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|-|Main= | |-|Main= | ||
[[File:Trad.png]] Perennialism <br> | |||
[[File:Juche.png]] Juche <br> | [[File:Juche.png]] Juche <br> | ||
[[File:Natmyst.png]] National Mysticism <br> | [[File:Natmyst.png]] National Mysticism <br> | ||
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[[File:Identi2.png]] Identitarianism <br> | [[File:Identi2.png]] Identitarianism <br> | ||
|-|Government= | |-|Government= | ||
[[File:OrgState.png]] Organic State <br> | |||
[[File:Songun.png]] Songun <br> | [[File:Songun.png]] Songun <br> | ||
[[File:SpiritualSocial.png]] Spiritual Hierarchy <br> | [[File:SpiritualSocial.png]] Spiritual Hierarchy <br> | ||
[[File:Confucianism.png]] Hyo <br> | [[File:Confucianism.png]] Hyo <br> | ||
[[File:Suryong.png]] Suryong <br> | [[File:Suryong.png]] Suryong <br> | ||
|-|Social= | |-|Social= | ||
[[File:Caste.png]] Caste System <br> | |||
[[File:Col.png]] Collectivism <br> | [[File:Col.png]] Collectivism <br> | ||
[[File:Classwarnat.png]] National Class War <br> | [[File:Classwarnat.png]] National Class War <br> | ||
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<tabber> | <tabber> | ||
|-|Antis= | |-|Antis= | ||
[[File:Anti-Modern.png]] Anti-Modernism <br> | [[File:Anti-Modern.png]] Anti-Modernism <br> | ||
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|philosophy= | |philosophy= | ||
[[File:JuchePhilosophy.png]] Juche Philosophy <br> | [[File:JuchePhilosophy.png]] Juche Philosophy <br> | ||
[[File:DialectJuche.png]] | [[File:DialectJuche.png]] Solar Dialectic <br> | ||
[[File:HistoricalJuche.png]] | [[File:HistoricalJuche.png]] National Historical Trascendentalism <br> | ||
[[File:SpiritualRacism.png]] Spiritual Race <br> | [[File:SpiritualRacism.png]] Spiritual Race <br> | ||
[[File:VoluntaristIdeal.png]] Voluntarist Idealism <br> | [[File:VoluntaristIdeal.png]] Voluntarist Idealism <br> | ||
[[File:Superfash.png]] Julius Evolaism <br> | [[File:Superfash.png]] Julius Evolaism <br> | ||
[[File:Guenon.png]] René Guénonism <br> | |||
[[File:Hind.png]] Hinduism <br> | |||
[[File:Nietzsche_alt.png]] Nietzschean Philosophy <br> | [[File:Nietzsche_alt.png]] Nietzschean Philosophy <br> | ||
|influenced= | |influenced= | ||
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|ideas= | |ideas= | ||
[[File:UniversalJuche.png]] Universalization of Juche <br> | [[File:UniversalJuche.png]] Universalization of Juche <br> | ||
[[File:DialectJuche.png]] | [[File:DialectJuche.png]] Solar Dialectic <br> | ||
[[File:HistoricalJuche.png]] | [[File:HistoricalJuche.png]] National Historical Transcendentalism <br> | ||
[[File:Classwarnat.png]] National Class War <br> | [[File:Classwarnat.png]] National Class War <br> | ||
[[File:VoluntaristIdeal.png]] Voluntarist Idealism <br> | [[File:VoluntaristIdeal.png]] Voluntarist Idealism <br> | ||
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{{Quote|quote="To be a true revolutionary, a communist, one must be an ardent patriot, a true nationalist."|speaker=[[File:KimJongil.png]] Kim Jong-il}} | {{Quote|quote="To be a true revolutionary, a communist, one must be an ardent patriot, a true nationalist."|speaker=[[File:KimJongil.png]] Kim Jong-il}} | ||
=[[File: | =[[File:Nenazo.png]]Beliefs Nenazo's[[File:Nenazo.png]]= | ||
==[[File:UniversalJuche.png]]Universalization of Juche[[File:UniversalJuche.png]]== | ==[[File:UniversalJuche.png]]Universalization of Juche[[File:UniversalJuche.png]]== | ||
The Juche idea is not a simple adaptation of [[File:ML.png]] Marxism-Leninism to the Korean peninsula, the Juche idea is an original revolutionary philosophy and is not only indispensably Korean. | The Juche idea is not a simple adaptation of [[File:ML.png]] Marxism-Leninism to the Korean peninsula, the Juche idea is an original revolutionary philosophy and is not only indispensably Korean. | ||
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For Juche, a nation is a stable and historically constituted community of people, formed on the basis of a common language, territory, economic life and psychological constitution manifested in a common culture and a shared ancestry. | For Juche, a nation is a stable and historically constituted community of people, formed on the basis of a common language, territory, economic life and psychological constitution manifested in a common culture and a shared ancestry. | ||
==[[File:JuchePhilosophy.png]]Juche as a Philosophy[[File:JuchePhilosophy.png]]== | ==[[File:JuchePhilosophy.png]]Juche as a Philosophy[[File:JuchePhilosophy.png]]== | ||
===Starting Points=== | ===[[File:Juche.png]]Starting Points[[File:Juche.png]]=== | ||
Juche philosophy has two starting points: the first is that the masses are the protagonists of the revolution and that the revolution will be victorious only if they are brought into contact with one another, educated and mobilized. The second is that the revolution must be carried out not under the approval and direction of others but with one's own faith and responsibility, independently and creatively solving all the problems that arise in the process. | Juche philosophy has two starting points: the first is that the masses are the protagonists of the revolution and that the revolution will be victorious only if they are brought into contact with one another, educated and mobilized. The second is that the revolution must be carried out not under the approval and direction of others but with one's own faith and responsibility, independently and creatively solving all the problems that arise in the process. | ||
===Problem to which it Responds=== | ===[[File:Humanismpix.png]]Problem to which it Responds[[File:Humanismpix.png]]=== | ||
The problem that Juche philosophy addresses is that of man's position and role in the world. | The problem that Juche philosophy addresses is that of man's position and role in the world. | ||
Since the problem of the origin of the world is clarified by [[File:Ormarxf.png]] Marxism, Juche philosophy proposes the fundamental problem of philosophy from another perspective: the relationship between the world and man and the position and role of man in the former, giving it a scientific answer. | Since the problem of the origin of the world is clarified by [[File:Ormarxf.png]] Marxism, Juche philosophy proposes the fundamental problem of philosophy from another perspective: the relationship between the world and man and the position and role of man in the former, giving it a scientific answer. | ||
===Basic Principle=== | ===[[File:VoluntaristIdeal.png]]Basic Principle[[File:VoluntaristIdeal.png]]=== | ||
The basic principle of Juche philosophy is that man is master of all and decides everything. | The basic principle of Juche philosophy is that man is master of all and decides everything. | ||
