Buch "Der oberste Führer KIM JONG UN im Jahr 2012" erschienen

In diesem Jahr erschien in der Demokratischen Volksrepublik Korea (DVRK) im Pyongyanger Fremdsprachenverlag das Buch Der oberste Führer Kim Jong Un im Jahr 2012.
Das prachtvoll gestaltete Buch auf Hochglanzpapier beschreibt die Aktivitäten des verehrten Marschalls Kim Jong Un in jenem entscheidenden Jahr - darunter Vor-Ort-Anleitungen, Besuche bei Einheiten der Koreanischen Volksarmee (KVA), Besuche bei Bürgern in ihren neu bezogenen Wohnungen, in Kindergärten, Schulen, Erholungsparks usw. wie auch Reden und Abhandlungen, die er hielt und publizierte.
Das Buch ist mit vielen Fotos illustriert.
Der Zweck dieses schön gestalteten Buches ist es, die ausländischen Freunde Koreas und sonstige an Korea interessierte Menschen mit der Persönlichkeit des obersten Führers Kim Jong Un vertraut zu machen.
Es zeigt, dass Marschall Kim Jong Un bereits wenige Wochen und Monate nach dem Ableben des grossen Führers Kim Jong Il die Partei, den Staat und die Armee genau so zu führen und anzuleiten verstand wie die beiden vorhergehenden Führer.
Es zeigt anhand von bewegenden Begebenheiten und Ereignissen, dass Marschall Kim Jong Un tatsächlich mit den beiden grossen Führern Kim Il Sung und Kim Jong Il absolut identisch ist.
Seine Liebe zum Volk und seine väterliche und warmherzige Fürsorge kommen auf bewegende Art zum Ausdruck. Genau gleich wie seine beiden grossen Vorgänger mischt er sich tagtäglich unter das Volk, besucht Arbeiter und Bauern, Wissenschaftler und Techniker, Schüler und Studenten und Soldaten und Offiziere der KVA, spricht warmherzig mit ihnen und kümmert sich persönlich um deren Wohl.
Besonders ergreifend ist die Episode unter dem Titel "Ist Präsident Kim Il Sung ins Leben zurückgekehrt?" im Kapitel "Kim-Jong-Un-Syndrom". So wurde ein Nordkorea-Spezialist aus Südkorea zitiert, der sagte: "Wenn der oberste Führer Kim Jong Un lächelt, hat man das Gefühl, Kim Il Sung im Alter von 33 Jahren zu sehen, als er Nordkorea nach der Niederlage des imperialistischen Japan führte".
Es wird auch geschildert, wie Marschall Kim Jong Un während der Abschiedszeremonie für den verstorbenen Führer Kim Jong Il ungeachtet des heftigen Schneesturms die ungeschützte Hand auf dem Beisetzungswagen hielt, zu Fuss neben diesem herschritt und dabei auch keine Kopfbedeckung zum Schutz gegen den Schnee trug. Deshalb wurde er weltweit voller Bewunderung als ein "bescheidener und einfacher Mann", als integrer, warmherziger, gefühlvoller, emotionaler und würdevoller Mann gepriesen.
Das Buch teilt der ganzen Welt mit, was für ein aussergewöhnlicher, grossartiger und väterlicher Führer der Nation und des Volkes, talentierter Heerführer und Mann von Weisheit, Intelligenz und Weitsicht er ist.
Dieses Buch sollte vor allem von jenen Menschen gelesen werden, die aufgrund der feindlichen Propaganda in den westlichen Medien unkorrekte und falsche Vorstellungen vom sozialistischen Korea haben. Sie müssten nach der Lektüre und dem Betrachten der Fotos ihre Vorurteile revidieren und die DVRK als ein würdevolles, verantwortungsbewusstes und friedliebendes Land respektieren.
Es beweist, dass Marschall Kim Jong Un ungeachtet seiner Jugend - er ist der jüngste Staatsführer der Welt - ein ausserordentlicher Staatsmann und Führer von Partei, Staat und Armee ist.
Liebe Leserinnen und Leser, Sie können das genannte Buch bestellen unter: flph@star-co.net.kp . Informationen finden Sie unter http://www.naenara.com.kp .

