a practical requirement of the Korean revolution. The revolution
is a struggle to meet the masses' desire for independence by enlisting their strength. It is a struggle of the masses
to free themselves. When they are armed with the revolutionary idea and united into an organized political force,
the masses can emerge victorious in the revolution. The duty of revolutionaries is to go among the popular
masses, masters of the revolution. to educate, organize, and inspire them to a struggle. The revolutionary forces,
too, should be trained from among the masses, and all problems arising in the revolutionary struggle should
likewise be resolved in reliance on their wisdom and strength.
However, the communists and nationalists who were allegedly engaged in the national-liberation movement in our
country in the 1920's gave no thought to the need to go among the masses to educate, organize, and arouse
them into waging a revolutionary struggle. But divorced from the masses they were only engrossed in the
scramble for hegemony and empty talks. They did not unite the masses but divided them by factional stride.
In the first years of his revolutionary struggle, the leader saw through their mistakes and took a road different from
theirs, the genuinely revolutionary road which led him to be among the masses and to rely on them in the
struggle. He elucidated the truth that the masters of the revolution, are the masses of the people and that when
one goes among them to educate and mobilize them one will be able to register in the revolution. This is one of
the starting points of the Juche idea.
The revolution in each country should be carried out responsibly by its own people, the masters, in an
independent manner, and in a creative way suitable to its specific conditions. Chajusong and creativeness are the
inherent requirements of a revolutionary movement, the communist movement.
The Korean revolution which opened the age of Juche could not advance even a step forward unless it was
conducted in an independent and creative way from the start. It was a difficult and complex revolution which had
to deal with the tasks of the anti-imperialist, national-liberation revolution, with formidable Japanese imperialism as
the target, and those of the anti-feudal, democratic revolution simultaneously. It was an arduous revolution which
had to hew out an untrodden path.
What is worse, a strong tendency towards flunkeyism appeared in those days within our anti-Japanese
national-liberation movement and communist movement to hamper the advance of the revolution. The nationalists
and self-styled Marxists followed the evil practices of flunkeyism and factional strife which had resulted in the
country's ruin in the past. They did not try to carry out the revolution by their own initiative but dreamed of
achieving independence by depending on foreign forces. At that time, those who were allegedly engaged in the
communist movement formed their own party groups and called frequently at the Comintern to gain its
recognition. And they endeavored to imitate mechanically established theories and experience of others, without
taking into consideration the historical conditions and specific realities in our country where a colonial and
semi-feudal society was in existence. In this way, flunkeyism and dogmatism were very serious obstacles in the
way of revolution.
Drawing on serious lessons derived from such flunkeyism and dogmatism, the leader clarified the truth that a
revolution should be carried out not by anyone's approval or instruction but by one's own conviction and on one's
own responsibility and that all problems arising in the revolution should be solved in an independent and creative
way. This is another starting point of the Juche idea.
As stated previously, the leader advanced the Juche idea, a new revolutionary idea, on the basis of practical
experience and lessons gained in the revolutionary struggle.
The leader has conducted ideological and theoretical activities invariably based on the revolutionary practice, and
developed and enriched the revolutionary idea and theories in the course of giving answers to problems arising in
the revolutionary practice. Only on the basis of revolutionary practice can one apply existing theories in
accordance with the interests of the revolution and actual conditions in one's own country and search for new
truths and create new ideas and theories.
In his early years of revolutionary activities, the leader was well versed in Marxism-Leninism. But he did not
confine himself to applying Marxism-Leninism to the Korean revolution but pioneered a new phase of
revolutionary theory from a steadfast Juche-based standpoint and resolved the problems arising in the
revolutionary practice from a unique angle. The leader discovered the truth of Juche idea in the course of the
struggle against bigoted nationalists and bogus Marxists, flunkeyists and dogmatists, while hewing out a new path
for the revolution. Finally, he explained the principles of the Juche idea at the Meeting of Leading Personnel of
the Young Communist League and the Anti-Imperialist Youth League held at Kalun in June 1930 and put forward
a Juche-oriented line for the Korean revolution. This was a historical event which heralded the creation of the
Juche idea and the birth of' the Juche-oriented revolutionary line. At the time of disorder when national reformism,
"Left" and Right opportunism and all other unsound ideas were prevailing, the leader still in his teens gained an
insight into the trend of the times, the desire of the people and the law of historical development expounded the
truth of Juche and thus opened the road of independent development for our revolution.