Man's mastery of all clarifies his position, as the master of the world and his own destiny, dominating and transforming the world on which he exists, not submissively but making it serve him at will and demand. Man's mastery of his destiny means that he takes responsibility for his destiny and shapes it according to his will. | Man's mastery of all clarifies his position, as the master of the world and his own destiny, dominating and transforming the world on which he exists, not submissively but making it serve him at will and demand. Man's mastery of his destiny means that he takes responsibility for his destiny and shapes it according to his will. | ||
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These two are related, since his role as master of the world is determined by his role in transforming the world, and his role in transforming the world is determined by his role as master of the world. | These two are related, since his role as master of the world is determined by his role in transforming the world, and his role in transforming the world is determined by his role as master of the world. | ||
===Social Entity=== | ===[[File:Social.png]]Social Entity[[File:Social.png]]=== | ||
In Juche philosophy, the idea that man is a social being is based on the premise that philosophical research on man is carried out from there. | In Juche philosophy, the idea that man is a social being is based on the premise that philosophical research on man is carried out from there. | ||
Man as a social being means that he maintains his existence by forming the collective within social relations. In Juche philosophy, the social being has its own meaning, which is determined by the essential attributes of man. | Man as a social being means that he maintains his existence by forming the collective within social relations. In Juche philosophy, the social being has its own meaning, which is determined by the essential attributes of man. | ||
===Essential Attributes of Man=== | ===[[File:Humanismpix.png]]Essential Attributes of Man[[File:Humanismpix.png]]=== | ||
The essential attributes of man in Juche philosophy are three: Independence, Creative Spirit and Consciousness. These attributes are peculiar to man and are alien to other material beings. | The essential attributes of man in Juche philosophy are three: Independence, Creative Spirit and Consciousness. These attributes are peculiar to man and are alien to other material beings. | ||
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The three are connected, since independence is the factor that fosters the creative spirit, the creative spirit guarantees that independence is achieved and consciousness constitutes the premise of the first two attributes, since it ensures the exercise of independence and the creative spirit. | The three are connected, since independence is the factor that fosters the creative spirit, the creative spirit guarantees that independence is achieved and consciousness constitutes the premise of the first two attributes, since it ensures the exercise of independence and the creative spirit. | ||
===Man and the World=== | ===[[File:Humanismpix.png]]Man and the World[[File:Earth.png]]=== | ||
For Juche, the world is an object to be mastered and transformed by man, and nature and society are the objects that serve the independent achievement of man and his interests. | For Juche, the world is an object to be mastered and transformed by man, and nature and society are the objects that serve the independent achievement of man and his interests. | ||
Man is the highest being, the most powerful and special being in the world; other material beings have a relationship of dependence and restriction with nature and society, while man has a relationship of domination and submission with nature. This does not mean that man dominates absolutely all things and phenomena in the world. There are still many things and phenomena that are beyond man's control, but they will soon be mastered by the elevation of man's independent demand and creative capacity in the process of human development. | Man is the highest being, the most powerful and special being in the world; other material beings have a relationship of dependence and restriction with nature and society, while man has a relationship of domination and submission with nature. This does not mean that man dominates absolutely all things and phenomena in the world. There are still many things and phenomena that are beyond man's control, but they will soon be mastered by the elevation of man's independent demand and creative capacity in the process of human development. | ||
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To take as the first process the formation of man as a more powerful being in all activities aimed at transforming nature and society. | To take as the first process the formation of man as a more powerful being in all activities aimed at transforming nature and society. | ||
To solve all problems arising in cognition and practice by elevating man's creative role. | To solve all problems arising in cognition and practice by elevating man's creative role. | ||
===What is Society?=== | ===[[File:Social.png]]What is Society?[[File:Social.png]]=== | ||
The Juche idea clarifies the essence of society by taking man as the center. It defines society as a group of people in which they live with social goods and social relations. Society is also a part of the objective world along with nature, but it is a special part of the world that is different from nature because it is a group of people. This is its special characteristic. | The Juche idea clarifies the essence of society by taking man as the center. It defines society as a group of people in which they live with social goods and social relations. Society is also a part of the objective world along with nature, but it is a special part of the world that is different from nature because it is a group of people. This is its special characteristic. | ||
Society is composed of man, social goods and social relations. | Society is composed of man, social goods and social relations. | ||
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Social goods, of which man is the master, are created by him and serve him. Of course, when creating new goods, man is subject to the restrictions of existing material and spiritual goods. Without material goods such as the means of production, man cannot enjoy material life as a social being, and without spiritual goods, among other social ideologies and sciences, he cannot enjoy ideological-cultural life as a social being. But all these social goods are created by man, without him none of them can be imagined. | Social goods, of which man is the master, are created by him and serve him. Of course, when creating new goods, man is subject to the restrictions of existing material and spiritual goods. Without material goods such as the means of production, man cannot enjoy material life as a social being, and without spiritual goods, among other social ideologies and sciences, he cannot enjoy ideological-cultural life as a social being. But all these social goods are created by man, without him none of them can be imagined. | ||
=== | ===[[File:Humanismpix.png]]Transforming Man, Nature[[File:Earth.png]] and Society[[File:Social.png]]=== | ||