THE JUCHE PHILOSOPHY IS AN ORIGINAL REVOLUTIONARY PHILOSOPHY

KIM JONG IL THE JUCHE PHILOSOPHY IS AN ORIGINAL REVOLUTIONARY PHILOSOPHY Discourse Published in Kulloja, Theoretical Magazine of the Central Committee of  the Worker’s Party of Korea July 26, 1996    An opinion has recently been raised that some of our social scientists had expressed a wrong view contrary to our Party’s idea in explaining the Juche philosophy, that this view had been disseminated abroad as well.    These social scientists still attempt to explain the basic principles of the Juche philosophy from the point of view of the general law of the development of the material world, instead of explaining them in the direction of clarifying the law of social movement.  The proponents of this view say that their argument is aimed at proving that the Juche philosophy is a new development also of Marxist materialistic dialectics.  In explaining and propagating the Juche philosophy we do not need to convince people that the Juche philosophy is a new development of Marxist materialistic dialectics. It is true that our Party has not taken a dogmatic approach to Marxist materialistic dialectics but analysed it from the point of view of Juche and has given new explanations to a number of problems.  However, some development of materialism and dialectics does not constitute the basic content of the Juche philosophy.    The Juche philosophy is an original philosophy which has been evolved and systematized with its own principles.  The historic contribution made by the Juche philosophy to the development of philosophical thoughts lies not in its advancement of Marxist materialistic dialectics, but in its clarification of new philosophical principles centred on man.    The Marxist philosophy raised the relationship between material and consciousness, between being and thinking, as the fundamental question of philosophy and proved the primacy of material, the primacy of being and, on this basis, elucidated that the world is made of material and changed and developed by the motion of material. The Juche philosophy has raised the relationship between the world and man, and man’s position and role in the world, as the fundamental question of philosophy, clarified the philosophical principle that man is the master of everything and that he decides everything and, on this basis, illuminated the absolutely correct way of shaping man’s destiny.  The Marxist philosophy raised as its major task the clarification of the essence of the material world and the general law of its motion, whereas the Juche philosophy has raised as its important task the elucidation of man’s essential characteristics and the law of social movement, man’s movement.  Therefore, the Juche philosophy is an original philosophy which is fundamentally different from the preceding philosophy in its task and principles.  That is why we should not understand the Juche philosophy as a philosophy that has developed materialistic dialectics, nor should we attempt to prove the originality and advantages of the Juche philosophy by arguing one way or the other about the essence of the material world and the general law of its motion which were clarified by the Marxist philosophy. You cannot explain the Juche philosophy in the framework of the preceding philosophy because it is a philosophy that has clarified new philosophical principles.  If you attempt to do so, you will not only fail to prove the originality of the Juche philosophy, but instead make it obscure and fail to understand the essence of Juche philosophy correctly.    Having defined the essential qualities of man for the first time in history, the Juche philosophy has held up man as the best qualified and most powerful being in the world and advanced a new idea on the world that the world is dominated and transformed by man.    The new outlook on the world established by the Juche philosophy does not deny the world outlook of dialectical materialism.  The Juche philosophy regards the world outlook of dialectical materialism as its premise.  The Juche view of the world that the world is dominated and transformed by man is inconceivable separately from the materialistic dialectical understanding of the essence of the objective material world and the general law of its motion. From the idealistic view that the world is something mysterious you cannot draw the conclusion that man dominates the world, and from the metaphysical view that the world is immutable you cannot infer that man can transform the world.  The Juche view of the world that the world is dominated and transformed by man can only be established when the materialistic dialectical understanding of the world that the world is made of material and ceaselessly changes and develops is recognized.  In spite of a number of limitations and immaturities of the Marxist materialistic dialectics, its basic principles are scientific and valid.  That is why we say that the Juche philosophy regards materialistic dialectics as its premise.    That the world outlook of the materialistic dialectics is the premise for the Juche philosophy does not mean that the Juche philosophy has merely inherited and developed the materialistic dialectical understanding of the objective material world, you cannot draw the conclusion that man is the master of the world and plays a decisive role in transforming the world simply from the proposition of materialism that the world is made of material and from the dialectical principle that the world ceaselessly changes and develops. Only on the basis of the clarification of man’s essential qualities which distinguish man radically from all the other material beings can man’s outstanding position and role as the master of the world capable of transforming the world be clarified.  Only on the basis of man’s essential qualities as a social being with independence, creativity and consciousness as scientifically clarified by the Juche philosophy has the basic principle that man is the master of the world and plays the decisive role in transforming the world been clarified.    By establishing the Juche outlook on social history, the Juche view of history, on the basis of the man-centered philosophical principle, the Juche philosophy has overcome the limitations of the preceding socio-historical view and effected a radical change in the socio-historical view and standpoint.    Marxist philosophy established socio-historical view of dialectical materialism, historical materialism, through the application of the general law of the development of the material world to social history.  Of course, we do not deny the historic merit of historical materialism.  Historical materialism made an important contribution to defeating the reactionary and unscientific socio-historical view which was based on idealism and metaphysics.  In addition, since man lies in the objective material world and society is inseparably linked with nature, the general law of the development of the material world acts on social phenomena.  However, if you overlook the social movement being governed by its own law and apply the general law of the development of the material world mechanically to social phenomena, you cannot avoid acquiring one-sided understanding of social history.    The social movement changes and develops according to its own law.    The social movement is the movement of man who dominates and transforms the world, man transforms nature to dominate and transform the objective material world.  By transforming nature man creates material wealth and material conditions for his life.    Transforming nature and creating material wealth is the endeavour to satisfy people’s social cooperation.  People transform society to improve and perfect the relations of social cooperation.  It is man who transforms both nature and society. While transforming nature and society, man transforms and develops himself continuously. The domination and transformation of the world by man are realized after all through the transformation of nature, society and himself, and the popular masses are the motive force of this undertaking. The popular masses create all the material and cultural wealth of society and develop social relations.    The social movement, the driving force of which is the popular masses, has characteristics which are different from those of the motion of nature.  In nature motion takes place spontaneously through the interaction of material elements which exist objectively, whereas the social movement is caused and developed by the volitional action and role of the driving force. Therefore, if you apply the principles of materialistic dialectics which explain the general law of the development of the material world mechanically to social history, you cannot clarify correctly the essence of society and the law of social movement.   