Kim Jong Il’s Political Philosophy

from “Guiding Light General Kim Jong Il”

1) People-Centred Political Philosophy

The history of mankind, particularly its modern history, is basically woven with political events because the people’s life is unthinkable apart from politics, and social life is precisely political life.

Without the medium of politics no community life is imaginable nor could society exist and develop either. In this context, Aristotle was correct when he remarked, “Man is a political animal.”

But the essence of politics still remained to be clarified.

For the first time in history, Kim Jong Il, a genius in ideology and theory and a great master of politics, has elucidated this question scientifically. He said it seemed to be correct either from a theoretical or from practical viewpoint to define the essence of politics as a social function for unified command and control of all members of society.

Historically few disciplines have such a wide variety of theories as political science. Quite a few political scientists and statesmen are renowned for their interpretation of politics.

Reviewing the world history of politics, we can see that the rulers of the ancient world and of the Middle Ages depended on political thinking that justified slave ownership and despotism.

Bourgeois ideology of modern times which appeared on the eve of the capitalist revolution was relatively progressive from the viewpoint of historical development. It aimed, however, to defend the capitalist system, the new oppressive system that supplanted feudalism.

The political thinking of the ruling forces in previous ages was without exception aimed at reigning over the masses; none represented the desires of the oppressed.

The rulers of the exploiter society considered the people as objects for their control, not as the subject of society and history. So they regarded politics as being required to reign over the people and control the country. For them, “politics” connoted rule over the masses and, accordingly, the term “politics” was long used as a term meaning oppression, and the masses became disillusioned with it.

The appearance of Marxism-Leninism as a political ideology shed revealing light on the class nature of the earlier ideologies which explained politics as the ways and means to control the masses.

However, Marxism-Leninism was political thinking based on the principle of materialism and a political ideal which reflected the demands of the age when the workers of the European capitalist states were preparing to seize power and succeeded in this. It was not an age when the labouring masses became the masters of their destiny and their own history. Accordingly, this political idea dealt with political issues basically in an economic context, instead of placing man at the centre and primarily in the interests of the workers, not in the common interests of society, that is, for the realization of the independence of the broad masses. Owing to such theoretical and historical limitations, Marxism-Leninism failed to elucidate the essence of politics accurately.

Marx set store by politics, but perceived it as a branch of economics, so he did not study politics as an independent branch. This is why he gave no clear definition of the essence of politics. Leninism was adapted to Marxist methodology, which grasped the quintessence of politics in conjunction with the economy. After the October Revolution, Lenin made his thinking known regarding politics on many occasions: he thought that politics represented the relations and struggle between classes. His definition revealed the class character of politics in class society but fell short of disclosing what the politics was. He likened politics to something similar to higher mathematics, describing it as a science and technique. This emphasizes the scientific nature of politics pursued by the working-class party, but it is difficult to regard this as the discovery of its essence.

The Juche idea, basing itself on the new philosophical conception that man is a social being possessed of independence, creativity and consciousness, gave the scientific elucidation that politics is a social function of uniform control of all members of society, that it is a function of unitary organization and command of people’s activities in accordance with class interests and the interests of society.

Here the unified control of man’s activity to suit class interests or the, common interests of society means controlling man’s independence and creativity. To give more detailed account of this, the pursuance of common interests means control of man’s independence, and coordinating people’s activity means controlling their creativity. In other words, in order to control man’s independence, the demand for independence of the social being should be converted into the common desires and interests of society; in order to control man’s creativity the creative activities of social beings must be coordinated to form the joint activity of society. Only then can the communal life and joint activity of society be ensured and the independence and creativity of the people be realized. In a nutshell, the control of the independence and creativity of all social beings is politics precisely. This is the scientific original view of Kim Jong Il who elucidated the essential nature of politics based on the Juche-based view of man.

In this way genuine mass-based thinking as regards politics is seen to be perfect, due to the creation of the Juche idea, the guiding ideal of the age of independence, by President Kim Il Sung, and its systematization and evolution by Kim Jong Il.

The appearance of this mass-based thinking on politics based on the principles of the Juche idea opened a new chapter of history in politics for the masses.