===[[File:Histval.png]]Historical-Social Movement[[File:Social.png]]=== | |||
===[[File:Sep.png]]Political Independence[[File:Sep.png]]=== | |||
===[[File:Isolation.png]]Economic Self-Sufficiency[[File:Isolation.png]]=== | |||
===[[File:Songun.png]]National Self-Defense[[File:Songun.png]]=== | |||
==[[File:DialectJuche.png]]Solar Dialectic[[File:DialectJuche.png]]== | |||
Let us first define dialectics: Dialectics is the movement of contradictions in reality. | |||
===[[File:Trad.png]]Solar versus Telluric[[File:Materialism.png]]=== | |||
The first contradiction, solar versus telluric, is elucidated. That which represents hierarchy, primordial tradition and spirituality is identified as solar, while telluric symbolizes decadence, materialism and chaos. | |||
This contradiction is reflected everywhere, we could take as an example the national vision, where the connection with the primordial tradition and self-sufficiency embody the solar principle, since they aim to maintain the spiritual sovereignty of the nation, while foreign influences removed from the primordial tradition are manifestations of the telluric. | |||
Only under the leadership of a transcendental figure, with spiritual ascension and consolidation of the organic state, can cosmic order be restored and these contradictions overcome. | |||
===[[File:Suryong.png]]Trascendental Leader versus Masses[[File:Cueball.png]]=== | |||
The second contradiction is clarified: the transcendental leader versus the masses. The masses, in their passive and decadent condition due to living in modernity, are incapable of reaching the transcendental level necessary to lead. This is why the transcendental leader, belonging to the spiritual aristocracy, must appear in his condition of superior essence and greater connection with the spiritual, he must guide the masses to fulfill their destiny. | |||
==[[File: | |||
This leader is not just a politician, he is the one who embodies the solar principle in its entirety and whose authority comes from a spiritual legitimacy, not just an earthly one. Without this spiritual warrior, the masses lack direction and purpose, so to resolve this contradiction, absolute unity between the leader, the party and the people is necessary; the masses must submit to the spiritual and hierarchical guidance of the leader. | |||
===[[File:Nation.png]]National versus Imperial[[File:Imp.png]]=== | |||
The third contradiction, the national versus the imperial, is elucidated, speaking in modern terminology. The national is that which is attached to primordial tradition, is that which is connected to a higher transcendental order and that which promotes spiritual sovereignty, while the imperial is the manifestation of materialistic decadence, being an extension of the telluric order, since this imperial force is motivated by mere material conquest and has no spiritual basis. | |||
=== | |||
Self-sufficiency aligned with cosmic principles is the resolution to resist external telluric influences; only with a solar rebirth through the restoration of spiritual and hierarchical values will it be possible to survive the decadence of the modern world. | |||
=== | |||
The | ===[[File:Era.png]]Rise versus Decline[[File:Era.png]]=== | ||
== | The fourth contradiction, ascension versus decay, is elucidated. Ascension is the manifestation of alignment with the solar principle, while decay is the manifestation of embracing telluric materialism. Only the organic state anchored in a leader anchored in transcendental values can be constantly vigilant against telluric decay, internal or external, staying aligned with its spiritual destiny. | ||
==[[File: | |||
==[[File:HistoricalJuche.png]]National Historical Transcendentalism [[File:HistoricalJuche.png]]== | |||
===[[File:Histval.png]]Subject of the History[[File:Histval.png]]=== | |||
For National Historical Trascendentalism, the subject of history is the transcendental leader, the one with the greatest connection to the primordial tradition, whose vision and spiritual strength allow the transformation of society by guiding the masses through the contradictions of modernity. The leader is the reflection of the spiritual aristocracy, representing a higher will connected to the highest spheres of spirituality and transcendence, possessing a higher consciousness. | |||
Despite this, the masses have an important role, since as we see in the organic state, they have a defined role as part of society, this defined role is to materialize the leader's vision. History is not the result of the collective acts of the masses, but of the ideas and acts of the great personalities with the greatest connection with the transcendental, for this reason the leader is the historical subject, the one who molds history. | |||
Here Nietzsche's concept of the will to power comes into play. History is not a linear process determined by material factors, but rather an arena in which superior men impose their will on the world. The leader is the bearer of this will to power, history being the result of his conscious action that embodies the destiny of the nation and realizes it through his will. | |||
==[[File:VoluntaristIdeal.png]]Voluntarist Idealism[[File:VoluntaristIdeal.png]]== | ==[[File:VoluntaristIdeal.png]]Voluntarist Idealism[[File:VoluntaristIdeal.png]]== | ||
===Will as Creation=== | ===[[File:Voluntarism.png]]Will as Creation[[File:Voluntarism.png]]=== | ||
Juche emphasizes that man is the master of his own destiny, opposing those who believe that humans are subject to forces beyond their will, which is why it postulates that there is nothing that man cannot do if he wants to. This is where the will comes in as a creative force that can shape reality, in a concept similar to Nietzsche's Übermensch, who through his will creates his own values and ideas in a world that has lost absolute truths. | Juche emphasizes that man is the master of his own destiny, opposing those who believe that humans are subject to forces beyond their will, which is why it postulates that there is nothing that man cannot do if he wants to. This is where the will comes in as a creative force that can shape reality, in a concept similar to Nietzsche's Übermensch, who through his will creates his own values and ideas in a world that has lost absolute truths. | ||
===The Left Hand Way=== | ===[[File:Superfash.png]]The Left Hand Way[[File:Superfash.png]]=== | ||
Taking the concept of Evola's Left Hand Way, which proposes the search for self-transformation and the realization of human potential, we can further emphasize how the development of man is at the same speed as his will desires. | Taking the concept of Evola's Left Hand Way, which proposes the search for self-transformation and the realization of human potential, we can further emphasize how the development of man is at the same speed as his will desires. | ||
=Government= | =Government= | ||
==[[File:Songun.png]]Songun[[File:Songun.png]]== | ==[[File:Songun.png]]Songun[[File:Songun.png]]== | ||
