UNIFICATION THOUGHT

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i Unification Thought Dr. Sang Hun Lee the Reader: book you now hold in your hands is the first full translation of Unification Thought from the original Korean to English. Translation of abstract thought from any tongue to another is at best difficult, and in this case faces the challenge of passage from an Oriental language to a Western one. hope that by this work a path has been opened up, one not strewn with stumbling blocks (literary and otherwise) but one by which the spirit of our civilization, the mind of the reader, and the spirit of Unification Thought can unite in a fruitful new understanding. al capital letters are used for words and phrases describing organic parts of the structure of the Principle presented herein; otherwise we leaned toward the current style of avoiding capitalization. Italics are used for foreign words and phrases except in cases of frequency of appearance. Quotation marks, besides their familiar applications, enclose the first appearance of terms used in an unusual or technical way, and twice set off neologisms used to conform to the Korean as much as possible. Contents Preface / xiii Part I - Fundamental Theory Ontology Introduction The Significance and History of Ontology The Meaning of Existence 1. Traditional Ideas of Existence 1. Objects of Ontological Study in Ancient Times 2. Medieval Concepts of Existence 3. Modern Concepts of Ontology 4. Current Concepts of Ontology 2. Ontology Based on the Unification Principle Section A - Basic View Section B - Concepts of Existence Section C - The Theory of the Original Image (Divine Image) 1. The Contents of the Original Image a. Divine Image b. Divine Character (Divinity) 2. The Structure of the Original Image a. The Formation of the Four Position Base Centering on Heart (i) Inner Quadruple Base (ii) Outer Quadruple Base (iii) The Inner Structure of the Hyung Sang (iv) The Identity-Maintaining (Static) Quadruple Base, and the Developing (Dynamic) Quadruple Base

description

A book about God True Love and Humankind

Transcript of UNIFICATION THOUGHT

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Unification Thought

Dr. Sang Hun Lee

To the Reader:

The book you now hold in your hands is the first full translation of Unification Thought from the original Korean to English. Translation of abstract thought from any tongue to another is at best difficult, and in this case faces the challenge of passage from an Oriental language to a Western one.

We hope that by this work a path has been opened up, one not strewn with stumbling blocks (literary and otherwise) but one by which the spirit of our civilization, the mind of the reader, and the spirit of Unification Thought can unite in a fruitful new understanding.

Initial capital letters are used for words and phrases describing organic parts of the structure of the Principle presented herein; otherwise we leaned toward the current style of avoiding capitalization. Italics are used for foreign words and phrases except in cases of frequency of appearance. Quotation marks, besides their familiar applications, enclose the first appearance of terms used in an unusual or technical way, and twice set off neologisms used to conform to the Korean as much as possible.

Contents

Preface / xiii

Part I - Fundamental Theory

Ontology

Introduction

The Significance and History of Ontology

The Meaning of Existence

1. Traditional Ideas of Existence

1. Objects of Ontological Study in Ancient Times

2. Medieval Concepts of Existence

3. Modern Concepts of Ontology

4. Current Concepts of Ontology

2. Ontology Based on the Unification Principle

Section A - Basic View

Section B - Concepts of Existence

Section C - The Theory of the Original Image (Divine Image)

1. The Contents of the Original Image

a. Divine Image

b. Divine Character (Divinity)

2. The Structure of the Original Image

a. The Formation of the Four Position Base Centering on Heart

(i) Inner Quadruple Base

(ii) Outer Quadruple Base

(iii) The Inner Structure of the Hyung Sang

(iv) The Identity-Maintaining (Static) Quadruple Base, and the Developing

(Dynamic) Quadruple Base

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(v) The Inner Structure of the Logos (the Inner Developing Quadruple)

b. The Chung-Boon-Hap Action or the Origin (Thesis) Division-Union

(Synthesis) Action

c. The Structural Unity of the Original Image

Section D - The Being Image of Existing Beings

1. Individual Truth Body

a. Universal Image

(i) Sung Sang and Hyung Sang

(ii) Positivity and Negativity

(iii) Logos and the Harmony between Positivity and Negativity

(iv) Subject and Object

(v) Paired Elements and Opposition

b. Individual Image

(i) The Location of the Individual Image

(ii) The Monostratic Nature of the Individual Image

(iii) The Individualization of the Universal Image

(iv) The Individualization of the Chung-Boon-Hap Process

(v) The Individual Image, Idea and Concept

(vi) The Universal and Individual

(vii) The Individual Image and the Environment

2. The Connected Body

a. The Connected Body and Dual Purposes

b. The Connected Body and the Original Image

Section E - The Yang Sang ("Status-Image") and the Position of the

Existing Being

1. The Yang Sang of Existing Beings

2. Position of the Existing Being

3. The Various Types of Circular Movement, and Developing Movement

(i) Types of Circular Movement

(ii) Development and Spiral Movement

(iii) Direction of Developing Movement 103

(iv) Purpose, Law, and Necessity in Development 105

Section F - Existing Form of Being

3. Critique of Major Traditional Viewpoints of Substance

(i) Plato (427 - 347 B.C.)

(ii) Aristotle (384 - 322 B.C.)

(iii) Thomas Aquinas (1225 - 1274)

(iv) Descartes (1596 - 1650)

(v) George Wilhelm Hegel (1770 - 1831)

(vi) Karl Marx (1818 - 1883)

(vii) Oriental Philosophy -Sung-Ih Hak

Part II - Partial Theories

1. Theory of the Original Human Nature

Section A - Meaning and Necessity of the Theory of the Original Human

Nature

(i) Necessity of the Original Human Nature

(ii) Original Nature and Fallen Nature

Section B - The Original Nature

a. The Original Nature and Essence

b. The Original Nature and Existence

Section C - The Original Human Nature Pursued by Existentialism

1. The Existentialists' Views on Existence and Man

(i) Kierkegaard's "Individual"

(ii) Nietzsche's Superman Thought

(iii) Jaspers' Limit Situation

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(iv) "Existence" of Heidegger