The major limitation of the materialistic conception of history is that it failed to correctly expound the peculiar law of the social movement and explained the principles of the social movement mainly on the basis of the common character of the motion of nature and the social movement in that both of them are the motion of material.    Marxist materialistic conception of history broke down society into social being and consciousness and attached determining significance to social being; it also broke down the social structure into productive force and production relations, foundation and superstructure, and attached decisive significance to material production and economic relations.  This means an unaltered application of the principle of materialistic dialectics to society, the principle that the world is of material and changes and develops in accordance with the general law of the motion of material.  The world, viewed by the founders of Marxism when applying the general law governing the material world to social history, is an integrity of not only nature but also man and society in that they are material beings.  If you consider man as a part of the world, a material integrity, not as a social being with independence, creativity and consciousness, and apply the general law of the movement of the material world to social history, you cannot avoid seeing the socio-historical movement as a process of the history of nature.    Of course, society, too, changes and develops in accordance with a certain law, not by man’s will.  But the action of law in society is fundamentally different from that of the law of nature. In nature the law works spontaneously regardless of man’s activity, but in society the law works through man’s independent, creative and conscious activities.  Some of the laws of society governs every society in general irrespective of social systems, and some of them governs a particular society.  Because all the social laws work through man’s activity, they may work smoothly or their actions may be restrained or limited depending on man’s activity.    When I say that social laws function through man’s activity, I do not deny the objective character of social laws and possible spontaneity in the social movement.  If a certain socio-economic condition is created, a social law corresponding to it functions inevitably and therefore it assumes an objective character as a natural law does.  Spontaneity in the social movement is due to a relatively low level of man’s independence, creativity and consciousness and to the absence of the social system under which people can display them to the full.  With the growth in man’s independence, creativity and consciousness and with the establishment of the social system which ensures a full display of these qualities, man will work better in keeping with the objective laws and the range of spontaneity will narrow.  Social development is the process of the development of the masses’ independence, creativity and consciousness.  With the growth in these qualities and with the consummation of the social system capable of meeting their requirements, the society will develop more and more through the purposeful and conscious activities of the popular masses.  This means that the law peculiar to the social movement, which changes and develops by the volitional action and role of the driving force, will work on a full scale.    Although the founders of Marxism established the materialistic dialectical concept of social history by applying the general law of the development of the material world to social history, they themselves came across many problems in the practical social movement, problems which could not be resolved only by the general law of the development of the material world.  So they attempted to overcome the one-sidedness of the materialistic dialectical concept of social history by advancing some theories, for example, that although social consciousness emerges as the reflection of the material and economic conditions, it reacts on these conditions and that although politics is defined by the economy, it reacts on the economy.  However, the Marxist materialistic concept of history is, in essence, a view on social history which considers the common character of the motion of nature and the social movement as the main factor.  This theory was unable to avoid the limitation of identifying the process of social development with that of natural history.    The fundamental difference between the Juche philosophy and the preceding philosophy results, in the final analysis, from a different understanding of man.    The Marxist philosophy defined the essence of man as the ensemble of social relations, but it failed to correctly expound the characteristics of man as a social being.  The preceding theory explained the principle of the social movement mainly on the basis of the general law of the development of the material world, because it failed to clarify the essential qualities of social man.  For the first time, the Juche philosophy gave a perfect elucidation of the unique qualities of man as a social being.    As clarified in the documents of our Party, man is a social being with independence, creativity and consciousness and nobody has expressed doubt about it.  However, some social scientists maintain a wrong view in understanding how man became a social being with these qualities. Regarding the question of man’s essential characteristics as the issue of the level of his development as a material being, they still assert that the origin of man; independence, creativity and consciousness should be sought in the diversity of the material components and the complexity of their combination and structure. This is, in fact, a view regarding man’s essential qualities as the extension of natural and biological attributes, as their development and consummation.  When talking about man as an organism, one can consider him in comparison with other organisms, or discuss the characteristics of his biological components and their combination and structure. However, the man who is deliberated by the Juche philosophy is not only a highly developed organism but also lives and works with independence, creativity and consciousness which no other creatures have acquired.  The origin of man’s essential qualities must be sought not in the development of his features common with those of other material beings but in the characteristics unique to him. Man has acquired independence, creativity and consciousness, because he is a social being who forms a social collective and lives and works in a social relationship.  These qualities of man are social attributes which are formed and developed through the socio-historical process of his working in the social relationship.  Of course, these qualities of his would be inconceivable without his highly developed organic body, man can be said to be the highest product of evolution and the most developed material being.  However, if man had not formed a social collective and had not lived and worked in the social relationship, he could not have developed as an independent, creative and conscious being no matter how developed his organic body may be. Without physical life man cannot have social and political integrity.  However, it is not man’s physical life itself that gives birth to his social and political integrity.  Likewise, without his developed organic body his independence, creativity and consciousness would be inconceivable, but his biological characteristics themselves do not produce his social attributes.  Man’s social attributes can take shape and develop only through the process of his emergence and development as a social being, in other words, through the process of the historical development of his social activity and his social relationship.  The history of social development is the history of development of man’s independence, creativity and consciousness.  This means that man’ independence, creativity and consciousness are social attributes which are formed and developed socially and historically.  Therefore, the philosophical consideration of man must start from the fact that man is a social being.    Nevertheless, some of our social scientists argue about the material components and their combination and structure, and relate them to man’s essential qualities, preaching that the biological factors constitute the major content of the Juche philosophy.  Their argument is a deviation that explains the Juche philosophy within the framework of Marxist dialectical materialism.  