==[[File:Fishe.png]]Neo-Hobbesian Model of Society== | ==[[File:Fishe.png]]Neo-Hobbesian Model of Society[[File:Fishe.png]]== | ||
Juche has a neo-Hobbesian model of society, postulating that the leader is analogous in function to the human brain and the party is its nervous system, carrying out the brain's instructions, and finally the masses serve as flesh and blood, carrying out the brain's instructions. | Juche has a neo-Hobbesian model of society, postulating that the leader is analogous in function to the human brain and the party is its nervous system, carrying out the brain's instructions, and finally the masses serve as flesh and blood, carrying out the brain's instructions. | ||
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==[[File:Ethnonat.png]]Volksgemeinschaft[[File:Ethnonat.png]]== | ==[[File:Ethnonat.png]]Volksgemeinschaft[[File:Ethnonat.png]]== | ||
=[[File:BackhandSuperfash.png]]Evola's Backhand Return[[File:BackhandSuperfash.png]]= | =[[File:BackhandSuperfash.png]]Evola's Backhand Return[[File:BackhandSuperfash.png]]= | ||
==Primordial Tradition== | ==[[File:Trad.png]]Primordial Tradition[[File:Trad.png]]== | ||
The primordial tradition is that set of spiritual and metaphysical principles that underlie the oldest and most authentic civilizations. These are transcendent, universal, eternal principles, prior to and superior to any historical or cultural development. | The primordial tradition is that set of spiritual and metaphysical principles that underlie the oldest and most authentic civilizations. These are transcendent, universal, eternal principles, prior to and superior to any historical or cultural development. | ||
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The common man is immersed in the material world and spiritual decay, without a true connection to the primordial tradition, he is subjected to the worldliness of modernity and material pleasures, he is the model of what not to do. | The common man is immersed in the material world and spiritual decay, without a true connection to the primordial tradition, he is subjected to the worldliness of modernity and material pleasures, he is the model of what not to do. | ||
==Heroism== | ==[[File:Krater.png]]Heroism[[File:Krater.png]]== | ||
Heroism is a key virtue for increasing spiritual connection. The hero is someone who faces life and destiny with courage, overcoming the challenges of material existence, being the archetype of the warrior not only capable on the battlefield, but also as a spiritual figure who, through the confrontation with death, can achieve a form of transcendence. | Heroism is a key virtue for increasing spiritual connection. The hero is someone who faces life and destiny with courage, overcoming the challenges of material existence, being the archetype of the warrior not only capable on the battlefield, but also as a spiritual figure who, through the confrontation with death, can achieve a form of transcendence. | ||
The heroic individual lives according to higher principles and in accordance with primordial tradition, maintaining his integrity in a world that is crumbling. This is why in Metaphysics of War, Evola internalizes how war, only when it is for spiritual reasons, can be a path to spiritual fulfillment for man by allowing the hero to manifest in him, becoming a way to immortalize him. | The heroic individual lives according to higher principles and in accordance with primordial tradition, maintaining his integrity in a world that is crumbling. This is why in Metaphysics of War, Evola internalizes how war, only when it is for spiritual reasons, can be a path to spiritual fulfillment for man by allowing the hero to manifest in him, becoming a way to immortalize him. | ||
==Democracy== | ==[[File:OrgState.png]]The Organic State[[File:OrgState.png]]== | ||
The organic state is one that is structured in a hierarchical and functional way, similar to the functioning of the human body, where each part of society has a defined role and is subordinate to a higher whole that gives meaning and purpose to the whole, this hierarchy is not based on egalitarian or economic criteria, but on the spiritual and qualitative differences between individuals. Society must be governed by a spiritual elite, which has a direct connection with the primordial tradition and is aware of the universal and transcendental principles, this elite is called to guide the rest of society. | |||
It is not an arbitrarily imposed hierarchy, but rather it reflects the cosmic and natural order, where each individual performs his function in harmony with that higher whole; in this model there is no separation between the political order and the spiritual order, the ruler is also a spiritual figure, being an incarnation of a transcendental will, his authority does not emanate from popular approval but from his alignment with higher spiritual principles, which grants him absolute legitimacy to lead the state. | |||
In the organic state, work and social functions also have a sacred meaning, each social role is part of a higher order, not seeing work as a simple economic activity but also as a contribution to the maintenance of the cosmic and social order, aligning all human activities with something higher. | |||
This model is contrary to modern social atomism, which fragments the individual and disconnects him from a higher structure, apart from being contrary to modern social mobility, which disharmonizes society by separating individuals from their roles defined by their natural abilities. | |||
==[[File:Dem.png]]Democracy[[File:Dem.png]]== | |||
Modern democracy is the most evil institution in the world, responsible for the cultural and spiritual decline of recent times. This model tends to try to level out natural differences between people, promotes mediocrity and deprives the individual of his specific place and function within the world. | Modern democracy is the most evil institution in the world, responsible for the cultural and spiritual decline of recent times. This model tends to try to level out natural differences between people, promotes mediocrity and deprives the individual of his specific place and function within the world. | ||
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In this political system, the people are transformed into a mass and a market of voters, where everyone is worth the same, one vote, the people lose their qualitative value and end up degrading to a simple numerical quantity. An illusion is created that the masses can truly choose their leaders, with the electoral process being a mask that conceals systematic deception. | In this political system, the people are transformed into a mass and a market of voters, where everyone is worth the same, one vote, the people lose their qualitative value and end up degrading to a simple numerical quantity. An illusion is created that the masses can truly choose their leaders, with the electoral process being a mask that conceals systematic deception. | ||
=[[File:GauchitoGil.png]]Gauchito Gil[[File:GauchitoGil.png]]= | |||