(v) Subjectivity of Sartre

(vi) Summary

2. The Critique of Each Existentialist Philosophy and View of Humanity

(i) Critique of Kierkegaard

(ii) Critique of Nietzsche

(iii) Critique of Jaspers

(iv) Critique of Heidegger

(v) Critique of Sartre

Section D - The Original Human Nature Viewed from the Unification

Principle

1. Being with Divine Image

a. Sung Sang and Hyung Sang (Perfectness)

b. Positivity and Negativity (multiplication and norm)

c. Individual Image in God

2. Being in Position

a. Being with Object Position

b. Being with Subject Position-Dominion

c. Being with an Intermediary Position

3. Being with Divine Image

a. Being with Heart

b. Being of Logos (Norm)

c. Being with Creativity

Section E - The Original Nature and Second Nature

(i) The Difference between the Original Nature and the Second Nature

(ii) The Communists' View of the Original Nature

2. Epistemology

Section A - The Meaning of Epistemology and the Process of its Formation

(i) The Origin of Epistemology

(ii) Novum Organum of Francis Bacon

Section B - Traditional Epistemology Viewed from the Contents of Cognition

1. Epistemology Emphasizing the Object Only

a. From the Viewpoint of the Source of Cognition-Empiricism

b. From the Viewpoint of What Is the Essence of Cognition-Realism

2. Epistemology Emphasizing the Subject Only

a. From the Viewpoint of the Source of Cognition Rationalism

b. From the Viewpoint of the Essence of Cognition Subjective Idealism

Section C - Traditional Epistemology Viewed from the Cognition Method

1. The Transcendental Method of Kant

(i) The Unification of Empiricism and Rationalism

(ii) Matter and Form

(iii) Ding an Sich ("Thing-in-Itself")

(iv) Cognition Form

2. The Dialectical Method of Marx

(i) The Theory of Reflection

(ii) Sensitivity, Reason and Practice

(iii) Absolute Truth and Relative Truth

Section D - The Basis of Epistemology by the Unification Principle

1. Everything is the Object of Man's Pleasure

2. All Things are Objects of Man's Dominion (Control)

3. There is Give-and-Take Action Between the Subject and Object

Section E - Unification Epistemology (Epistemology Based on the

Give-and-Take Law)

1. Critique of Traditional Epistemologies

(i) Why Subject and Object Exist

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(ii) The Object Must Exist Outside 188

(iii) Is the "Thing-in-Itself" (Ding an Sich) Unknowable?

2. The Give-and-Take Relation between the Subject and Object and the

Activity of Cognition

3. The Development of Cognition

4. The Ground and Method of Cognition

a. Appraisal and Correspondence

(i) Is the Mind a Tabula Rasa (Blank Tablet) by Nature?

(ii) There Must Be An Appraisal of Correspondence

(iii) Man Has the Prototypes of All Things Within Him

(iv) The Prototypes Exist Deep in the Latent Consciousness

(v) Cognition is the Unification of the Outside and Inside

b. The Similarity of Content and Form

c. Transcendence and Priority

(i) The Priority of the Prototype

(ii) The Development of the Prototype

d. Spiritual Cognition

5. Summary and Conclusion

3. Axiology

Section A -The Significance of Axiology

Section B - The Theoretical Foundation of Axiology

(i) Dual Being

(ii) Dual Purposes

(iii) Dual Desires

Section C - The Kinds of Value

(i) Truth, Goodness and Beauty

(ii) Love

(iii) Holiness

Section D - The Essence of Value

(i) The Essence of Value

(ii) The Purpose of Creation

(iii) The Give-and-Take Action of Relative Elements and Harmony

Section E - The Decision of Actual Value and the Standard of Value

(i) The Decision of Actual Value

(ii) Subjective Action

(iii) The Importance of the Subjective Conditions

(iv) The Standard of Value

(v) Relative Elements and Absolute Elements

Section F - Present Day Life and Value

(i) The View of Purpose and Value

(ii) The Necessity of a New View of Value

4. Ethics

Section A - The Necessity of Unification Ethics and its Origin in the

Unification Principle

a. The Necessity of Ethics

b. The Basis of Ethics in the Unification Principle

Section B - The Definition of Ethics

Section C - Ethics and Morality

Section D - Family Four Position Base and Ethics

a. God's Ideal of Creation and the Family Four Position Base

b. The Actualizing Process of Love

c. The Principle of Order in Ethics

d. Order and Equality

Section E - Critique of the Traditional Theories of Goodness

a. Critique of the Modem Viewpoints of Goodness

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(i) Bentham's Utilitarianism

(ii) The Categorical Imperative of Kant

b. Critique of the Current Viewpoints of Goodness

(i) The Intuitionism of Moore (1873 - 1958)

(ii) The Emotive Theory of Logical Positivism

(iii) The Instrumentalism Theory of Pragmatism

5. Theory of History

Section A - The View of History by the Unification Principle

(i) The History of Sin

(ii) The History of Re-creation and Restoration

Section B - The Character of History According to the Unification

Principle

1. Re-Creation by the Logos

2. The Goal and Direction of History

(i) Hegel's View of History

(ii) Marx's View of History

(iii) Spengler's View of History

(iv) Toynbee's View of History

3. The Laws of History

Section C - The Laws of Re-Creation in History

1. The Laws of Creation

2. The Laws of Restoration

Section D - The Unity, Individuality and Difference of Historical

Development

(i) The Unity of Historical Development

(ii) The Individuality of Historical Development

(iii) Differentiation of Historical Development

Section E - The Laws of Historical Development and the Method of Studying

History

(i) The Basic Laws of History

(ii) History and the Give and Take Law (G-T Laws)

(iii) The Law of Will-Action

(iv) The Historic View of the Struggle between Good and Evil

(v) Development by the G-T Action or by Struggle?

(vi) The Essence of Struggle

Section F - The Pattern of Historical Development

1. From the Providential Viewpoint

(i) The History of God's Words

(ii) The Providence of Parallel Periods

2. From the Viewpoint of Religion and Politics

(i) The Law of Dominion of the Center

(ii) The Four Types of Society

(iii) The Reasons for the Formation of the Four Societies

3. From the Viewpoint of Economy

(i) Mutual Relationships of Religion, Politics and Economy

(ii) The Developmental Steps of Economy

(iii) The Inequality of the Development of Religion, Politics and Economy

in the Period of the New Testament

(iv) The Development Stages of the Economy in the New Testament Age

Section G - History and Culture

1. The Central Providence and Peripheral Providence in Cultural History

(i) The Central Providence of Cultural History

(ii) Peripheral Providence

2. Sung Sang Culture and Hyung Sang Culture

(i) Hebraism and Hellenism

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(ii) The Sources of the Two Cultures

(iii) The Termination of History is a Unified Culture

Preface For a long time, mankind has expected, by the progress of science, to realize a society of well-being

filled with freedom, peace, and prosperity. Today, however, in spite of the arrival of an unprecedented

scientific age when even manned spacecraft travel to the moon, threats to freedom and peace still remain as

does poverty existing in the midst of abundance. Furthermore, incessant social chaos and international

disputes still occur. If this situation is to continue, the future of mankind looks indeed gloomy.

Today's regrettable reality is that many people are losing sight of the significance and direction of their lives

due to the present overemphasis on science and technology. All the traditional authority systems and views

-of value are collapsing, and the value standard by which we decide the direction of politics, economy,

society, culture, and the like is becoming very faint. In the advanced nations, it is hard to maintain the

status quo even by outer binding forces such as the constitution and laws, and an unreasonable way of

thinking, that anybody can do anything he wants, is gradually prevailing. In many countries, social crimes

are inevitably increasing under this absence of morality, and illegality and decadence rapidly spreading.

