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"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
Juche
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.
Subject of History
The subject of history is the one who initiates and develops the social-historical movement. The Juche idea scientifically elucidates that the subject of history is the popular masses, meaning that they are at the center of history and drive the social movement, that is, they are the ones who initiate and develop the social-historical movement. The popular masses are the social collective, mainly the workers, bound together by the community of independent demands and creative activities. The popular masses are made up of the workers, who are those classes and strata that really contribute to social development with their creative activities, and for this reason they are called the working classes. Their class composition is not invariable but changes according to the process of social-historical development. The main pattern that determines who they are is not the class social origin but the idea that each one has. The ideological foundation that unites the popular masses and people of all classes and strata is the socialist idea and the idea of loving the country, nation and people.
The masses are the subject of history, since all socio-historical movements take place and are driven by the masses. Therefore, after a certain development, they are also the independent subject of history. In order to become the independent subject of history, the emergence of a progressive working class is needed, which constitutes the material conditions for verifying the independence of the masses.
A strong cohesion of the masses with the revolutionary army as its core and bulk is a guarantee for the development of the masses as an independent subject of history. In order to protect themselves from counter-revolution, the party and the people must unite with the army. Only with the help of revolutionary armed forces can the masses maintain their existence and position themselves as an independent subject of history.
Finally, the decisive factor that allows them to be the independent subject of history is the leadership of the great leader and the revolutionary party. The masses can only become the independent subject of history under the guidance of the leader and the party.
Transforming Man, Nature and Society
Historical-Social Movement
The Leader
Political Independence
Economic Self-Sufficiency
National Self-Defense
Juche Dialectical
Let us first define dialectics: Dialectics is the movement of contradictions in reality.
For Juche dialectics, there are four main contradictions:
Geopolitics: Independence against Subjugation
The first is the struggle between sovereign nations and imperialist nations, on one side is the nation that seeks, through its people and leader, full political, economic, cultural, ethnic and military sovereignty. On the other hand, there are external forces that seek to end this search for sovereignty through their hegemony, attempt to subordinate the nation to their interests and destroy their cultural idiosyncrasy and lineage. The resolution of this contradiction lies in self-reliance (Juche) and unity between the people, the party and the leader. The strengthening of internal capabilities, both in the army and in the economy, together with unwavering loyalty to the leadership, makes it possible to overcome any threat and advance the revolutionary process.
Policy: Union against Fragmentation
For the second main contradiction, Juche emphasizes the importance of the leader, its unity with the people and the party is important to maintain the revolution, no longer just based on the class struggle, which is equally essential, but also relying on the indispensable union of the leader, the party and the masses. This contradiction being that of union and fragmentation, the masses without a leader are a body without a brain.
Geosecurity: Security against Threat
The third main contradiction is between security and threat (external or internal), For Juche, the army is not only an instrument of defense but also a productive and protective force of the socialist state. This contradiction is resolved by Songun politics, that gives priority to military power and ensures sovereignty against external threats.
Philosophical: Man against Nature
Juche Conception of History
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
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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