==[[File:Histval.png]]History[[File:Histval.png]]== | |||
Antonio Plutarco Cruz Mamerto Gil Nuñez was a rural gaucho, typical of the Argentine Mesopotamia, he worked as a cattle rustler, that is, he stole cattle from ranches, this to give them to the poor, this earned him being persecuted by the police. At one point he was recruited to assist in the War of the Triple Alliance and later he was recruited by the Autonomist Party to fight against the Liberal Party in the Corrientes Civil War, but he deserted due to not wanting to shed the blood of his fellow countrymen. | |||
He was captured and beheaded. Before being executed, Gil told his executioner that he should pray on his behalf for the life of his son, who was very ill. When the executioner returned home, he saw his son dying. Despite his initial skepticism, he decided to pray to Gil and his son was miraculously healed. The Corrientes tradition says that invoking the blood of an innocent is miraculous. After this, the executioner returned to where Gil's body was to ask for forgiveness and gave him a decent burial. Word of his person spread and people built a shrine for him that was expanded. | |||
This legend was only spread in Corrientes until the mid-90s, when thousands of Corrientes residents emigrated to more urban areas bringing their saint with them, apart from being a very popular faith among truck drivers, who build sanctuaries on the sides of the roads. | |||
==[[File:Esoteric Theocracy.png]]Esotericism in Gauchito Gil[[File:Esoteric Theocracy.png]]== | |||
Gauchito Gil is the heroic archetype of a differentiated man, transcending spiritually through sacrifice. He represents a process of initiation where physical death is not the end, but a step towards a higher plane of existence where he became immortal, transcending the mundane to be venerated on a higher plane. | |||
The primordial tradition is closely connected to his figure, being an intermediary between the physical world and the spiritual world, his rejection of war that is not justified by spiritual reasons and his connection with the earth. | |||
=Relationships= | =Relationships= | ||
==Good== | ==Good== | ||
Latest revision as of 09:49, 14 October 2024
 |
Self Insert "People can really believe anything these days!" - Ismism This page is meant to represent NenazosGang's political views. Please do not make any major edits without their permission. |
 |
Work in Progress "I'll be done any day now!" - Still-Being-Drawnism This page is not done yet and may still contain inaccurate information or miss important details. |
"Be radical, be principled, be absolute, be what the bourgeoisie calls extremist: give yourself up without counting or calculating, do not accept what they call the reality of life and act in such a way that you will not be accepted by that kind of 'life', never abandon the principle of struggle."
Julius Evola
"To be a true revolutionary, a communist, one must be an ardent patriot, a true nationalist."
Kim Jong-il
Beliefs Nenazo's
Universalization of Juche
The Juche idea is not a simple adaptation of 
Marxism-Leninism to the Korean peninsula, the Juche idea is an original revolutionary philosophy and is not only indispensably Korean.
As an original philosophy, it can be adapted to the material conditions of any part of the world, and that is why the universalization of Juche is possible.
The theses of Juche are universal.
Definition of Nation
For Juche, a nation is a stable and historically constituted community of people, formed on the basis of a common language, territory, economic life and psychological constitution manifested in a common culture and a shared ancestry.
Juche as a Philosophy
Starting Points
Juche philosophy has two starting points: the first is that the masses are the protagonists of the revolution and that the revolution will be victorious only if they are brought into contact with one another, educated and mobilized. The second is that the revolution must be carried out not under the approval and direction of others but with one's own faith and responsibility, independently and creatively solving all the problems that arise in the process.
Problem to which it Responds
The problem that Juche philosophy addresses is that of man's position and role in the world.
Since the problem of the origin of the world is clarified by 
Marxism, Juche philosophy proposes the fundamental problem of philosophy from another perspective: the relationship between the world and man and the position and role of man in the former, giving it a scientific answer.
Basic Principle
The basic principle of Juche philosophy is that man is master of all and decides everything. Man's mastery of all clarifies his position, as the master of the world and his own destiny, dominating and transforming the world on which he exists, not submissively but making it serve him at will and demand. Man's mastery of his destiny means that he takes responsibility for his destiny and shapes it according to his will.
Man's mastery of all clarifies his role in transforming the world, placing himself as the primary one in transforming the world and shaping his own destiny.
These two are related, since his role as master of the world is determined by his role in transforming the world, and his role in transforming the world is determined by his role as master of the world.
Social Entity
In Juche philosophy, the idea that man is a social being is based on the premise that philosophical research on man is carried out from there. Man as a social being means that he maintains his existence by forming the collective within social relations. In Juche philosophy, the social being has its own meaning, which is determined by the essential attributes of man.
Essential Attributes of Man
The essential attributes of man in Juche philosophy are three: Independence, Creative Spirit and Consciousness. These attributes are peculiar to man and are alien to other material beings.
Independence: This is the attribute of a social being, by which, being the master of the world and its destiny, he wants to live and prosper independently. He is motivated to overcome nature and its restrictions, opposing all forms of social subjugation and transforming everything to put it at his service. For man, independence is life, referring to socio-political life. If physical life is life for man as a biological organism, socio-political life is life for man as a social being. As a social being, he values socio-political life more than physical life, so even if he is marginalized from society and loses his political independence, he is not very different from a dead person.
Creative Spirit: This is the attribute by which a social being transforms the world and forges his destiny, allowing him to renew and make useful the obsolete elements of nature and society. Thanks to the creative spirit of man, new phenomena and things different from those that exist are born. He not only creates what is new but also produces what is necessary for living, transforming nature and society.