Taking advantage of this confusion, communism, which is a pseudo-value system, is eroding the Free

World both in public and in secret. Professing to be the best value standard, communism is instead giving

rise to social confusion under the pretenses of pacifism and humanism. On the other hand, however, in the

communist camps themselves peoples' human rights are infringed upon and human dignity is disregarded

through methods of despotic terrorism. Hence, liberalism confronts communism throughout the world and

there is no international dispute or war that is not interfered with directly or indirectly by the communists.

Moreover, unrest still remains throughout the world, and we can foresee the possible outbreak of

unexpected problems due to communist provocation.

What is the best way to save mankind from such fear and crisis? What is the true way to protect freedom

and establish peace? And who can undertake such a task? He must be a zealous intellectual who is deeply

devoted to the accomplishment of human welfare and transcendent of national differences. It is certain that

the future of mankind depends upon a man of this caliber. Now must be the time for all sincere and zealous

liberalistic intellectuals to boldly undertake this historical task and make all possible mental efforts to

establish the genuine freedom and peace of mankind.

One of the necessary conditions of this time is the establishment of an ideological system which is able to

meet the needs of the times. In such a situation, I am going to introduce a new system of thought. This is

the thought of Mr. S. M. Moon who originally founded the Unification Principle in Korea. These Principles

are now taught throughout the world. Because this thought is considered to be an answer to the times, I am

going to introduce its outline in this book.

This thought is theistic in standpoint; it assumes Creation by God and the action of Divine Providence in the

process of human history. For that reason, this thought has found the ultimate cause of today's social chaos

and international disputes to be at the beginning of history. It attempts to solve the various realistic

problems in a new dimension. By recognizing the Fall of Man at the beginning of history, the action of the

Divine Providence in the process of human history, and the partial responsibility of man, this thought is

trying to approach the solution of today's problems.

Since the thought is extensive and profound, it seems to include the essentials of various traditional

philosophical and religious thoughts. However, I feel that it was a revelation of God that made the

exposure of the thought possible. The thought originated with the founder of the Unification Principle, and

is called the Unification Thought, in the sense that it contributes to the establishment of human welfare and

a new human culture by the unification of various other thoughts. This booklet is a summary, arrangement

and record of extensive contents. However, I can not but acknowledge that the method of expression is

rather simple and un academic, since it was very hard work for me as I lack the capability to arrange and

systematize the extraordinary contents.

Therefore I ask for the reader's understanding.

The contents of this book, which are based on the Unification Principle, the teachings of Mr. Moon, are

classified into Ontology, the Theory of the Original Nature of Man, Epistemology, Axiology, Ethics, and

the Theory of History. (It is rather regrettable that Logic, Pedagogy, and the Theory of Arts have not been

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translated in time for this edition, but they will be published in the second edition.) Since Ontology is the

most fundamental theory of the Unification Thought, it is dealt with in comparative detail.

As for the other sections, the main contents were only briefly stated. I sincerely hope for the day in the near

future, when a more scientific and systematic handling of the detailed contents is made.

I wonder if I could have introduced Mr. Moon's thought exactly in this book owing to my poor power of

expression. Accordingly, when there is something hard to understand or illogically presented, I am quite

responsible for it. If there is something in this book found to be of value, I sincerely pray for it to be of good

service by making a contribution to the fulfillment of true peace and everlasting welfare on earth, which is

the cherished desire of all mankind.

Seoul, Korea September 12th 1973

|Part I - Fundamental Theory Bibliography

Ontology

Introduction

The Significance And History Of Ontology The Meaning Of Existence

Ontology is the study of existence, reality, or Being. As a field of philosophy, it may deal with the

motivation, process and purpose of all existing beings, with the ultimate cause of existence, and with the

attributes and original nature of substance itself.

It is widely known that throughout the history of Western philosophy the primary philosophical questions

have been ontological ones. The Greek philosophers, including those of Miletos, dealt with the question of

the source of the universe and regarded the cosmic source as being different things such as water, air, soil,

fire, number, idea or eidos. Such a list reveals the great variety of concepts of existence which have been

presented.

Chapter I - Traditional Ideas of Existence

Throughout the development of history the concept of Being, which is the object of ontological study, has

changed. That is to say, in the ancient, Medieval, modern, and current times, the objects which were dealt

with in ontological study, and all the concepts of those beings, have differed.

1. Objects Of Ontological Study In Ancient Times

In ancient time s there was no actual term ontology, but the main object of philosophical study was the

ultimate cause of the universe or arche. This was considered by different philosophers to be many different

things. For example, the ultimate cause was considered to be water by Thales, fire by Heraclitus, einai by

Parmenides, number by Pythagoras, atom by Democritus, idea by Plato and eidos and hyle by Aristotle.

2. Medieval Concepts Of Existence

In the Middle Ages as well, there was no term ontology, because Christian theology dominated all the

spiritual aspects of man's life. However, Thomas Aquinas, the great Medieval theologian, after studying

Aristotle's logic, combined it with theology and formed the scholastic philosophy. Thus during the Middle

Ages, men rationally regarded God as the cosmic substance (ousia or esse), and all other things as finite

beings created by God. Thomas Aquinas, in particular, demonstrated how to prove the existence of God

rationally, and he clarified the relationship between the existence (esse) of God md-essence (essentia) of

God. Thus, although the Middle Ages was a theological age, toward its close, philosophers began to deal

with the ontology of God in the rational and logical Greek way, rather than in the intuitive and mystical

way of Augustine.

3. Modern Concepts Of Ontology

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Coming into modern times, the concept of existence came to have chiefly epistemological contents. That is

to say, existence itself was dealt with as the object of epistemology. The Medieval superhuman and

supernatural view of the world was discarded, and a world view was established which originated in the

Renaissance and which was based on natural science and centered on reason. In the formation of this

modern thought or philosophy, the new methods of philosophical cognition played the most fundamental

role. The methods of cognition of scholastic philosophy such as the deductive and probable methods

developed by Aristotle and Thomas Aquinas were rejected, and both the inductive and rational methods

were asserted. The inductive method, based on experimentation and observation, developed into

empiricism in England; while the rational method, aiming for mathematically "clear and distinct"

understanding developed into rationalism on the continent. Accordingly, epistemology came to be the main

part of modern philosophy with "existence" or "being" considered most significant as objects of cognition.

Thus, each philosopher's view of existence varied according to his view of epistemology. Locke considered

cognitive objects as objective things; Berkeley thought that beings were perceived ideas (esse est percipi);

Descartes regarded both mind and matter as final cause; Leibnitz saw monade as the cosmic substance,

while Hegel thought that reason (Absolute Geist) was the final cause (Substanz).