The Juche idea has been perfected as the guiding idea of revolution in our age in the practice of the Korean
revolution.
The guiding idea of revolution cannot be made perfect by one effort at a moment. It emerges through the
generalization of experience in the revolutionary struggle, on the basis of the conditions of the times and history; it
becomes perfect as an integrated ideological and theoretical system when its truthfulness is verified and its
content is enriched during the protracted struggle.
The leader led to victory the revolutionary struggles at different stages and the work in all fields of politics,
economy, culture and military affairs. In this course, he himself gained a wealth of precious experience and
generalized it to steadily develop the Juche idea in a profound manner. The history of the leader who has led the
arduous Korean revolution for more than 50 years, is a history in which he created the Juche idea and perfected
it as a unique ideological and theoretical system in the great revolutionary practice. As stated previously, the
Juche idea emerged on the basis of the requirements of a new age when the masses of the people appeared as
the masters of history and of a rich experience gained in the revolutionary struggle. So it has become the great
guiding idea of revolution in our age.
2 THE PHILOSOPHICAL PRINCIPLE OF THE JUCHE IDEA
The Juche idea is a new philosophical thought which centres on man. As the leader said, the Juche idea is based
on the philosophical principle that man is the master of everything and decides everything. The Juche idea raised
the fundamental question of philosophy by regarding man as the main factor, and elucidated the philosophical
principle that man is the master of everything and decides everything.
That man is the master of everything means that he is the master of the world and of his own destiny; that man
decides everything means that he plays the decisive role in transforming the world and in shaping his destiny.
The philosophical principle of the Juche idea is the principle of man-centred philosophy which explains man's
position and role in the world. The leader made it clear that man is a social being with Chajusong, creativity and
consciousness.
Man, though material existence, is not a simple material being. He is the most developed material being, a special
product of the evolution of the material world.
Man was already outstanding as he emerged from the world of nature. He exists and develops by cognizing and
changing the world to make it serve him, whereas all other material lives maintain their existence through their
subordination and adaptation to the objective world.
Man holds a special position and plays a special role as master of the world because he is a social being with
Chajusong, creativity and consciousness. The leader gave a new philosophical conception of man by defining
Chajusong, creativity and consciousness as the essential features of man, the social being.
Chajusong, creativity and consciousness are man's social qualities which take shape and develop socially and
historically.
Man alone in the world lives and conducts activity in social relationship. He maintains his existence and achieves
his aim only socially. Chajusong, creativity and consciousness are peculiar to man, the social being.
Man is a being with Chajusong, that is, an independent social being.
Chajusong is an attribute of social man who is desirous of living and developing in an independent way as master
of the world and his own destiny. On the strength of this quality, man throws off the fetters of nature, opposes
social subjugation of all forms and puts everything at his own service.
Chajusong is the life and soul of man. the social being. When Chajusong is referred to as man's life and soul, it
means social and political integrity. Man has a physical life and also social and political integrity. The physical life
is what keeps a man alive as biological organism; social and political integrity is what keeps him alive as social
being.
Man is a being with creativity, that is, a creative social being.
Creativity is an attribute of social man who transforms the world and shapes his destiny purposefully and
consciously. By virtue of his creativity, man transforms nature and society to be more useful and beneficial to him
by changing the old and creating the new.