Consciousness: it is the attribute of the social being by which he determines all the activities directed at knowing and transforming the world and himself. It enables him to know the world and the legitimacy of its evolution, and to transform his surroundings as he sees fit. Before his cognitive and transformative activities, man reflects by projecting his actions, being the first step of all cognitive activities and the main factor that ensures those with defined ends. That is why man does not sit idly by when faced with problems but actively overcomes them.
The three are connected, since independence is the factor that fosters the creative spirit, the creative spirit guarantees that independence is achieved and consciousness constitutes the premise of the first two attributes, since it ensures the exercise of independence and the creative spirit.
Man and the World
For Juche, the world is an object to be mastered and transformed by man, and nature and society are the objects that serve the independent achievement of man and his interests. Man is the highest being, the most powerful and special being in the world; other material beings have a relationship of dependence and restriction with nature and society, while man has a relationship of domination and submission with nature. This does not mean that man dominates absolutely all things and phenomena in the world. There are still many things and phenomena that are beyond man's control, but they will soon be mastered by the elevation of man's independent demand and creative capacity in the process of human development.
The transformation of the world by man is nothing but the development and change that are achieved by man in accordance with his independent demands and interests. Only man has the creative capacity to change the world, which is transformed and developed in accordance with the active action and role of its master. This does not mean that all changes in the world are brought about by man. There are countless changes that occur outside of human action. But as man develops into a more powerful being and his role in transforming the world increases, it expands.
Therefore, Juche makes it clear that the world is transformed according to man's energetic activities, in his favor and in accordance with his development. In accordance with energetic activities, because it develops thanks to man's independent, creative and conscious activities, it is never transformed by itself in favor of man and no being except man can transform it. In favor of man, because the transformation of the world works for the greater realization of man's independence, because the realization of independence is the main goal of man's activities and his independent demand is constantly increasing. Therefore, all human activities to transform the world are carried out in the direction of achieving this goal. In accordance with man's development, because the transformation of the world is always carried out in accordance with the level and pace of development of its owner. As man develops, his role in transforming the world will increase. As man develops, he plays an ever-greater role in transforming the world, raising the level of the world and accelerating its speed.
Therefore, Juche takes the standpoint of judging the world with man as the center and considering change in the light of human activities. This means treating the world in a way that is most favorable to man, that is, analyzing, evaluating and dealing with all things and phenomena based on the interests of man. The goal of knowing and transforming the world does not lie in the process itself, but in the interests of man. Therefore, cognitive and practical activities should not be limited to regarding the various things and phenomena in the world as mere objective existences, but should be analyzed, evaluated and dealt with based on the interests of man. Therefore, there are two important requirements for treating the world from the interests of man: Taking as the supreme principle the defense of man's independent right and interests in all activities. Subordinating all problems arising in cognitive and practical activities to the realization of man's independent demand and interests.
To consider change and development as fundamental to human activities means to consider them from the point of view of man's dynamic activities that transform the world for well-defined purposes according to his will and demand. As we said, the change of the world can only occur through man's dynamic activities, therefore in change and development the dynamic activities of man constitute the fundamental. There are two main requirements in this: To take as the first process the formation of man as a more powerful being in all activities aimed at transforming nature and society. To solve all problems arising in cognition and practice by elevating man's creative role.
What is Society?
The Juche idea clarifies the essence of society by taking man as the center. It defines society as a group of people in which they live with social goods and social relations. Society is also a part of the objective world along with nature, but it is a special part of the world that is different from nature because it is a group of people. This is its special characteristic. Society is composed of man, social goods and social relations.
Man, because the emergence of society coincides with the emergence of man. Before man, the world was only nature. With the emergence of man, the world also came to include society. All social phenomena other than nature occur only through man and are concrete expressions of his life and activities. Without man, there is no society and no development of society.
Social relations are those established between people in the process of social life. People are linked by certain relations based on requirements to forge their destiny. These relations are precisely social. These are indispensable conditions for the existence and development of society, for only through them can society, the collective of people, be formed and developed. Only under the condition of living and acting in social relations can people form society and develop it with joint strength. Man is the master of these relations, since he creates, renews and develops these relations; for his existence and development, man establishes social relations with initiative and continually develops them. Of course, these have a strong influence on man, but he does not adapt to them meekly, but develops them on his demand.
Social goods, of which man is the master, are created by him and serve him. Of course, when creating new goods, man is subject to the restrictions of existing material and spiritual goods. Without material goods such as the means of production, man cannot enjoy material life as a social being, and without spiritual goods, among other social ideologies and sciences, he cannot enjoy ideological-cultural life as a social being. But all these social goods are created by man, without him none of them can be imagined.
Transforming Man, Nature and Society
Historical-Social Movement
Political Independence
Economic Self-Sufficiency
National Self-Defense
Solar Dialectic
Let us first define dialectics: Dialectics is the movement of contradictions in reality.
Solar versus Telluric
The first contradiction, solar versus telluric, is elucidated. That which represents hierarchy, primordial tradition and spirituality is identified as solar, while telluric symbolizes decadence, materialism and chaos.
This contradiction is reflected everywhere, we could take as an example the national vision, where the connection with the primordial tradition and self-sufficiency embody the solar principle, since they aim to maintain the spiritual sovereignty of the nation, while foreign influences removed from the primordial tradition are manifestations of the telluric.
Only under the leadership of a transcendental figure, with spiritual ascension and consolidation of the organic state, can cosmic order be restored and these contradictions overcome.
Trascendental Leader versus Masses
The second contradiction is clarified: the transcendental leader versus the masses. The masses, in their passive and decadent condition due to living in modernity, are incapable of reaching the transcendental level necessary to lead. This is why the transcendental leader, belonging to the spiritual aristocracy, must appear in his condition of superior essence and greater connection with the spiritual, he must guide the masses to fulfill their destiny.
This leader is not just a politician, he is the one who embodies the solar principle in its entirety and whose authority comes from a spiritual legitimacy, not just an earthly one. Without this spiritual warrior, the masses lack direction and purpose, so to resolve this contradiction, absolute unity between the leader, the party and the people is necessary; the masses must submit to the spiritual and hierarchical guidance of the leader.