The fundamental change, effected by the Juche-based thinking on politics in the politico-ideological progress of mankind, lies first in that it has overcome the established views and definitions of politics as “reigning” over people or as the “relations and struggles between classes”, and it has grasped politics in conjunction with independence, creativity and consciousness, man’s essential features.

Thus Kim Jong Il has contradicted the established opinions that politics lasts as long as classes and the state exist, saying: “It is true that politics has a class character in class society, but there is no ground to assert that it exists only in class society. Politics is the product of society and is derived from society.”

The Juche-based thinking on politics reflects the essential features of man and shows that politics is necessary for the communal life of the people, for social beings and that even when classes are abolished and the state withers away, politics, the offspring of society, remains as long as society, the community of people, exists. Thus he has established a new, popular conception of politics.

Secondly, he defined the realization of people’s independence as the task of politics.

The progressive nature of political ideology is determined by how greatly it adds to carving out the destiny of the masses. Although a great variety of thoughts on politics have come and gone throughout history, none has ever set it as the objective of politics to hew out the destiny of the masses and realize their independence. Rulers used to put forward high-coloured political programmes, but, in contrast with their catchwords, they trampled on the independence of the working masses and curbed their creativity, having them shackled by the chains of oppression.

Thirdly, he presented people from all strata as the subject and masters of politics, so breaking down narrow class limitations.

Notionally the masses differ from the class or nation. The correct scientific conception of the masses was given by Kim Jong Il for the first time in our epoch when the masses have advanced as the masters of history:

“The masses of the people means a united social community which centres on working people, due to their common demand for independence and creative activity.”

The popular masses are the subject of history. In capitalist society the popular masses are the workers, farmers, working intellectuals and people of different classes and social strata fighting to defend their independence. In socialist society they include the people of all classes and social strata who have become socialist working people.

The term “popular masses” reflects socio-class relations, but it is not a pure class conception. Generally the masses consist of different classes and social strata.

The basic point that decides whether or not one belongs to the masses of the people does not rest on one’s socio-class origin but on one’s ideology. Socialism and communism are not the unique ideological basis that integrates people from all walks of life into the framework of the masses. Any one who loves the country, the people and the nation can serve the people and become a member of the great family of the masses. This is Kim Jong Il’s conception of the people.

The subject of politics is not some “specified politicians” or a few “elite members” of society but the large army of the masses. Because every political movement arises from the desire for independence of the masses, the community of people who love the country, the people and the nation and its motive force is also the creative power of the masses. One should not miss the point here, however, that the masses can become the independent subject of politics only when they are guided by the party and the leader.

Although the popular masses are the subject of history and of politics, they do not spontaneously become the independent subject capable of hewing out their own destiny. Only when they are integrated into a sociopolitical organism centred around the leader under the guidance of the party can they first become the independent subject of politics and successfully carve out their own destiny.

Fourthly, the theory of the priority of politics has been developed in Kim Jong Il’s exposition of the decisive importance of politics in social life and in social progress.

He always emphasizes that as regards political, economic and cultural life, the mode of existence of the people, political life is of primary significance. He said:

“Politics is of decisive significance in social life.”

Politics, the economy and culture are the three principal fields of social life, the three main aspects of struggle for independence and the three factors for social progress. The proposition on the decisive importance of politics bears the grim truth tested in human history in which the fate of social man is subject to politics. Man can become the master of society when he is made the master of politics; and on the condition that the masses of the people first secure their political independence they can realize their own full-fledged independence.

Kim Jong Il’s assertion on the priority of politics offers a new scientific exposition that what is decisive in social progress is man and what he thinks; and consequently it is politics. In other words he explained that in social progress the subjective factor plays a decisive role as compared with the objective factor, the mental factor as against the material factor, and the political factor in contrast to the economic factor. Marxism which previously bore the torch of scientific materialism amidst the darkness of idealism gave priority to the economy, proceeding from the materialistic outlook on history, that is, the economic basis and political superstructure. Lenin shared Marx’s doctrine that politics is controlled by the economy. Although Lenin advanced the proposition that politics is the concentrated expression of the economy and holds priority over the latter, he was of the opinion that economic interests form the root cause and ultimate end of all matters.