It is only an attempt to justify the wrong evolutionary view which regards man’s essential qualities as the development and consummation of biological attributes.    Regarding man’s essential qualities, it is important to have a correct understanding of the social being.  The founders of Marxism, while raising the question of man’s essence in social relationship, used the phrase social being as a concept meaning the material conditions and economic relations of social life which exist objectively and are reflected on social consciousness.  Since they regarded man as a component of productive forces, as the ensemble of social relations, the phrase social being they used implied man as well.  However, they did not use it as one having the particular meaning that defines man’s essential qualities.    Systematizing the Juche philosophy, we used the term social being as one having the particular meaning that defines man’s essential qualities.  In the theory of the Juche philosophy man is the only social being in the world.  Some social scientists, however, still insist that social wealth and social relations should also be included in the social being, obscuring the difference between man and social wealth and social relations.  Social wealth and social relations are created and developed by man.  Therefore, they cannot be included together in the concept that defines man’s essential qualities.  When referring to the Marxist philosophy, the phrase social being can, of course, be used as the founders of Marxism meant.  But, if we understand the term social being in its conventional meaning when referring to the Juche philosophy, it will result in obscuring their understanding of man’s essential qualities.  The Juche philosophy is a new philosophy which has its own system and content, so its categories must not be understood in the conventional meaning.    One of the main reasons why these social scientists have committed a deviation in explaining and propagating the Juche philosophy is that they have not studied philosophical problems from the point of view of the requirement of revolutionary practice.    Theory must be based on practice and serve practice.  A theory divorced from practice cannot correctly elucidate truth and is of no use.    The great leader Comrade Kim Il Sung always studied philosophical problems proceeding from the demand of revolutionary practice and evolved the Juche philosophy in the course of giving scientific answers to urgent ideological and theoretical problems arising in revolutionary practice. Our Party has generalized the rich and profound experiences of revolutionary practice, systematized the Juche philosophy in a comprehensive way and developed it in depth.    Revolutionary practice is a struggle to realize independence for the popular masses and it is the masses who carry out the struggle.     Therefore, it is important in the study of philosophy to reflect the demands and aspirations of the popular masses correctly, evolve the theory by generalizing their experiences of struggle and make it the theory of the popular masses themselves.  In the exploitative society the reactionary ruling class makes use of philosophy for defending and rationalizing their reactionary ruling system, trying to make it the monopoly of the philosophers who act as spokesmen in their interests.  They consider the popular masses to be ignorant people who have nothing to do with philosophy.    With a viewpoint and attitude that the popular masses are the masters of everything and the wisest people, our Party has evolved the Juche philosophy by reflecting their demand and aspirations and generalizing their struggle experiences, further developed it in depth and made it their weapon of struggle.  This is the reason why the Juche philosophy is an absolute truth which meets the people’s desire for and aspirations to independence and a popular philosophy which the masses easily understand and regard as their own weapon of struggle.    However, some of the social scientists are arguing about the questions which are of little practical significance in illuminating the road of shaping the destiny of the popular masses.  We study philosophy essentially for the purpose of clarifying the principles and methodology by which to develop the society and shape the destiny of the popular masses.  The development of society is guided by politics and it is none other than the Juche philosophy which clarifies the basic principles of politics which lead social development in the most straight way.  In this sense, the Juche philosophy can be called a political philosophy.    Some social scientists say that they have explained the Juche philosophy as a philosophy which developed the dialectical materialism of Marxism in order to present the Juche idea to suit the characteristic of the external world.  We must give a clear understanding of the Juche philosophy as a new revolutionary philosophy, not as a mere development of the preceding philosophy.  It is a mistake to explain the Juche philosophy within the framework of the preceding philosophy on the grounds that it is presented to suit the characteristic of the external world or to disseminate the Juche philosophy with ideas which do not accord with the fundamental principle of the Juche philosophy.  Moreover, why should we argue about questions which are of no political importance and hardly of any theoretical practical significance, shutting eyes to the demand of reality in the international arena, when internationally we have many theoretical and practical questions which urgently await correct answers to  be given on the basis of the principles of the Juche philosophy?  In presenting the Juche idea to the external world, we must explain correctly in relation to actual problems that the Juche philosophy is thoroughly an original philosophy and a new revolutionary philosophy. We must get rid of such a deviation not only in external dissemination but also in the research, study and education on the Juche philosophy.    The Juche philosophy is a revolutionary philosophy and political philosophy of our Party which illuminates the philosophical basis of the Juche idea and fundamental principles of the revolution. How to approach the Juche philosophy does not merely concern philosophical theories, but is related to the viewpoint and attitude towards the Party’s ideology.  We must accept the Party’s ideology as the absolute truth, defend it resolutely and keep it as a revolutionary conviction, and thus understand, interpret and propagate the Juche philosophy correctly.    We must feel a great pride and confidence in having such a great political philosophy as the Juche philosophy, deeply understand its principles and apply them fully to the practical activities of the revolution and construction.  We must analyse and judge all the social phenomena thoroughly on the basis of the principles of the Juche philosophy and dynamically accelerate the revolution and construction by uniting the popular masses solidly around the Party and enhancing the role of the motive force as the Juche philosophy requires.    Our scientists and people must study and follow the Juche philosophy, but they must also know the philosophical ideas of Marxism-Leninism.  The social scientists in particular must be well acquainted with the preceding philosophy, it is important to distinguish limitations and immaturity of the preceding philosophy along with its merits.    In addition, we must strictly guard against all heterogeneous trends of philosophy which are contrary to the Juche philosophy and ensure the purity of the Juche philosophy.  The Juche philosophy is the most advantageous and viable philosophy which reflects the demand of the revolutionary practice and the truthfulness and validity of which have been proved by revolutionary practice.  The fact that the Juche philosophy is attracting more attention on the international arena and the followers of the Juche idea are increasing in number clearly demonstrates that the Juche philosophy gives absolutely correct answers to the questions of revolutionary practice.  Our social scientists must have an unshakable conviction of the scientific accuracy, truthfulness, originality and superiority of the Juche philosophy and analyse and judge all the philosophical theories with the Juche philosophy as a guideline, thus preventing infiltration of any heterogeneous trend of philosophy into the Juche philosophy.    All the social scientists must study the Juche philosophy in depth and breadth and propagate it in line with the Party’s intention and, by doing so, exalt its greatness and further increase its attraction.