4. Current Concepts Of Ontology

Modern rationalism and the ideas of the Enlightenment reached their climax in the German idealism of

Kant and Hegel. German idealists were convinced of the harmonious order of the real world, and they

emphasized human dignity and freedom. However, in our own times, as the defects of capitalism came to

light, social unrest spread, and as natural science developed to a high degree, the influence of idealism

lessened. To fill the gap that idealism left, contemporary philosophies appeared such as Marxist

philosophy, which rationalized the theory of violent social revolution; existentialism, which objected to the

leveling of human beings by the development of science, and dealt with the essential human self as

solitary; logical positivism which analytically treated only logic as part of philosophy and transferred most

of what had previously been dealt with in philosophy to the different branches of science, and pragmatism

which claimed that the standard of truth should be whether or not a thing is useful in daily life.

Because of these philosophies, the view of beings of final cause (ouisa) changed in comparison to the

views of the medieval and modern times. Karl Marx and his followers thought that matter alone was

existence or the final cause. Within existentialism, Karl Jaspers dealt with the natural world (Welt) as

objective beings, with human beings as "I-beings" (Ichsein) and with transcendental being (Transzendenz)

as "Itself-being" (Ansichsein). Martin Heidegger saw the essential self (true being) as "being" (existing

modality, Sein) and real or actual man as the present actual being (Dasein); while he called the average

human being, common man (Mann). Logical positivists reject problems concerning beings or final cause

because to them, these problems have no real meaning in philosophy, but rather belong to the realm of

metaphysics. Pragmatism also rejects the problems of essential nature because they are transcendental. The

pragmatists' view of God is that one can recognize the existence of God if using that concept gives one

some practical effect of moral or emotional satisfaction.

It seems good to introduce here the concept of "beings" in phenomenology, which is another contemporary

philosophy. Husserl's phenomenology analytically describes the structure of the phenomenon of pure

consciousness (Reine Bewussein). In Husserl's phenomenology, we have to exclude all preconceived ideas

about the concept of recognition, and have to deal with the object itself as real fact. We have to use the

method of phenomenological epoche. In this case Sache Selbst (things themselves) become the object of

epoche. This Sache Selbst is dealt with as the concept of being by Husserl.

Chapter II - Ontology Based on the Unification Principle (Part 1)

Section A - Basic View

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The Principle of Creation of the Unification Principle is philosophical in nature and deals with ontological

questions. Ontology based on the Unification Principle is the philosophical explanation of the existence of

man. Let me introduce the parts of the Unification Principle that deal with ontology.

(1) Just as the work of an artist is a visible manifestation of its maker's invisible nature, every creation is a

"substantial object" of the invisible deity of God, the creator. (Divine Principle, p. 20.)

This part of the Principle, along with several other parts, describes God's creation and makes it clear that

the created world is the substantial object of God.

(2) How can we know the characteristics of God, who is an invisible being? We can know them by

observing the world of His creation. (Ibid., p. 20)

All things exist through a reciprocal relationship between the dual essentialities of positivity and

negativity. We must also know the reciprocal relationship between another pair of dual essentialities,

which is even more fundamental than that of positivity and negativity. Anything in existence has both an

external form [Hyung Sang] and an internal character [Sung Sang]. 'Me external form [Hyung Sang] is

visible and reflects the internal character [Sung Sang] , which is invisible. Though the internal character

[Sung Sang] cannot be seen, it assumes a certain form, so that the external form [Hyung Sung] resembles

the internal character [Sung Sang] as its visible form. "Internal character" [Sung Sang] and "external form"

[Hyung Sang] refer to the two characters which are the two relative aspects of the same existence. In this

relationship, the external form [Hyung Sang] may also be called a "second internal character," [Sung Sang]

so together we call them "dual characteristics" or "dual essentialities." (Ibid., pp. 21-22)

As Paul indicated, when we examine the factors which all creation have in common, we finally come to

understand that God is the First Cause of the world of creation, and He exists as the absolute subject,

having characteristics both of essential character [Original Sung Sang] and essential form [Original Hyung

Sang]. (Ibid., p. 24)

This part of the Principle clarifies that God is a harmonious being with two polarities (Sung Sang and

Hyung Sang, and positivity and negativity). Then what is the relationship between these two attributes?

The Principle explains it as follows:

What is the relationship between the dual characteristics of character and form and the dual characteristics

of positivity and negativity?

Fundamentally, God's essential character and His essential form assume a reciprocal relationship with His

,.essential positivity" and "essential negativity." Therefore, God's essential positivity and essential

negativity are the attributes of His essential character and essential form. (Ibid, p. 24)

In other words, positivity and negativity are the attributes of Sung Sang and Hyung Sang. Accordingly,

there are positive aspects to Sung Sang (brightness, gladness, manliness, etc.) and negative aspects to Sung

Sang (melancholy, sadness, or womanliness, etc.), and there are both positive forms (convex parts of the

body) and negative forms (concave parts of the body) in the Hyung Sang. [Note: Since God is not physical,

He does not actually contain masculine and feminine nor convex and concave parts but rather, God is the

substance which is the First Cause of positive and negative phenomena, and this constitutes God's

positivity and negativity.]

(3) We have learned so far that each and every creation is God's substantial object which is the manifested

form of the invisible essentialities of God. Every substantial object is called an "individual truth

incarnation." [Individual Truth Body]. Man, being the substantial object of God who was created in His

image, is called the "individual truth incarnation in image" [Image Individual Truth Body]. Since all

creation, other than man, is the symbolic object of God created in His indirect image, it is called the

"symbolic individual truth incarnation" [Symbolic Individual Truth Body]. (Ibid., p. 25)

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The substantial subject and object pair then enter into another give and take action by forming a reciprocal

relationship, through Universal Prime Energy. By forming one unit they become an object to God. In this

manner, God, as the origin, is divided into two separated substances, after which these two again unite to

form one body. We call this process "origin-division-union action." (Ibid., p. 31)

This means that the creation exists by give-and-take, and when we consider this in relation to time, the

give-and-take action appears as the action of "Origin-Division-Union."

God contains within Himself dual essentialities which exist forever. Through Universal Prime Energy,

these two form a mutual or reciprocal relationship which develops into an eternal give and take action.

(Ibid., p. 28)

Each and every creation enters into give and take action between the dual essentialities that form an

individual self by forming a reciprocal relationship through Universal Prime Energy. Through the force of

give and take action, the dual essentialities produce a reciprocal base, which in turn produces a foundation

of existence in an individual self; then upon this foundation, the individual self can stand as God's object

and receive all the power necessary for its own existence. (Ibid., pp. 28-29)

This indicates the constant action of give-and-take through the stages of Origin-Division-Union (Synthesis)

within God and within all creation, which thus resembles God.