Creativity, like Chajusong, constitutes an essential quality of man, the social being. Chajusong finds expression
mainly in man's position as master of the world; creativity is expressed mainly in man's role as transformer of the
world.
Man is a being with consciousness, that is, a conscious social being. Consciousness is an attribute of social man,
which determines all his endeavours to understand and reshape the world and himself. Because he has
consciousness man understands the world and the laws of its motion and development, reshapes and advances
nature and society as he desires.
Consciousness guarantees the Chajusong and creativity of man, the social being, and ensures his purposeful
cognition and practice. Chajusong, creativity and consciousness, after all, are what enables man to be superior to
any other being and to be the most powerful being in the world, to approach the world not fatalistically but
revolutionary, not passively but actively. and to reshape the world not blindly but purposefully and consciously.
Man, the social being, who has Chajusong, creativity and consciousness, is precisely the only dominator and
remaker of the world.
Man cannot, of course, live outside the world; he lives and conducts his activity in the world. Nature is the object
of man's labour and also is the material source of his life. Society is a community where people live and conduct
activities. Natural environments and social conditions have a great effect on human activity. Whether natural
environments are good or bad and, in particular, whether the political and economic systems of a society are
progressive or reactionary -- these factors may favourably affect human endeavour to remake nature and
develop society or limit and restrict that activity.
But man does not merely adapt himself to environments and conditions. By his independent. creative and
conscious activity, man continuously transforms nature and society, changing as he desires what does not meet
his needs, and replacing what is outdated and reactionary with what is new and progressive. This is man's
endeavour and struggle to change and transform the world into one that serves man better.
The Juche idea established a man-centred outlook on the world by throwing a fresh light on the essential
characteristics of man and his position and role in the world. It had already been known that the world consists of
material and changes and develops as a result of the motion of material. The Juche idea gives a new world
outlook by answering the question of who is the master that dominates nature and society and where is the force
that transforms them. That the world is dominated and reshaped by man is a new viewpoint on the world in
relation to man.
The Juche idea shows a new viewpoint and attitude to the world, on the basis of man's position and role as master
of the world.
The viewpoint and attitude to the world shown by the Juche idea are those with which the world is approached by
focusing on man, the master of the world.
Taking a man-centred attitude towards the world means approaching the world from the viewpoint of interests of
man, the master of the world. The world should naturally be approached from this angle because man is the
master of the world. Man understands and transforms the world in order to bring everything in the world to serve
him. Man is the most precious being in the world, and his interests are more valuable than any others in the world.
Everything in the world has its value only when it serves man. Therefore, approaching the world from the
viewpoint of making it serve man better is an absolutely correct viewpoint and attitude to the world. Approaching
the world by focusing on man means dealing with the change and development of the world mainly on the basis of
the activity of man who transforms it.
Man is the most powerful being in the world, and man alone is capable of transforming the world. It is man and
none of her that req uires its transformation and performs this work. Man acts upon and transforms the world as
he desires. drawing on the objective laws. The world is changed for the benefit of man only by his energetic
activity, For this reason, it is an absolutely correct viewpoint and attitude to the world to approach its change and
development from the standpoint of man's positive activity to transform nature and society purposefully and
consciously to meet his own desire.
The Juche viewpoint and attitude to the world are truly revolutionary in that they enable men to transform the
world and shape their destiny independently, creatively and consciously, with a high degree of awareness that
they are masters of the world and their own destiny.
The Juche world outlook which is based on the philosophical principle that man is the master of everything and
decides everything, is an absolutely correct outlook on the world in our time. As history advances, man's position
and role as master of the world is strengthened, and the extent of people's domination over the world increases
daily through their independent, creative and conscious struggle. In our time the masses of the people have
emerged as true masters of the world, and through their struggle the world is being changed more and more to
serve the masses. Today the position and role of the masses of the people as masters of the world are becoming
more stronger than ever before. This reality proves more patently the validity and vitality of the principle of Juche
philosophy that man is the master of everything and decides everything.