Let Us Step Up the Building of a Thriving Country by Applying Kim Jong Il’s Patriotism

KIM JONG UN

Let Us Step Up the Building of a Thriving Country by Applying Kim Jong Il’s Patriotism

Talk to Senior Officials of the Central Committee of the Workers’ Party of Korea

July 26, Juche 101 (2012)

 

In our implementing of the cause of building a thriving socialist country today, it is very important to apply Kim Jong Il’s patriotism.

I have already explained Kim Jong Il’s patriotism on several occasions. However, our officials still have a poor understanding of it, and they fail to substantially apply it to their practical activities with proper methodology.

We emphasize Kim Jong Il’s patriotism to encourage officials, Party members and other working people not to merely shout it as a slogan or to hold it up like a banner, but to learn from the ennobling examples of patriotism set by the great General Kim Jong Il and apply his patriotism thoroughly to their practical activities in building a thriving country.

The General was a peerless patriot; he loved his country and fellow people more ardently than anybody else, and devoted his whole life to achieving the prosperity of the country and the happiness of the people, thus performing imperishable exploits that are etched in the history of the country.

Always cherished in the depth of his heart were his dear country and people.

When he saw a forest thickly wooded or a vast field realigned in a sweeping manner, he would say to himself, “Green mountain” and “Green field,” picturing in his mind the future of a thriving country and the happiness our people would enjoy down through generations. When he was on visits to foreign countries, he would say with deep emotion, “My country, my nation,” missing his country and people back in his country. When he saw a poorly-wooded mountain on his field guidance trip, he would feel painful and say that our country had been called a three-thousand-ri land of golden tapestry from time immemorial, adding that we should turn it into a land of golden tapestry of the era of the Workers’ Party and hand it over to the coming generations. When he saw that the service personnel of army units had planted many trees on the mountains around their barracks and tended them well, he would speak highly of their patriotism and call theirs units of patriots. And when he saw a village and the barracks of an army unit which were well laid out and covered with apricot and persimmon trees, he called them an apricot-tree village and a persimmon-tree company, respectively, adding national fragrance to their names.

Being determined to be the master of the revolution in Korea from the first day of embarking on the road of the revolution, he defended and added brilliance to his socialist country by devoting his all throughout his life, and continued to follow the road of love for his country and people until the last moment of his life.

The struggle to defend the socialist country was the acutest showdown with the imperialist allied forces, the severest struggle unprecedented in its history. To break through the harsh trials facing the country and defend it, the General set out on the long, arduous road of Songun-based leadership in a do-or-die spirit.