Section B - Concepts of Existence

As shown in the previously introduced Unification Principle, even if we include the things made by human

beings, there is nothing in the universe which was not created by God. The material for the things man

creates and man's creativity itself originate from God. Therefore in a broad sense even manufactured goods

can be regarded as part of God's creation.

In the ontology of Unification Thought there are two kinds of beings. One kind of being includes all the.-

things which exist in the universe, and the other kind of being is that which allows all things to exist.

The former kind of being is called "existing being" and the latter kind of being is called the "Original

Being." In addition to these two, Unification Thought also deals with beings in the narrow sense.

Accordingly, there are the three following kinds of concepts of beings in Unification Thought:

1. Original Being

2. Existing Being

3. being (In the narrow sense, it means a specific realm or character, or the fact to exist e.g. animal being

and social being.)

Chapter II - Ontology Based on the Unification Principle (Part 2)

Section C - The Theory of the Original Image (Divine Image)

I will now explain about the ontology of the Original Being (God). The reason the Original Being must be

dealt with in ontology is that all existing beings are patterned after the Original Being. Accordingly, the

attributes of the Original Being should first be clarified in relation to their contents and structure. The

Original Being's attributes are God's polarity and His other natures, which together are referred to in the

terms of Unification Thought as "Original Image" or "Divine Image." Divine Image in the narrow sense

means polarity and "Individual Imaged," while God's other attributes are called "Divinity."

1. The Contents Of The Original Image

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Original Image means the attributes of the Original Being. These attributes are the 91 the attributes and

modalities of all individual beings. According to the interpretation of Unification Thought, the Original

Image has both content and structure.

Here the "content" means each of the natures composing the attributes, and the "structure" refers to the

mutual relationships among the natures. By the Principle of Creation, the Original Image can be explained

as having the polarity of Sung Sang (Original Sung Sang) and Hyung Sang (Original Hyung Sang), the

polarity of positivity and negativity, Individual Images, and Heart, Logos, and creativity. More precisely,

within the Original Image, the Divine Image consists of Sung Sang and Hyung Sang, positivity and

negativity, and Individual Images, while the Divinity consists of Heart, Logos, and Creativity.

a. Divine Image

In the first place, the Sung Sang of the Divine Image is the internal attribute of the Original Being, that is

the cause of the invisible part of all things (human spiritual body, the mind of animals, life of plants,

activeness of inorganic material, etc.). Accordingly, it means the mind of the Original Being and implies

the function of intellect, emotion and will. God's will is the subject to the human mind, is also the subject

of human intellect, emotion and volition [will]." (Ibid., p. 67)

Here intellect refers to the function of recognition including sensibility, understanding, and reason;

emotion refers to the function of feeling, such as feeling joy, anger, etc., but it is different from Heart; and

will refers to the function of intention and the impulse to realize the purpose of Heart.

The mind of God (Sung Sang) contains another level of polarity inside itself. In other words, another level

of Sung Sang and Hyung Sang exists within the Original Sung Sang itself. This inner level of Sung Sang is

called "Inner Sung Sang", and this inner level of Hyung Sang is called "Inner Hyung Sang." Therefore,

actually the above mentioned intellect, emotion and will do not belong to the whole Sung Sang, but only to

the Inner Sung Sang of mind, and there is another part of the mind, the Inner Hyung Sang, consists of idea

(concept) and principle (law). According to the Principle of Creation though the internal character cannot

be seen, it assumes a certain form, so that the external form resembles the internal character as its visible

form. (Ibid., p. 22)

In this relationship, the external form may also be called all second internal character," so together we call

them "dual characteristics," or "dual essentialities." (Ibid., p. 22)

This means that there are elements of another Sung Sang and Hyung Sang (Inner Sung Sang and Inner

Hyung Sang) within the Sung Sang of the Original Image.

Next, Hyung Sang (Original Hyun Sang) is the external attribute of the Original Being, the cause of the

visible aspect of all things (human flesh body, animal's body, physical structure of plants, substantial part

of inorganic matter, etc.). Accordingly, this Hyung Sang consists of matter and the ',"Universal Prime

Force." The Original Being has the Universal Prime Force in itself as the unifying force, and this Universal

Prime Force and matter form the Original Hyung Sang. Thus Sung Sang and Hyung Sang are

complementary, but Sung Sang is always in the subject position, whereas Hyung Sang is in the object

position; that is, the internal Sung Sang is subject, and the external Hyung Sang is its object.

Positivity and negativity are also attributes of the Origin being which has Sung Sang and Hyung Sang. So,

strictly speaking they are the direct attributes of the Sung Sang and Hyung Sang. Thus, Sung Sang has two

kinds of aspects: the positive aspect and the negative aspect.

The positive aspects of man's Sung Sang or mind are aspects such as activity, brightness, delight,

inventiveness, etc., and the negative aspects are those such as passivity, melancholy, sadness, agony, etc.

There are also positive aspects of man's Hyung Sang or flesh body such as the nose, forehead, elbow, etc.

(protruding and convex parts) and negative ones such as the nostril, ear hole, lap, etc. (sunken or concave

parts). These kinds of aspects can also be seen within the animal, vegetable and mineral kingdoms as well

as among human beings. This is due to the fact that both the Sung Sang and Hyung Sang of the Original

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Being have positivity and negativity within themselves. In the reciprocal relationship between positivity

and negativity, positivity is the subject and negativity is the object.

Besides these attributes, there is another in the Divine Image of God. This is the attribute of God which

includes the Individual Images, the fundamental prototypes of each individual being of the creation. In

other words, all the existing beings, including human beings, have the general aspects of Sung Sang and

Hyung Sang, and positivity and negativity, and each creature also has a specific aspect of individuality

which reflects the Individual Image within the Original Being. According to Unification Thought, each

face, head, etc. is different from every other because each creature takes after one of the countless

Individual Images in the Original Image. These three aspects, then, are the attributes ,of the Original Being;

and as they have a kind of image (aspect), we call them together the "Divine Image." The polarities of

Sung Sang and Hyung Sang, positivity and negativity, are called the "Universal Image" because of their

universality throughout the whole creation, and they are distinguished from the Individual Images. [Note:

For more convenient repetition of terms, the Universal Image of the Original Image is to be called

"Original Universal Image", and the Individual Image of the Original Image is to be called "Original

Individual Image."]

b. Divine Character (Divinity)

Besides the Divine Image (narrow sense) the Original Being has several specific qualities which are Heart,

Logias and Creativity. Of these, Heart is the essence of the personality aspect of the Original Being;

therefore Heart is the most fundamental attribute of the Original Being. God is generally called omniscient

and omnipotent, but in the Unification Principle these are regarded as secondary and posterior in

importance, while Heart is regarded as the most fundamental and proper characteristic of God. Some

philosophers regard God as the absolute mind or as reason, but these too are secondary, judging from the

Unification Principle. Of all the attributes of the Original Being, Heart is the most fundamental and

essential, and causes all the other attributes to interact. The Word (Logos) and creation appear, due to

Heart, for Heart has purpose within itself and direction to realize that purpose. Because one of the essential

natures of Heart is joy, and since it is impossible for joy to maintain itself without an object, this Heart

necessarily has purpose and direction. Heart is also the starting point of love, because another essence of

Heart is emotional "combinability." Love originates from this "combinability." Thus Heart is the essential

attribute of the personality aspect of the Original Being. It is because the center of give-and-take action is

Heart (Purpose) that the Unification Principle indicates that the action of give-and-take in the creation

occurs centering on God.