A progressive idea plays an important role in socio-historical progress. When the popular masses are guided by a
progressive idea, they can be a powerful creator of history. Of course, it does not mean that all progressive ideas
play the same role in socio-historical development. Their role is different according to how they represent the
aspirations and interests of the popular masses and how correctly they show the path which must be followed in
struggle. There were ideas which reflected the aspirations of progressive classes of society even before the
emergence of the working class. But due to their historical and class limitations the trends of thought in the past
age could not but be hampered in the role they played in social development. The revolutionary ideas of the
working class alone can correctly reflect the demands of the time and the aspirations of the popular masses and
give a powerful stimulus to socio-historical development by inspiring the people to wage the revolutionary struggle.
The revolutionary ideas of the working class are originated by distinguished leaders.
It can be said that the history of the communist movement spanning a hundred and scores of years is a history of
working-class leaders creating and developing revolutionary ideas, a history in which these ideas have been
applied to transform the world. In the mid-19th century Marx and Engels propounded Marxism. Thus they
highlighted the historical mission and a path of liberation that had to be followed by the working class that
appeared on the arena of struggle and stimulated the fight against capital, ushering in the rise of the international
communist movement. Lenin developed Marxism and advanced Leninism in accordance with the new historical
conditions whereby capitalism had entered the phase of imperialism, with the result that he inspired the working
class and the rest of the people to the struggle to destroy imperialist strongholds and to achieve freedom and
liberation. This marked the beginning of transition from capitalism to socialism.
Our leader created the great Juche idea after acquiring a deep insight into the requirements of a new era when
the oppressed and humiliated masses of the people became masters of their own destiny. Thus he developed
their struggle for Chajusong onto a higher plane and opened up the age of Juche, a new era in the development
of human history.
The revolutionary idea of the working class emerges as the reflection of the mature demand of history and the
revolution in their development.
When the leader embarked on the road of revolution, a new development was taking place in the struggle of the
working class and the popular masses against exploitation and oppression. On the world arena, the influence of
socialism, which had won its first victory, grew strong, and the revolutionary struggle of the working class and the
liberation struggle of the peoples in colonies and semi-colonies were intensified sharply. In an attempt to stop the
revolutionary advance of the masses and weather the serious political and economic crises they were passing
through, the imperialists further increased their plunder and oppression of the people. In many countries
contradictions and antagonism between revolution and counter-revolution were intensified, and the masses of the
people whose sovereign rights had been trampled down for a long time rose up in a struggle for their class and
national liberation. A new age was approaching, in which the revolutionary movement made progress in a broad
and diversified way on a worldwide scale.
In order to advance the revolution under the new historical conditions, the working class and the people of every
country, conscious of being the masters, had to solve all problems in accordance with their actual situation. In our
country, this was a particularly important matter because of the peculiarities of historical development and the
complexity and arduousness of the revolution. The Korean revolution demanded more urgently that the popular
masses hew out the path of revolution in an independent and creative manner.
The Juche idea was created on the basis of such a practical requirement of the Korean revolution. The revolution
is a struggle to meet the masses' desire for independence by enlisting their strength. It is a struggle of the masses
to free themselves. When they are armed with the revolutionary idea and united into an organized political force,
the masses can emerge victorious in the revolution. The duty of revolutionaries is to go among the popular
masses, masters of the revolution. to educate, organize, and inspire them to a struggle. The revolutionary forces,
too, should be trained from among the masses, and all problems arising in the revolutionary struggle should
likewise be resolved in reliance on their wisdom and strength.
However, the communists and nationalists who were allegedly engaged in the national-liberation movement in our
country in the 1920's gave no thought to the need to go among the masses to educate, organize, and arouse
them into waging a revolutionary struggle. But divorced from the masses they were only engrossed in the
scramble for hegemony and empty talks. They did not unite the masses but divided them by factional stride.