Kim Jong Il broke with the set theories on the essential features and position of politics and clarified the confused understanding of it. Thus he erected a splendid guidepost which gives accurate, scientific orientation for the progress of human thinking on politics which took shape over the past 2,500 years ranging from Plato and Aristotle to Marx and Lenin. And the theoretical and practical significance of the Juche-based exposition of politics lies in that it marks the first step into the flower garden of Kim Jong Il’s politics.

Kim Jong Il, who embodies Juche-oriented thinking on politics on the highest plane, has followed the man-centred doctrine as his creed in the execution of policies, saying, “I always uphold the people-centred doctrine. Only one who loves man can exercise genuine government.”

If a political leader wishes to exercise genuine politics he should be guided by correct political philosophy, and this presupposes the correct exposition of and abidance by fundamental questions of political philosophy. The philosophical polemics which lasted thousands of years concerning the relations between matter and idea were brought to end by the appearance of Marxism-Leninism, and the fundamental questions of philosophy saw complete elucidation in the Juche idea, such as the question regarding the position and role of man in the world. Like this, the fundamental problems of political philosophy, too, were resolved for the first time by the Juche idea, the people-centred outlook on the world. In other words, the fundamental questions of political philosophy, too, must be examined with man at the centre and in context with his destiny.

Kim Jong Il’s people-first doctrine emphasizes that one should view and conduct the revolution and construction by placing man, people, at the centre, and indicates the criterion of value in the working out of policies. In short, this proves that the basic questions of Kim Jong Il’s political philosophy lie in his people-centred doctrine. Carrying out policies to serve the people is the political creed and motto of Kim Jong Il, who personifies love for the people.

President Kim Il Sung’s ideal “belief in the people as in heaven”, with which he started the anti-Japanese revolutionary struggle, became the creed in life and political belief of Kim Jong Il, the successor to the cause of Juche. So he says that none on earth is mightier than the united strength of the masses or excels the wisdom of the masses; he respects them as the teacher; his thinking and activity always proceed from the aspirations and demands of the masses and throughout his life he has found the greatest pleasure in selfless service to the people.

Believing that one is ever-victorious when one trusts and depends on the masses of the people, he always draws strength and wisdom from them and presents and extols them on to the highest degree.

From this comes his belief that the Party, the state and the army should be faithful to the masses. Amidst his great affection, the politics of benevolence, the all-embracing politics — the politics of his love and trust are being put into force. This has resulted in the close unity of the leader, the Party and the people, and has given birth to the Juche-oriented large family whose members help each other and lead each other forward. The people of north Korea revere him as they would heaven, because he administers to the people, guided by his political philosophy of love and trust on the basis of his people-centred doctrine.

To respect the masses of the people regarding them as the mightiest and wisest beings, to resolve everything depending on their strength and to serve them with devotion, this is the philosophy of love for the people, the great principle and political ideal of Kim Jong Il, the son of the masses.

Together with the politics of benevolence, independence in politics proceeds from the Juche-oriented political philosophy of the respected leader Kim Jong Il.

He said:

“Without independence in politics it would be impossible to talk about independence at all. …

“Maintaining independence in politics means upholding national independence and sovereignty of one’s people, defending their interests and conducting politics by relying on them.”

Since politics is of decisive importance in social life, the Juche in ideology finds expression, above all, in independence in politics; self-sufficiency in the economy and self-reliance in national defence, too, are secured by independence in politics. It is possible to defend independence in politics when one defends national independence and the sovereignty of one’s people, protects their interests and conducts politics by relying on their strength. Political independence is the first criterion and the life and soul of an independent sovereign state. The revolutionary movement is above all the struggle for political sovereignty. All questions arising in the revolution and construction rest on politics, and the destiny of the revolutionary cause is eventually decided by political independence. This is his view.

He has indicated the four principles indispensable for guaranteeing independence in politics.

First, it is to set up a people’s government.

Man’s right to independence is concentratedly expressed in state power. So the masses, if they are to realize independence completely, must become the masters of state power.