Now let me explain about the Logos. According to the Gospel of John, Chapter 1, verse 1, "In the

beginning was the Word, and the Word was with God and the Word was God." The Divine Principle

indicates that the universe was created by the Word, and "It is written (John 1:1) that Logos is in the

objective position to God." (Divine Principle, "Christology," p. 215) This Word means the Logos or natural

law. To put it concretely, Logos is the combination of reason and law (principles), which in the Unification

Principle is called the "Polarity of Logos."

In the meantime, since God, as the subject of Logos, contains dual essentialities within Himself, Logos, as

His object, should also contain dual essentialities. (Ibid., p. 215)

Namely, Logos has the polarities of Sung Sang and Hyung Sang, and positivity and negativity. Then what

are the concrete contents of the polarity of the Logos? Its Sung Sang is reason and its Hyung Sang is law

(principles). The unified body created through the action of give-and-take between the Sung Sang (Inner

Sung Sang) and the Hyung Sang (Inner Hyung Sang) is Logos.

In the creation of the universe, the Logos performs give-and-take action with the material element

(Original Hyung Sang), centering on Heart, and reveals both positive and negative aspects. This fact means

that the Logos itself has both positivity and negativity.

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There is another aspect of Divinity called "Creativity." It was because of this Creativity that the Original

Being could create all the existing beings. The fact that man, as a created existing being, has the abilities of

invention, discovery, manufacture, and initiative means that he was given these abilities by God.

God created man so that man could reach his perfection only by accomplishing his portion of

responsibility. (Ibid., p. 55)

Creativity can be considered as nothing more than the ability to produce a new thing, and in this sense

every creature has creativity. Take for example, the procreative power of animals and plants. However,

man's Creativity is quite different from the autonomous fertility of plants and instinctive procreation of

animals, because the God-like Creativity which God gave to man is a rational ability of Creativity, centered

on Heart. Because he has a physical body, man of course possesses instinctive creativity as well as God's

Creativity, but his ability to produce goods, originate new plans or projects comes from God's Creativity.

2. The Structure Of The Original Image

What is the structure of the Original Image? As mentioned before, the various elements of the Original

Image are not separate, but rather are closely connected with each other in a certain order, and they are in a

definite structural relationship. [Note: Here structure does not have the same meaning as if we were talking

about the structure of a machine which is composed of parts (such as a watch). God is unique and

transcendent and outside of space and time. Therefore, although God's attributes are many, they form one

unity and are always present. God is not a composite. This may be compared to a wound up film whose

attributes (people, events, and other things) form a unity (unified body) in the wound up film, and

transcend time and space. When the film is shown on the screen, however, the persons and events develop

within the order of time and space. The attributes of the Original Being are not like the parts of a

composite. However, we can not but express those attributes in an analytical method just to though we

were analyzing a composite, because all the words with which we have to explain the attributes of the

Original Being, have been formed in history in order to express the phenomena occurring in time and space

in the composite world.]

a. The Formation of the Four Position Base Centering on Heart

In a word, the structure of the Original Image is a quadruple system. As mentioned above, the Sung Sang

and the Hyung Sang of the Original Image (Divine Image in the broad sense form a union through the

harmonious action of give-and-take. The attributes of the Original Image (God) interact with one another.

The action of give-and-take necessarily requires a center, and the center of the action within the Original

Image is Heart. Thus four factors called Heart, Sung Sang, Hyung Sang, and Union form four positions and

have a definite order. Namely they make a structure composed of these four positions, the "Four Position

Base" (Quadruple Base). [Note: The concept of the Four Position Base in the Unification Principle is

explained concisely in the following: "When, according to O-D-U [OriginDivision-Union] action, the

origin is divided into two substantial objects, they assume the roles of subject and object respectively, and

finally unite into one body. Thus three objective positions are fulfilled. Since these three objective

positions are centered on the origin, four respective positions are formed altogether. This creates "the four

position foundation" [Four Position Base]. (Ibid., p. 32) The Quadruple Base means the base composed of

one origin [thesis], two divided substantial objects [division] , and one union [synthesis]. The origin here

means God, or more concretely, God's Heart and Purpose; the two divided substantial objects are the Sung

Sang (subject) and Hyung Sang (object); and the union means the union or new life. Figure 1 illustrates

this.]

In the action of give-and-take, Sung Sang is always subject and Hyung Sang is object. Sung Sang is mind,

and Hyung Sang is both matter and Universal Prime Energy. To put it more concretely, mind, which

contains ideas and principles, means the functions of intellect, emotion and will. In other words, mind

consists of definite functions, ideas and principles (laws).

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Fig. I Quadruple Base (Outer)

(i) Inner Quadruple Base

As already mentioned, there is another level of Sung Sang and Hyung Sang in the Sung Sang (Original

Sung Sang) itself. These are the functions of intellect, emotion and will (Sung Sang parts), and ideas,

concepts and principles (Hyung Sang parts). Accordingly, intellect, emotion and will are the subject part of

the mind, while ideas, concepts and principles are the object part of the mind. For example, we always

experience that there are both thinking and thought parts in the human mind. The mind always thinks of

something such as past experiences, ideas, concepts, or future plans. This is due to the fact that these two

elements exist in the mind of the Original Being itself. Here these two elements are referred to as the Inner

Sung Sang and the Inner Hyung Sang. Since Sung Sang and Hyung Sang perform the action of give-and

take, this Inner Sung Sang and Inner Hyung Sang perform the action of give-and-take centering on Heart

and form the union which is the Quadruple Base composed of four parts appears (See Fig. 2). This is called

the "Inner Quadruple Base."

(ii) Outer Quadruple Base

Figure 1 shows that the Inner Quadruple Base formed within the Original Sung Sang (subject element)

itself, does, as the subject factor, form another Quadruple Base through its action of give-and-take with the

Original Hyung Sang (object element). We call this larger Quadruple Base the "Outer Quadruple Base." It

is therefore possible for us to understand that there are two kinds of Quadruple Bases Inner and Outer

Quadruples in the structure of the Original Image.