The only parka he wore from the days of the “Arduous March” to the last days of his life is vivid evidence showing what a thorny path he had to traverse with patriotic devotion to defend his socialist country. One year, looking back on the days of the trying ordeals with deep emotion, he touched on the parka he was wearing. He said that he wore it at the onset of the “Arduous March” after President Kim Il Sung had passed away, and that he kept wearing it because he could not forget the trials. He continued earnestly that the parka was symbolic of the Songun-based revolution. Even a parka gets thin if one wears it long, and it cannot keep one warm in the cold. Though icy wind got through the old parka, he burned his heart with a sense of responsibility for the defence of his country. He held on to the parka for more than ten years, when he displayed strong will and superhuman energy going on with his inspection of the military units on the front line to train the soldiers into a-match-for-a-hundred combatants. Chol Pass and Mt. Osong he climbed braving howling snowstorms, Cho Islet he visited across a rough sea, and other frontline posts will remain witnesses to the patriotic devotion he displayed on the road of Songun-based leadership to defend the country.

As can be seen through the recent parade held to mark the centenary of the birth of the President, our country, which was robbed of its sovereignty a century ago because of its weak military strength, is demonstrating its dignity as a world-class military power; it owes its matchless military might to the wise leadership of the General. Whenever we reflect on the road of Songun-based leadership the General followed shouldering the responsibility for the destiny of his country and nation, we deeply realize what valuable and ennobling patriotism he possessed in defending our country, our motherland.

The thorny path he covered all his life with a single mind of patriotic devotion led to the transformation of our country’s appearance and the laying of the solid cornerstone for building a prosperous and powerful nation.

Even in the grim period of leading the struggle in defence of socialism, he unfolded a far-reaching plan of building a thriving socialist country and wisely led the efforts for its implementation. Under his energetic leadership the land all over the country was realigned as befits a socialist country, gravitational waterways built in many regions and rural villages turned into socialist fairylands. What is more, modern heavy- and light-industry factories were built in large numbers, existing factories renovated to meet the demands of the new century and monumental structures that would contribute to the country’s prosperity and the well-being of all generations to come built in an excellent way in various parts of the country.

The introduction of CNC technology that effected an industrial revolution of our style in the new century shows us the high level of his patriotism. Still vivid in my memory is his image in January 2010, when he recollected with deep emotion how he earnestly explained the details of CNC technology to the officials who had not had a correct understanding of the technology so as to stoke the flames of introducing the technology. During the period when the country was undergoing difficulties he had precious funds allocated for the introduction of CNC technology for the prosperous future of the country although he was haunted by the thoughts of the people who were suffering from food shortage. That he decided shedding his heart’s tears to spend the precious funds, which could be called all in the coffers of the state, for the introduction of CNC technology was a courageous decision and the best choice born of his patriotic will to raise the international profile of his country, his motherland, by fostering its might, not by importing others’ showy machines. Patriotism finds its highest expression in fostering the might of one’s country for its prosperity. Strong national might makes it possible to defend the country and guarantees the happiness of all generations to come. Whenever he heard the song Break through the Cutting Edge, he would shed tears recollecting the arduous road he had traversed and mental difficulties he had surmounted for the introduction of CNC technology. Indeed, his tears were tears of ardent patriotism.

The epochal changes effected in our country and the proud realities unfolded in the prospering Songun Korea are all valuable fruits born of his ennobling patriotism.

His burning love for his socialist country and people and his self-sacrificing devotion to the prosperity of the country and happiness of the people originated from his absolute trust in his people and unbreakable confidence in the justness of the socialist system and the victory of the socialist cause. There can be no love and devotion separated from trust and confidence. It is only from unshakable trust and confidence that genuine and warm love and unstinting devotion are produced. Saying that there are no people in the world better than ours, he always placed absolute trust in them. And saying “Let’s see who laughs last,” he had firm confidence in the victorious future of the country. As he firmly trusted in our people and the victorious future of the country as in himself, he was always on the road of devotion for the country and people with the most ardent love for them.

His warm love and devotion for the country and people also originated from his ennobling sense of mission. He cherished the ennobling sense of duty and mission that he was responsible for the destiny of the country and people the President had entrusted to him. Out of this sense he set out on the long march of Songun-based leadership with a do-or-die determination and devoted his all to the prosperity of the country and the happiness of the people with the most ardent love for them.

In the light of its essential content and great vitality, the patriotism he cherished and applied in his practical activities is the most ennobling patriotism which can be associated only with his name.

For this reason, when I speak of patriotism, I mean not patriotism in general, but Kim Jong Il’s patriotism, the patriotism that he cherished and applied to defend his country and make it prosperous.

Kim Jong Il’s patriotism is the crystallization of socialist patriotism.

It is the most fervent and the warmest love for our socialist country and people and the most earnest and self-sacrificing devotion to the prosperity of the country and the well-being of the people. It is genuine patriotism that holds dear every tree and every blade of grass of the country and devotes one’s heart and soul to looking after them.

Kim Jong Il’s patriotism is based on the ennobling view of the motherland.

Kim Jong Il wrote in The Embrace of My Motherland, a classic song that he created in his early years, that the embrace of the country whose land glows under the sun radiant is the embrace of Kim Il Sung, thus presenting a profound idea that to our people the motherland is immediately their leader and the embrace of their motherland is his embrace. One’s motherland is not simply a place where one was born and grew up; it must be a place which guarantees genuine life for the people and eternal happiness for posterity, which in turn is assured by the leader.