In the first years of his revolutionary struggle, the leader saw through their mistakes and took a road different from
theirs, the genuinely revolutionary road which led him to be among the masses and to rely on them in the
struggle. He elucidated the truth that the masters of the revolution, are the masses of the people and that when
one goes among them to educate and mobilize them one will be able to register in the revolution. This is one of
the starting points of the Juche idea.
The revolution in each country should be carried out responsibly by its own people, the masters, in an
independent manner, and in a creative way suitable to its specific conditions. Chajusong and creativeness are the
inherent requirements of a revolutionary movement, the communist movement.
The Korean revolution which opened the age of Juche could not advance even a step forward unless it was
conducted in an independent and creative way from the start. It was a difficult and complex revolution which had
to deal with the tasks of the anti-imperialist, national-liberation revolution, with formidable Japanese imperialism as
the target, and those of the anti-feudal, democratic revolution simultaneously. It was an arduous revolution which
had to hew out an untrodden path.
What is worse, a strong tendency towards flunkeyism appeared in those days within our anti-Japanese
national-liberation movement and communist movement to hamper the advance of the revolution. The nationalists
and self-styled Marxists followed the evil practices of flunkeyism and factional strife which had resulted in the
country's ruin in the past. They did not try to carry out the revolution by their own initiative but dreamed of
achieving independence by depending on foreign forces. At that time, those who were allegedly engaged in the
communist movement formed their own party groups and called frequently at the Comintern to gain its
recognition. And they endeavored to imitate mechanically established theories and experience of others, without
taking into consideration the historical conditions and specific realities in our country where a colonial and
semi-feudal society was in existence. In this way, flunkeyism and dogmatism were very serious obstacles in the
way of revolution.
Drawing on serious lessons derived from such flunkeyism and dogmatism, the leader clarified the truth that a
revolution should be carried out not by anyone's approval or instruction but by one's own conviction and on one's
own responsibility and that all problems arising in the revolution should be solved in an independent and creative
way. This is another starting point of the Juche idea.
As stated previously, the leader advanced the Juche idea, a new revolutionary idea, on the basis of practical
experience and lessons gained in the revolutionary struggle.
The leader has conducted ideological and theoretical activities invariably based on the revolutionary practice, and
developed and enriched the revolutionary idea and theories in the course of giving answers to problems arising in
the revolutionary practice. Only on the basis of revolutionary practice can one apply existing theories in
accordance with the interests of the revolution and actual conditions in one's own country and search for new
truths and create new ideas and theories.
In his early years of revolutionary activities, the leader was well versed in Marxism-Leninism. But he did not
confine himself to applying Marxism-Leninism to the Korean revolution but pioneered a new phase of
revolutionary theory from a steadfast Juche-based standpoint and resolved the problems arising in the
revolutionary practice from a unique angle. The leader discovered the truth of Juche idea in the course of the
struggle against bigoted nationalists and bogus Marxists, flunkeyists and dogmatists, while hewing out a new path
for the revolution. Finally, he explained the principles of the Juche idea at the Meeting of Leading Personnel of
the Young Communist League and the Anti-Imperialist Youth League held at Kalun in June 1930 and put forward
a Juche-oriented line for the Korean revolution. This was a historical event which heralded the creation of the
Juche idea and the birth of' the Juche-oriented revolutionary line. At the time of disorder when national reformism,
"Left" and Right opportunism and all other unsound ideas were prevailing, the leader still in his teens gained an
insight into the trend of the times, the desire of the people and the law of historical development expounded the
truth of Juche and thus opened the road of independent development for our revolution.
The Juche idea has been perfected as the guiding idea of revolution in our age in the practice of the Korean
revolution.
The guiding idea of revolution cannot be made perfect by one effort at a moment. It emerges through the
generalization of experience in the revolutionary struggle, on the basis of the conditions of the times and history; it
becomes perfect as an integrated ideological and theoretical system when its truthfulness is verified and its
content is enriched during the protracted struggle.