Fig. 2 Inner Quadruple Base

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Here, I will explain about the Hyung Sang of the Original Being. Hyung Sang (Original Hyung Sang) is

regarded as the ultimate cause of the material aspect of all the existing beings. According to the Principle

of Creation, all creatures (man, animals, plants, molecules, atoms, etc.) even though their dimensions are

different, consist of an invisible Sung Sang part equivalent to mind, and a visible Hyung Sang part

equivalent to body (matter).

This ultimate being must be the First Cause of all beings, containing the absolute and subjective character

and form. This First Cause of our existing world we call God. We call God's subjective character and form

His "essential character" and "essential form." (Ibid., pp. 23-24)

This Hyung Sang of the beings means matter or material and can be thought of as equivalent to the

philosophical term "hyle."

Shape and structure are, of course, contained in the Hyung Sang. But here this Hyung Sang is ontologically

regarded as the hyle, for from ancient times, the concepts of hyle and eidos have been the main objects

(problems) of philosophy. However, there is no way to clarify the true character of hyle philosophically.

We can only look forward to further scientific research. The current view is that it is a certain energy which

exists in both particle and wave form. The Unification Principle does not clarify whether the energy of the

force in the Original Being is the same energy as that which is analyzed in physics as having the properties

of particles or waves. However, the Principle does say that the force is the basic power which causes all

creatures to exist. It is called the Universal Prime Force. Even without Einstein's energy formula, E=mc2,

we can perceive that power acts in every existing being. This self-existing absolute Universal Prime Force

is the very force of the Original Being (God).

Which element of the quadruple of the Original Image this force belongs to is a moot question. As a matter

of course, it should belong to the Hyung Sang, because the Universal Prime Force can be regarded as force

which is not yet determined. Of course, it should be argued that the Universal Prime Force which causes

creatures to exist should have a direction, and for that reason the Universal Prime Force could be looked

upon as determined. But, as mentioned before, (looking at it analytically for more convenient

understanding) the Universal Prime Force, which has direction, was originally undetermined; but through

the action of give-and-take with the Sung Sang element, centered on purpose, it became a union having

direction

(iii) The Inner Structure of the Hyung Sang

Now, let me give a more concrete explanation of the Hyung Sang. I feel it necessary to distinguish between

the viewpoint of the Unification Principle and the traditional concept of matter. The traditional concept

viewed matter as undetermined, pure matter. But though such a view of matter may seem presumptive,

actually such matter can not exist. The Sung Sang and Hyung Sang in the Original Being are not

completely disparate. In other words, mind and matter are not essentially disparate, but rather have

common elements in the world of ultimate cause. Their difference in the Original Being is not one of

nature, but one of concentration, since God is the God of oneness. We can judge this from the fact that

mind is conscious of matter, and matter is responsive to mind. For example, nerves and muscles which are

matter are moved by mind. Therefore, the Divine Principle regards Hyung Sang as the second Sung Sang,

and says that:

This indicates that materials have certain elements through which they can respond to man's intellect,

emotion, and will. Such elements form the internal character of matter, so that every creation is able to

respond to human intellect, emotion, and will, though the degree of response may vary. (Ibid., pp. 37-38)

Even if the hyle (Hyung Sang) of the Original Image is something which exists both as a particle and wave,

it can not be just a pure particle nor just a pure wave, but it is sure to have direction and law. Direction and

law are a kind of Sung Sang. Therefore hyle itself is a union. Analyzing it for convenience, hyle is the

union formed through the interaction of its own Sung Sang and Hyung Sang, centering on a definite

purpose. Figure 3 illustrates the inner structure of the Hyung Sang (Original Hyung Sang).

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Since this structure is also an inner one, it may be regarded as a kind of inner quadruple base. However,

this name is apt to be confused with the Inner Quadruple Base mentioned before, and because it is not

essential in order to explain about the existence of being, the inner structure of the Hyung Sang is not

called an inner quadruple base. If a name is needed, it may be called the quadruple within the Hyung Sung.

Fig. 3 Inner Structure of the Hyung Sang

(iv) The Identity-Maintaining (Static) Quadruple Base, and the Developing

(Dynamic) Quadruple Base

Now I touch upon the identity-maintenance and the development of the form of the Original Image's

structure. The structure of the Original Image has both the tendency to sustain its self-identity and also to

develop to a higher stage. In other words, the Original Being both remains as the union of its attributes, and

also creates new beings. The creativity of God means that on one hand God maintains His self-existence,

and on the other hand that He creates new things. Dealing with this in view of the structure of the Original

Image, there are two kinds of Quadruple Bases, an unchanging, "Identity-Maintaining Base" and a

changing, "Developing Quadruple Base." Taking for example a family, when a man and woman become

husband and wife, their conjugal unity lasts throughout their lives. That is, the Quadruple Base composed

of the four elements -- purpose, man, woman, and conjugal union (purpose, subject, object, and union) is

unchangeable and maintains its self-identity throughout their lives. At the same time, the married couple

produces children who are quite different from their parents and who form new generations. Accordingly,

the quadruple composed of these elements -- purpose, man, woman, and children (purpose, subject, object,

and multiplied body) is developmental and dynamic. The reason that both aspects are present in all the

Quadruple Bases in the creation is that both aspects exist in the structure of the Original Being. To put it

concretely, in the structure of the Original Image, there is both an identity-maintaining, unchanging, static

Quadruple Base, and a developing, changing, dynamic one. The former is the Identity-Maintaining (Static)

Quadruple Base and the latter is the Developing (Dynamic) Quadruple Base. Then what is the concrete

function of these Quadruple Bases? Let me put it this way. In the first place, the Identity-Maintaining

Quadruple, whether an Inner or Outer Quadruple of the Original Image, maintains the unity. The Inner

Quadruple maintains the Sung Sang (Original Sung Sang) itself through give-and-take action between the

Inner Sung Sang and the Inner Hyung Sang, and the quadruple formed by the union of the Sung Sang and

Hyung Sang through the give-and-take action is the Outer Quadruple. (See Fig. 1)

God contains within Himself dual essentialities which exist forever. Through Universal Prime Energy,

these two form a mutual or reciprocal relationship which develops into an eternal give and take action. The

energy produced through this process is the force of give and take action. Through this force, God's dual

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essentialities establish a reciprocal base. Ibis results in the "foundation of existence" upon which God,

Himself, exists forever. (Ibid., p. 28)

This refers to the Identity-Maintaining Quadruple. Because the Original Image has this identity-

maintaining aspect, every creation always tends to maintain a definite shape and character.