The genuine life for the people and eternal happiness for posterity can be created and brought into bloom only by the leader who loves the country and the people in real earnest and devotes his all to them. The destiny of the country and people cannot be thinkable separated from their leader, and it can be defended and guaranteed only by him. Hence, devotion to the country is precisely faithfulness to the leader, and faithfulness to the leader is a display of patriotism, the highest expression of patriotism.

Kim Jong Il’s patriotism is based on the noble outlook on people that believes in them as in heaven.

“The people are my God” was the General’s motto throughout his life. He said that if there is an omnipotent entity in this world, it is the masses, not the God; it was his creed of patriotism that the country exists as there exist the people. His patriotic mind was always filled with the word people. If it is the wish of the people, I should pluck a star out of the heavens or grow flowers even on a rock–it was the noble meaning of his affection for people and his will. Even now, whenever I listen to the Song of Affection for People, singing that the sum of the General’s lifelong exploits, as wide as the sea and as high as the sky, is that only for people, I cannot help shedding tears as I recall the benevolent image of the General who valued people all his life.

For the ennobling view of the younger generation, Kim Jong Il’s patriotism stokes our feelings further.

The slogan “Let us live not merely for today but for tomorrow!” is the intensification of his view of the younger generation. Whatever we do, we must do it most creditably and perfectly so that the coming generation can enjoy benefit from it even in the distant future although we may not enjoy it in our lifetime–this was his ennobling intention and an earnest request he always made.

Kim Jong Il’s patriotism is, indeed, a precious spiritual legacy he left for our people and an example to follow in practice.

It is a valuable ideological and spiritual sustenance indispensable to all who love their country and fellow people; it also provides those struggling for the sake of their country and fellow people with a powerful motive force that infuses into them courage and vigour. It will serve as a bright beacon in bringing up our people to be genuine patriots through generations, and as a compass to guide them in their struggle and life.

All our officials, Party members and other working people should learn positively from the ennobling patriotism of the General who devoted tireless efforts to the country and people all his life, burning his heart with ardent love for them, and apply it in practice as it is, without adding anything to it or deducting anything from it.

Education for implanting Kim Jong Il’s patriotism deep in the hearts of the people should be strengthened.

We should strengthen education in Kim Jong Il’s patriotism to encourage all Party members, working people, service personnel and youth and students to understand its true meaning and cherish it in their hearts.

Education in Kim Jong Il’s patriotism should be carried on in depth and breadth through theoretical explanation.

This type of education should not be conducted in the way of shouting slogans, but in depth and breadth combined with theoretical explanation to inspire all Party members and other working people to have a clear understanding of the General’s view of the country, of the people and of the younger generation, and become genuine patriots who render loyal services to their country and people like the General and devote their blood and sweat of patriotism for tomorrow, when their desire would burst into bloom, though it is hard today like the anti-Japanese revolutionary forerunners who had fought, dedicating their youth and life, for the future of their country and people.

Education in Kim Jong Il’s patriotism should be conducted substantially in combination with practice.

The main mistake in the current education in patriotism is that the education is conducted far removed from practice. Education separated from practice is to no avail.

Patriotism is wholehearted devotion to the country and people. Stressing that anxiety for the country does not mean patriotism and patriotism only in word is unwanted, the General said that if one is ready for patriotism, one should perform patriotic deeds with a true spirit of patriotism. The spirit of patriotism should be expressed in practical activities designed for the well-being of the country and people. To the call of the country and people, one should not answer in mere words, but by dedicating one’s whole being; this is the proper stance of a patriot. Those who follow the road of genuine patriotism without hesitation or vacillation in any adversity, those who faithfully carry out in time and to the letter the revolutionary tasks the country and people have assigned them, are genuine patriots.

Education in Kim Jong Il’s patriotism should be based on reality and conducted in keeping with the specific situations.

Patriotism is not an abstract concept. It begins from one’s own home. It buds out from the love for one’s parents, spouses and children, the love for one’s own home, village and workplace, and further develops into the love for one’s country and fellow people. Those who do not cherish affection for their parents, spouses and children and for their homes, villages and workplaces cannot love their country and fellow people; they can never become genuine patriots. We should educate all Party members and other working people to become genuine patriots who first love their parents, spouses and children and further sincerely shed sweat and dedicate their all to spruce up their homes, villages and workplaces so that they are better than others’ and add lustre to their country, their motherland.

We should be effective in applying Kim Jong Il’s patriotism in the practical activities.

To apply Kim Jong Il’s patriotism means to thoroughly materialize the General’s intentions and desires for the prosperity of the country and the happiness of all generations to come and to carry on all work for achieving the prosperity of the country in the way he did. We should faithfully carry to completion the undertakings he planned and was carrying on in his lifetime, so that his ideals and desires are translated into reality on this land.