The leader led to victory the revolutionary struggles at different stages and the work in all fields of politics,
economy, culture and military affairs. In this course, he himself gained a wealth of precious experience and
generalized it to steadily develop the Juche idea in a profound manner. The history of the leader who has led the
arduous Korean revolution for more than 50 years, is a history in which he created the Juche idea and perfected
it as a unique ideological and theoretical system in the great revolutionary practice. As stated previously, the
Juche idea emerged on the basis of the requirements of a new age when the masses of the people appeared as
the masters of history and of a rich experience gained in the revolutionary struggle. So it has become the great
guiding idea of revolution in our age.
2 THE PHILOSOPHICAL PRINCIPLE OF THE JUCHE IDEA
The Juche idea is a new philosophical thought which centres on man. As the leader said, the Juche idea is based
on the philosophical principle that man is the master of everything and decides everything. The Juche idea raised
the fundamental question of philosophy by regarding man as the main factor, and elucidated the philosophical
principle that man is the master of everything and decides everything.
That man is the master of everything means that he is the master of the world and of his own destiny; that man
decides everything means that he plays the decisive role in transforming the world and in shaping his destiny.
The philosophical principle of the Juche idea is the principle of man-centred philosophy which explains man's
position and role in the world. The leader made it clear that man is a social being with Chajusong, creativity and
consciousness.
Man, though material existence, is not a simple material being. He is the most developed material being, a special
product of the evolution of the material world.
Man was already outstanding as he emerged from the world of nature. He exists and develops by cognizing and
changing the world to make it serve him, whereas all other material lives maintain their existence through their
subordination and adaptation to the objective world.
Man holds a special position and plays a special role as master of the world because he is a social being with
Chajusong, creativity and consciousness. The leader gave a new philosophical conception of man by defining
Chajusong, creativity and consciousness as the essential features of man, the social being.
Chajusong, creativity and consciousness are man's social qualities which take shape and develop socially and
historically.
Man alone in the world lives and conducts activity in social relationship. He maintains his existence and achieves
his aim only socially. Chajusong, creativity and consciousness are peculiar to man, the social being.
Man is a being with Chajusong, that is, an independent social being.
Chajusong is an attribute of social man who is desirous of living and developing in an independent way as master
of the world and his own destiny. On the strength of this quality, man throws off the fetters of nature, opposes
social subjugation of all forms and puts everything at his own service.
Chajusong is the life and soul of man. the social being. When Chajusong is referred to as man's life and soul, it
means social and political integrity. Man has a physical life and also social and political integrity. The physical life
is what keeps a man alive as biological organism; social and political integrity is what keeps him alive as social
being.
Man is a being with creativity, that is, a creative social being.
Creativity is an attribute of social man who transforms the world and shapes his destiny purposefully and
consciously. By virtue of his creativity, man transforms nature and society to be more useful and beneficial to him
by changing the old and creating the new.
Creativity, like Chajusong, constitutes an essential quality of man, the social being. Chajusong finds expression
mainly in man's position as master of the world; creativity is expressed mainly in man's role as transformer of the
world.
Man is a being with consciousness, that is, a conscious social being. Consciousness is an attribute of social man,
which determines all his endeavours to understand and reshape the world and himself. Because he has
consciousness man understands the world and the laws of its motion and development, reshapes and advances
nature and society as he desires.
Consciousness guarantees the Chajusong and creativity of man, the social being, and ensures his purposeful
cognition and practice. Chajusong, creativity and consciousness, after all, are what enables man to be superior to
any other being and to be the most powerful being in the world, to approach the world not fatalistically but
revolutionary, not passively but actively. and to reshape the world not blindly but purposefully and consciously.
Man, the social being, who has Chajusong, creativity and consciousness, is precisely the only dominator and
remaker of the world.