National versus Imperial
The third contradiction, the national versus the imperial, is elucidated, speaking in modern terminology. The national is that which is attached to primordial tradition, is that which is connected to a higher transcendental order and that which promotes spiritual sovereignty, while the imperial is the manifestation of materialistic decadence, being an extension of the telluric order, since this imperial force is motivated by mere material conquest and has no spiritual basis.
Self-sufficiency aligned with cosmic principles is the resolution to resist external telluric influences; only with a solar rebirth through the restoration of spiritual and hierarchical values will it be possible to survive the decadence of the modern world.
Rise versus Decline
The fourth contradiction, ascension versus decay, is elucidated. Ascension is the manifestation of alignment with the solar principle, while decay is the manifestation of embracing telluric materialism. Only the organic state anchored in a leader anchored in transcendental values can be constantly vigilant against telluric decay, internal or external, staying aligned with its spiritual destiny.
National Historical Transcendentalism
Subject of the History
For National Historical Trascendentalism, the subject of history is the transcendental leader, the one with the greatest connection to the primordial tradition, whose vision and spiritual strength allow the transformation of society by guiding the masses through the contradictions of modernity. The leader is the reflection of the spiritual aristocracy, representing a higher will connected to the highest spheres of spirituality and transcendence, possessing a higher consciousness.
Despite this, the masses have an important role, since as we see in the organic state, they have a defined role as part of society, this defined role is to materialize the leader's vision. History is not the result of the collective acts of the masses, but of the ideas and acts of the great personalities with the greatest connection with the transcendental, for this reason the leader is the historical subject, the one who molds history.
Here Nietzsche's concept of the will to power comes into play. History is not a linear process determined by material factors, but rather an arena in which superior men impose their will on the world. The leader is the bearer of this will to power, history being the result of his conscious action that embodies the destiny of the nation and realizes it through his will.
Voluntarist Idealism
Will as Creation
Juche emphasizes that man is the master of his own destiny, opposing those who believe that humans are subject to forces beyond their will, which is why it postulates that there is nothing that man cannot do if he wants to. This is where the will comes in as a creative force that can shape reality, in a concept similar to Nietzsche's Übermensch, who through his will creates his own values and ideas in a world that has lost absolute truths.
The Left Hand Way
Taking the concept of Evola's Left Hand Way, which proposes the search for self-transformation and the realization of human potential, we can further emphasize how the development of man is at the same speed as his will desires.
Government
Songun
Neo-Hobbesian Model of Society
Juche has a neo-Hobbesian model of society, postulating that the leader is analogous in function to the human brain and the party is its nervous system, carrying out the brain's instructions, and finally the masses serve as flesh and blood, carrying out the brain's instructions.
For Juche, ethnicity is the foundation pillar of the formation of a society, nations are a way of life that transcend economic divisions. Kim Jong-il says in his work “On a Correct Understanding of Nationalism” that a bourgeois Korean and a proletarian Korean share the common interest of opposing those foreigners who want to subjugate Korea.
Since ethnicity and nation are an intrinsic part of human beings, any attempt to deprive man of his ethnic origins and national feelings is seen as an attempt to deprive him of his independence, therefore the main geopolitical antagonism for Juche is in the struggle between capitalist globalism, which seeks to destroy cultural idiosyncrasies and lineages, and nationalist socialism, which seeks to preserve the unique nature of all nations and peoples.
Hyo
'Hyo' or Filial Piety is a concept from the Confucian tradition, where the relationship between the leader and the people is similar to the relationship between a father and his son. The Juche doctrine uses this concept to transfer it to its leadership, in which the Korean people are intertwined with their leadership in a mutual way both in life and death, both in happiness and in hard times, etc.
This concept is misunderstood by the West, which pejoratively calls it "personality cult".
Suryong
Although Juche recognizes the equality of all men in terms of rights and duties among themselves, it does not believe that men are equal in abilities; Juche is a meritocratic system whereby everyone must perform the jobs for which they have natural aptitude.
Basing their historical conception on the leader, they posit that it is a succession of events based on ideas created by the leaders. The leader is seen as a person born to rule, and is in some ways different from the masses, loving and serving them but not being part of them. Leadership qualities are hereditary and that is why the Kims share a superior lineage.
The leader is considered to be the centre of the socio-political body (party, people and army), and is responsible for the ideological unification, organisational cohesion and the unity of the moral obligation of the party, the army and the people. He conceives the guidelines of the revolution, develops and enriches them, explaining to the masses the path of the revolutionary struggle.
Social
Spiritual Race
The spiritual race is a state of being, which reflects one's spiritual connection to the transcendent values of one's community. It is not determined by one's physical characteristics, but by one's sense of belonging and spiritual heritage that links one to the values and traditions of one's nation.
The homeland is not only the modern state, but the expression of a spiritual force linked to a higher destiny, reflected in the customs of such a society. For this reason, identity goes beyond the material, transcends biological characteristics and connects the individual with a transcendent force that gives him a purpose.
What really defines a civilization or race as superior is not its physical characteristics but its ability to connect with higher values and a metaphysical dimension. For this reason, there is a spiritual aristocracy, those people who are most capable of connecting with the sacred, these are the ones who lead society since their authority is legitimate because it has a spiritual and transcendent foundation.
National Class War
In Juche, class struggle does not disappear, but is subordinated to the national cause and the struggle for sovereignty. The contradiction between the nation seeking its sovereignty and the external forces seeking to subjugate it.
The working class, instead of fighting against the local bourgeoisie, joins the leadership of the party and the state in a joint struggle to protect and build the socialist nation. It acts as the vanguard of this struggle, but not against the local bourgeoisie, but against external threats.