The highest expression of patriotism is found in defending the motherland. Where there is the motherland, there exist our Party, our government, our socialist system and the happy life of our people. The life dedicated to national defence is the most valuable, patriotic life. The service personnel of the People’s Army who are standing in the forefront of national defence should firmly grasp the weapons of the revolution, and reliably defend the outposts of the country; the people in the home front should support their country of Songun through sincere aid to the service personnel. All the people should attach importance to military affairs and learn them in earnest. Should the enemy attack, they should make a resolute counterattack and give play to their patriotism in the sacred war for national defence.

All officials, Party members and other working people should cherish Kim Jong Il’s patriotism deep in their minds and turn out in the effort for achieving the prosperity of their country, their motherland.

The effort for achieving the prosperity of the country is a worthwhile struggle to materialize our people’s centuries-old desire and a sacred patriotic struggle to implement the instructions of President Kim Il Sung and General Kim Jong Il. We should become genuine patriots in the era of Songun and build a thriving socialist country for others to see, like the generation who built a new, democratic Korea shortly after its liberation, upholding the patriotic appeal of Kim Il Sung and like the heroes in the era of Chollima who built a people’s paradise with empty hands on the debris in the post-war days.

For our nation that has suffered long from indescribable misfortune and pain, divided into the north and south by outside forces, national reunification is the supreme national task, which brooks no further delay. National reunification is patriotism pure and simple, and national division is treachery to the nation. Those who sincerely love their country and nation, whether they live in the north, in the south or abroad, should valiantly turn out in the righteous struggle for reunifying the country, true to the noble idea of loving the country and nation cherished by Kim Jong Il, a peerless patriot.

Patriotism can be likened to a gemstone. As a gemstone keeps sparkling even under the ground, the idea of loving the country, however small it may be, is valuable and always beautiful. We should cherish patriotism as valuable and beautiful as a gemstone, and volunteer to do the undertakings helpful to achieving the prosperity of the country and the well-being of the people. Always reflecting ourselves on the question about what we have devoted to the good of the country and people, we should cultivate the idea of loving the country. Only then will we be able to display genuine patriotism when planting even a tree and shed sweat out of patriotism when digging up a spadeful of earth in a construction site.

Party and working people’s organizations should fulfil their responsibility and role in the efforts to learn from Kim Jong Il’s patriotism and apply it in the practical activities.

It is often said that Party work is work with people, but, as a matter of fact, it fails to inspire and enlist the patriotism cherished in the minds of the people. Both Party work and the work of working people’s organizations are work with people and for the country and people, so they should be naturally geared to cultivating and giving play to the patriotism cherished by the people. Today many of our Party members and other working people serve their country and people faithfully at their own posts whether or not they are seen or appreciated. They are all genuine patriots. Party and working people’s organizations should value and appreciate the patriotic deeds performed by them, and raise the wind of patriotism throughout society so as to encourage everyone to take part in patriotic undertakings.

All state organs and social organizations should pay attention to education in Kim Jong Il’s patriotism.

In educating in and applying Kim Jong Il’s patriotism educational institutions have a special role to play; they should orient their teaching to the education in Kim Jong Il’s patriotism, and combine their education closely with family and social education.

Officials should be exemplary in applying Kim Jong Il’s patriotism.

They should not remain only worrying about their country; they should become genuine patriots who are ready to throw themselves into supporting the country. The slogan “We serve the country and the people!” presented by our Party is a slogan of patriotism our officials should hold high today. Officials should burn themselves with patriotic enthusiasm before anybody else, for the country and people, and shed sweat in the vanguard of the patriotic struggle of the people. When all officials work sincerely, devoting their all and sharing good times and bad with the people, sometimes carrying burdens on their backs, all people will take an active part in the building of a prosperous country with a sense of patriotism.

Some days ago I said that we should do our work so that people give cheers for our Workers’ Party whenever and wherever they are. It means that we should do our work efficiently so that they do so voluntarily not only at the rallies but also when they are left alone on the far-flung islands or deep in the mountains. When our officials, who have to serve the people, make tireless efforts shedding sweat to make our country prosperous and provide people with an abundant life, people would give cheers for the Workers’ Party from the bottom of their hearts whenever and wherever they may be.

Our Party demands that the whole country demonstrate enthusiasm for Kim Jong Il’s patriotism to the full so as to hasten the final victory of the building of a thriving socialist country with the surging might of patriotism and single-hearted unity. As the President opened up the path of building a new country after liberation by kindling the flames of patriotism with the historic speech on his triumphant return, the speech in which he appealed for the building of a new, democratic Korea, those with strength giving strength, those with knowledge offering knowledge and those with money donating money, and as the General overcame severe trials and opened the way to the building of a thriving socialist country by kindling the flames of patriotism with a letter in which he appealed to all people to work energetically and with one purpose to make our country, our motherland, ever more prosperous, our Party is going to set up a new milestone in the building of a thriving socialist country by stoking the flames of patriotism with Kim Jong Il’s patriotism as the starting fire. This is the unshakable will and determination of our Party.

When the whole country brims over with Kim Jong Il’s patriotism and all the people apply it to the letter in their practical activities, our country will shine in the world as a thriving socialist country.