Man cannot, of course, live outside the world; he lives and conducts his activity in the world. Nature is the object
of man's labour and also is the material source of his life. Society is a community where people live and conduct
activities. Natural environments and social conditions have a great effect on human activity. Whether natural
environments are good or bad and, in particular, whether the political and economic systems of a society are
progressive or reactionary -- these factors may favourably affect human endeavour to remake nature and
develop society or limit and restrict that activity.
But man does not merely adapt himself to environments and conditions. By his independent. creative and
conscious activity, man continuously transforms nature and society, changing as he desires what does not meet
his needs, and replacing what is outdated and reactionary with what is new and progressive. This is man's
endeavour and struggle to change and transform the world into one that serves man better.
The Juche idea established a man-centred outlook on the world by throwing a fresh light on the essential
characteristics of man and his position and role in the world. It had already been known that the world consists of
material and changes and develops as a result of the motion of material. The Juche idea gives a new world
outlook by answering the question of who is the master that dominates nature and society and where is the force
that transforms them. That the world is dominated and reshaped by man is a new viewpoint on the world in
relation to man.
The Juche idea shows a new viewpoint and attitude to the world, on the basis of man's position and role as master
of the world.
The viewpoint and attitude to the world shown by the Juche idea are those with which the world is approached by
focusing on man, the master of the world.
Taking a man-centred attitude towards the world means approaching the world from the viewpoint of interests of
man, the master of the world. The world should naturally be approached from this angle because man is the
master of the world. Man understands and transforms the world in order to bring everything in the world to serve
him. Man is the most precious being in the world, and his interests are more valuable than any others in the world.
Everything in the world has its value only when it serves man. Therefore, approaching the world from the
viewpoint of making it serve man better is an absolutely correct viewpoint and attitude to the world. Approaching
the world by focusing on man means dealing with the change and development of the world mainly on the basis of
the activity of man who transforms it.
Man is the most powerful being in the world, and man alone is capable of transforming the world. It is man and
none of her that req uires its transformation and performs this work. Man acts upon and transforms the world as
he desires. drawing on the objective laws. The world is changed for the benefit of man only by his energetic
activity, For this reason, it is an absolutely correct viewpoint and attitude to the world to approach its change and
development from the standpoint of man's positive activity to transform nature and society purposefully and
consciously to meet his own desire.
The Juche viewpoint and attitude to the world are truly revolutionary in that they enable men to transform the
world and shape their destiny independently, creatively and consciously, with a high degree of awareness that
they are masters of the world and their own destiny.
The Juche world outlook which is based on the philosophical principle that man is the master of everything and
decides everything, is an absolutely correct outlook on the world in our time. As history advances, man's position
and role as master of the world is strengthened, and the extent of people's domination over the world increases
daily through their independent, creative and conscious struggle. In our time the masses of the people have
emerged as true masters of the world, and through their struggle the world is being changed more and more to
serve the masses. Today the position and role of the masses of the people as masters of the world are becoming
more stronger than ever before. This reality proves more patently the validity and vitality of the principle of Juche
philosophy that man is the master of everything and decides everything.
| Please be advised that effective immediately, the tul of "Ju Che" will be known as it was originally created by our founder General Choi Hong Hi as "Kodang". Taekwon-Do, the Korean martial art was created by our founder to be free of religious and political ideologies. It was General Choi's wish to leave Taekwon-Do to humanity, free of any influence from religion, government and political influence accordingly, it was decided to revert the name to the original name chosen by General Choi. As we make this change, the ITF reaffirms its desire to remain independent and true to the teachings of our founder. ITF Administration |
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| II |
| JUCHE |
| Movements - 45 Ready Posture - PARALLEL STANCE WITH A TWIN SIDE ELBOW Pattern Meaning JUCHE is a philosophical idea that man is the master of everything and decides everything. In other words, the idea that man is the master of the world and his own destiny. It is said that this idea was rooted in Baekdu Mountain which symbolizes the spirit of the Korean people. The diagram represents Baekdu mountain. |