Secondly, it is necessary to build a strong internal political force.

The revolutionary forces consist of political, economic and military forces, the main one being the political force. What is important in the Juche-oriented political force is to strengthen the party, the guiding force, and realize the unity and cohesion of the people centred around the party.

Thirdly, one must have one’s own guiding thought, work out one’s policy by oneself in accordance with one’s decisions and carry it through.

The main thing in politics is to formulate policies and implement them. Yielding to foreign pressure and tolerating foreign intervention in politics or acting at the instigation of others would lead the revolution and construction to failure.

Fourthly, it is important to exercise complete sovereignty and equality in relations with foreign countries.

Independence of the country is expressed, after all, in foreign relations. Sovereignty is an inviolable right of all countries and nations. There are big and small countries, and economically developed and underdeveloped nations in the world, but there are no countries higher and lower, no superior and inferior races; all countries and nations are equal and independent.

Having illustrated the basic lines one should abide by in pursuance of independent politics, Kim Jong Il has given a brilliant exposition of them in the performance of the internal and external policies of Juche Korea.

2) Political Philosophy Characterized by Ideology and Revolutionary Outlook on the Leader

It can be said that Kim Jong Il’s political philosophy based on people-centred philosophical principles is a blend of ideology and matter, the centre of which is thought and the Juche-based outlook on the revolution, to be more precise, on the revolutionary outlook on the leader.

That this political philosophy has integrated ideology and matter is intended to accentuate the point that this is a political ideal based on the materialistic idea-first doctrine. Considering that man, the sole being with ideological consciousness, holds the position of master and plays a decisive role in the world, this political philosophy raises as the basic objective of politics to give priority to the masses in the solution of every political phenomenon and steadily to improve their position and role.

This is the political philosophy which gives priority to thought, the philosophy based on the idea-first doctrine that it is ideological consciousness that decides everything.

The Juche-based idea-first doctrine is the philosophy of confidence that the leader Kim Jong Il alone could initiate and put it into political practice, for he is endowed with rare intelligence and knowledge and strong willpower.

When the political leaders of the former Soviet Union and Eastern European socialist states became captivated by the economy-first doctrine, failed to see the decisive role of ideological consciousness and were degenerating, he held that ideology was the lifeline for the building of socialism and announced the idea-first doctrine as the political philosophy of the WPK.

It is a widely accepted truth that ideological consciousness is the basic factor that decides the role of the masses in political movements. Whether or not the people actively and voluntarily take part in the struggle to realize the independence of the masses rests on whether they have consciousness of independence or not. The degree of willpower and fighting capacity demonstrated by the people in the political movement are determined by their ideological consciousness. Since the political movement is the struggle waged by awakened people, an important demand is to give priority to the ideology of the people.

Abiding by such a people-centred philosophy enables one to demolish mountains and fill up the seas; under the uplifted banner of the idea-first doctrine it is possible to hew out the destiny of the masses unerringly and bring the cause of independence to victory — this is the unshakable belief of Kim Jong Il, the author of the idea-first doctrine.

Therefore, he gives precedence to the ideological revolution in carrying out the three revolutions, ideological, technical and cultural; he attaches primary importance to the transformation of man in the endeavours to reshape nature, society and man and, accordingly, what comes first in the transformation of man is to reform the thinking that decides his value. Proceeding from this, party work by nature should be ideological and political guidance. With a view to accomplishing the Juche cause by way of idea-first doctrine, regarding it as a political weapon, he has seen to it that education in loyalty, education in revolutionary traditions, education in socialist patriotism, and other forms of ideological education are conducted in depth.

The respected leader Kim Jong Il, a genius in politics, starts from the idea-first doctrine in analysing the factors which led to the collapse of the former Soviet Union and the Eastern European socialist states.

Kim Jong Il’s doctrine on politics holds that socialist ideology, socialist power and the socialist system are closely interrelated, and what is fundamental here is the people having socialist thinking. The socialist system cannot exist apart from the socialist government, and the latter cannot be maintained without the people armed with socialist ideology. In the long run, what is decisive to the progress and destiny of socialist society is the people equipped with socialist thinking. Nevertheless, the political leaders of the former Soviet Union and Eastern European socialist states neglected or ignored the essential question of strengthening the subject of the revolution by enhancing the ideological consciousness of the masses.