The class struggle is not based on class consciousness, but on loyalty to the leader. The popular masses are mobilized both to end capitalist relations of production and to maintain unity under the supreme leadership, oriented towards the protection of the state against any internal or external threat.
Volksgemeinschaft
Evola's Backhand Return
Primordial Tradition
The primordial tradition is that set of spiritual and metaphysical principles that underlie the oldest and most authentic civilizations. These are transcendent, universal, eternal principles, prior to and superior to any historical or cultural development.
Modern decadence is the result of forgetting this tradition, a tradition that organized the greatest and most heroic civilizations; forgetting it leads to the spiritual and moral downfall of contemporary societies, marked by egalitarianism and materialism.
Differentiated Man and Common Man
There are two types of human beings: the differentiated man and the common man.
The differentiated man is one who has reached a higher level of spiritual consciousness and has developed the ability to transcend ordinary life. This man does not submit to the dictates of modernity or to material pleasures, but lives according to higher, spiritual principles. This type of man is able to maintain his integrity in a decadent world, being the role model for those who wish to resist and transcend modernity.
The common man is immersed in the material world and spiritual decay, without a true connection to the primordial tradition, he is subjected to the worldliness of modernity and material pleasures, he is the model of what not to do.
Heroism
Heroism is a key virtue for increasing spiritual connection. The hero is someone who faces life and destiny with courage, overcoming the challenges of material existence, being the archetype of the warrior not only capable on the battlefield, but also as a spiritual figure who, through the confrontation with death, can achieve a form of transcendence.
The heroic individual lives according to higher principles and in accordance with primordial tradition, maintaining his integrity in a world that is crumbling. This is why in Metaphysics of War, Evola internalizes how war, only when it is for spiritual reasons, can be a path to spiritual fulfillment for man by allowing the hero to manifest in him, becoming a way to immortalize him.
The Organic State
The organic state is one that is structured in a hierarchical and functional way, similar to the functioning of the human body, where each part of society has a defined role and is subordinate to a higher whole that gives meaning and purpose to the whole, this hierarchy is not based on egalitarian or economic criteria, but on the spiritual and qualitative differences between individuals. Society must be governed by a spiritual elite, which has a direct connection with the primordial tradition and is aware of the universal and transcendental principles, this elite is called to guide the rest of society.
It is not an arbitrarily imposed hierarchy, but rather it reflects the cosmic and natural order, where each individual performs his function in harmony with that higher whole; in this model there is no separation between the political order and the spiritual order, the ruler is also a spiritual figure, being an incarnation of a transcendental will, his authority does not emanate from popular approval but from his alignment with higher spiritual principles, which grants him absolute legitimacy to lead the state.
In the organic state, work and social functions also have a sacred meaning, each social role is part of a higher order, not seeing work as a simple economic activity but also as a contribution to the maintenance of the cosmic and social order, aligning all human activities with something higher.
This model is contrary to modern social atomism, which fragments the individual and disconnects him from a higher structure, apart from being contrary to modern social mobility, which disharmonizes society by separating individuals from their roles defined by their natural abilities.
Democracy
Modern democracy is the most evil institution in the world, responsible for the cultural and spiritual decline of recent times. This model tends to try to level out natural differences between people, promotes mediocrity and deprives the individual of his specific place and function within the world.
As a word, it has lost its meaning and now has as its only meaning the same as a qualifying adjective to give someone some moral prestige.
Democracy is the kingdom of the mass man, that man who does not exist as a particular subject but as an abstract entity, a number in statistics, of a mass that is manipulated and mediated by the media and the political culture inoculated by those in power. That is the mass man, the one who lets himself be carried away inertially by any political fashion of the moment and by opinions implanted by those in power.
In this political system, the people are transformed into a mass and a market of voters, where everyone is worth the same, one vote, the people lose their qualitative value and end up degrading to a simple numerical quantity. An illusion is created that the masses can truly choose their leaders, with the electoral process being a mask that conceals systematic deception.
Gauchito Gil
History
Antonio Plutarco Cruz Mamerto Gil Nuñez was a rural gaucho, typical of the Argentine Mesopotamia, he worked as a cattle rustler, that is, he stole cattle from ranches, this to give them to the poor, this earned him being persecuted by the police. At one point he was recruited to assist in the War of the Triple Alliance and later he was recruited by the Autonomist Party to fight against the Liberal Party in the Corrientes Civil War, but he deserted due to not wanting to shed the blood of his fellow countrymen.
He was captured and beheaded. Before being executed, Gil told his executioner that he should pray on his behalf for the life of his son, who was very ill. When the executioner returned home, he saw his son dying. Despite his initial skepticism, he decided to pray to Gil and his son was miraculously healed. The Corrientes tradition says that invoking the blood of an innocent is miraculous. After this, the executioner returned to where Gil's body was to ask for forgiveness and gave him a decent burial. Word of his person spread and people built a shrine for him that was expanded.
This legend was only spread in Corrientes until the mid-90s, when thousands of Corrientes residents emigrated to more urban areas bringing their saint with them, apart from being a very popular faith among truck drivers, who build sanctuaries on the sides of the roads.
Esotericism in Gauchito Gil
Gauchito Gil is the heroic archetype of a differentiated man, transcending spiritually through sacrifice. He represents a process of initiation where physical death is not the end, but a step towards a higher plane of existence where he became immortal, transcending the mundane to be venerated on a higher plane.
The primordial tradition is closely connected to his figure, being an intermediary between the physical world and the spiritual world, his rejection of war that is not justified by spiritual reasons and his connection with the earth.
Relationships
Good
Socialist World Republic — We don't agree on everything, but I like you and we both support Juche.
Meh
Distributist Reactionaryism — I don't like most of your opinions, but I appreciate your opposition to capitalism and modernity.
Venatrixism — Good with Nietzsche's influence, although in general terms I don't like your postmodernism very much.
No
Brazilian Liberalism — You represent most of the postmodern degenerations of the West, your model is inevitably inclined towards external subjugation.
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