Considering this, we should say that Kim Jong Il’s proposition is a warning to revolutionary fighters, that is, the greatest love for the masses is to infuse them with the idea of independence and awaken them ideologically; the biggest crime against them is to paralyze their consciousness of independence and let them degenerate ideologically. As a matter of fact, the greatest misfortune for the masses is the poverty of ideas, rather than that of material things.

The greatness of the masses of a given country depends, above all, on how great the guiding ideal is.

The people of north Korea are acclaimed a great people since they cherish the immortal Juche idea as the guiding ideal. They press forward vigorously, not fearing any oppression or menace from the imperialists. The conversion of Juche Korea into the power of ideology, and the power of politics, and the birth of a great people who are steadfast in ideology and politics are the epochal exploits of Kim Jong Il, the founder of the people-centred political philosophy and an unexcelled statesman.

The Juche-based outlook on the revolution means the viewpoint and stand of one conducting revolution with the masses at the centre, and the revolutionary spirit with which one wages a resolute struggle for the interests of the masses.

Concretely speaking, this outlook on the revolution asserts that realizing the independence of the masses is the essence of the revolution, and that the masses constitute its subject, and their political force is its motive force.

In consideration of the fact that the nucleus of the Juche-based outlook on the revolution is the revolutionary outlook on the leader, the revolutionary cause of the masses is pioneered by the leader and advanced and led to victory under the guidance of the party and the leader.

Always from the leader-centred viewpoint, he gets to the essence of all political phenomena, orientates the political movement and works out political methods. All his political thinking and activities emanate from and are brought to a conclusion with the outlook on the leader.

In short, Kim Jong Il’s political philosophy is based on the revolutionary outlook on the leader. The leader-first doctrine is his steadfast faith, will and political belief.

No flower garden can exist without the sun’s rays. In the same way the cause of independence of the people cannot become victorious without an outstanding leader’s guidance.

The masses, the subject of history, must get to know that the leader is the brain of the revolutionary movement, the centre of unity and the symbol of victory. Only then is it possible for them to unite behind the leader as one, based on his deep trust in the people and people’s firm confidence in him, and only then will the cause of independence be victorious. So he proclaimed the close unity of the leader and the masses as one of the important principles of his political philosophy.

The ideological unity and cohesion of the revolutionary ranks will come about when they have the ideological banner and the focal point. The ideological groundwork for unity in the revolutionary ranks and the cohesion of the people is the revolutionary thinking of the leader, and its focal point is the leader.

The single-minded unity of the leader, the Party and the masses is the essential requirement and goal of Kim Jong Il’s political philosophy. So, proceeding from the Juche-based outlook on the leader, he builds the Party, the army and the country into a vanguard unit, an armed force and a community of people loyal to the leader.

Kim Jong Il’s political philosophy is based on his faith to accomplish the cause of Juche initiated by President Kim Il Sung.

His noble belief and determination have become even greater since President Kim Il Sung passed away regrettably, before seeing the country’s reunification and the realization of the cause of Juche for which he exerted the greatest energy and efforts to the last moment of his life.

Thanking the entire population of north Korea for having deeply mourned the death of President Kim Il Sung, he said:

“Our Party will uphold the revolutionary ideas of the great leader Comrade Kim Il Sung as the only guiding principle. We will resolutely defend the revolutionary traditions of Juche established by our leader and his immortal revolutionary achievements, and we will realize the revolutionary cause of Juche he initiated.

“I will, as ever, devote my all to the country and the people, bearing deeply in mind our people’s absolute trust in and expectations in our Party.”

To bring the cause of Juche, which began with the anti-Japanese revolutionary struggle, to ultimate victory, this is the political philosophy of Kim Jong Il, a man of great eminence who personifies loyalty and filial piety and is a master of the literary and military arts.

― Kim Nam Jin, Guiding Light General Kim Jong Il, Foreign Languages Publishing House, Pyongyang 1997, pp. 106-117.