In the second place, let me touch on the Developing Quadruple. The Principle of Creation reads,

When, through Universal Prime Energy, the dual essentialities of God enter into give and take action by

forming a reciprocal relationship, the force of give and take action causes multiplication. This action

causes the dual essentialities to separate into two substantial objects centered upon God. (Ibid., p. 31)

This means that, through this interaction, God's Sung Sang and Hyung Sang, His attributes, create all

beings, His objects. When the two aspects (Sung Sang and Hyung Sang) of the Original Image perform the

give-and-take action, they form not only the union, but in the same action they also form the multiplied

bodies. They give rise to multiplication even though they are performing the same action. In other words,

in the latter, the action is not identity-maintaining and conserving, but generating; not completing but

developing; not stabilizing but transferring; not remaining but changing. This kind of quadruple is called

the Developing Dynamic Quadruple Base. (See Figure 4)

Fig. 4 Developing Quadruple Base (Outer)

Then why did different results come from the same structural elements of the quadruple? Because Heart,

the center of the interaction, has purpose. Since the Original Being is self-existing, it is inevitable that it

acts to sustain itself. For this reason, the Identity-Maintaining Quadruple, centering on Heart alone, came

into existence. This phase is the stage wherein Heart does not yet pursue purpose. Yet, since Heart is God's

fundamental attribute and Heart must pursue its goal in order to realize its purpose, this purpose factor acts

upon the Identity-Maintaining Quadruple which then becomes developmental and dynamic, bringing about

new beings. The Divine Principle indicates that the give-and-take action occurs centering on Heart as

follows:

Seen from this aspect, the universe is the substantial manifestation of the invisible God, occurring through

the give and take action between His essential character and form, centered on the purpose of creation.

(Ibid., p. 40)

This developing and dynamic base is actually the Outer Quadruple, or the "Outer Developing Quadruple."

However, not only the Outer Quadruple but also the Inner Quadruple is developing. Therefore, the Outer

Developing Quadruple is formed, based on the "Inner Developing Quadruple."

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(v) The Inner Structure of the Logos (the Inner Developing Quadruple)

What is the Inner Developing Quadruple? This is the quadruple which forms the inner structure of the

Logos namely the quadruple which gives rise to principle and law or Word.

As mentioned above, though the Logos is one of the Divine natures, it is God's object, and the Logos itself

has polarity, just as the Original Image does. This means that the Logos has a quadruple structure, which is

an inner one. In other words, the shape of the inner structure of the Logos is the same as the inner structure

of the Sung Sang, mind (Inner Quadruple). The only difference is that the former is developing and

dynamic while the latter is identity maintaining and static. Logos is the created being brought about by the

developing movement of the Inner Quadruple. Then, why did the Inner Quadruple develop? It developed

because the purpose factor acted upon it. As the Heart inclined to realize its purpose, the Inner Sung Sang

and Inner Hyung Sang interacted to fulfill that purpose, and as a result the Logos appeared as the object

attribute of the Original Being. Let me give a more concrete explanation. The Inner Sung Sang, the

function of intellect, emotion and will, and the Inner Hyung Sang, ideas (concepts) and principles (laws),

gave rise to the multiplied body (new life) through their give-and-take action centering on purpose (the

purpose of creation). That is, they gave rise to the Logos. In this give-and-take action, reason in the Inner

Sung Sang and law in the Inner Hyung Sang may be understood as playing the main role to fulfill the

purpose. Accordingly, the Logos is neither simple reason nor simple law. When we say that the universe

was created by the Logos, if the Logos is regarded as reason alone, then there is no explanation for the laws

which act upon the creation. And if the Logos is looked upon as law only, then there is no explanation for

the intellectual aspects of things, such as the structure and shape of existing beings, or the purposeful

function of living beings. This is why the Logos should be regarded as the union (synthesis) of the polarity

of reason and law. This inner structure of the Logos is the inner structure of the Original Sung Sang in

creation. It is shown in Figures 5 and 6.

This is how God created the whole universe with the Logos. This two-stage Developing Quadruple is

called the two stage structure of creation. As the Original Image's Sung Sang has such a structure, man,

who is a created being, also forms a two-staged structure in the creative process, thus taking after the

creative structure of the Original Being. In inventing or producing anything, the thinking (Inner

Developing Quadruple) precedes the manufacturing (Outer Developing Quadruple).

b. The Chung-Boon-Hap Action or the Origin (Thesis)-Division-Union (Synthesis) Action

As already mentioned, since the world of the Original Being (God) is outside of time and space, the

Original Image (God 's attributes) has no spatial structure, but rather all its attributes are completely united.

However, to clarify the content of the Original Image, an analysis using the concepts of time and space

becomes inevitable. This is because language itself, the means of expressing the truth, was developed and

formed in the world of time and space. It is composed of concepts which connote the facts of time and

space. The above mentioned concept of the quadruple is dealt with in terms which particularly imply the

spatial aspect of reality. But space can not be understood separated from time. Therefore it is also possible

for us to understand the Original Image from the aspect of time.

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Fig. 6 Outer Developing Quadruple Base

The action of Chung-Boon-Hap (C-B-H) (Origin-Division-Union) deals with the Original Image in relation

to the time spectrum. In other words, the quadruple is the concept which deals with the factors of the

structure, whereas the action of Origin-Division-Union is the concept which deals with the formation

process of that structure. After all, the structure of the Original Image is composed of four factors, and it is

completed through a process of three stages. According to the Principle of Creation, every creature has to

grow through the three stages of Formation, Growth, and Perfection, for the Original Being is based on the

number three. Then why is the Original Being based on the number three? It is because "God is the

absolute reality, the existing neutral center of the two essentialities; therefore, He is the reality of the

number 'three'." (Ibid., p. 53) This means that the Original Being has three stages the absolute, the relative,

and the united (synthesized). These three stages in the Original Being are nothing other than the action of

Chung-Boon-Hap (Origin-Division-Union or Thesis-Division-Synthesis).

An actual lapse of time exists only in the created universe. Therefore it would seem that the action of

Chung-Boon-Hap can exist only in the creation. But since the created world is a result, there should be, in

the world of the Original Being (God), an ultimate cause of these resultant phenomena.

In this manner, God, as the origin is divided into two separated substances, after which these two again

unite to form one body. We call this process "origin-division-union (Chung-Boon-Hap) Action." (Ibid.,p.

31)

Accordingly, the prototype of the action of Chung-Boon-Hap, that is to say the three stages which are

called the absolute, the relative, and the synthesized (united), necessarily exist in the world of the Original

Being. The Chung (Origin) of Chung-Boon-Hap occurring in the created world is equivalent to the

Absolute in the Original Being (exactly speaking, the Heart or Purpose of God), the Boon (Division) to the

relative polarity, and the Hap (Union) to the synthesis (united stage).

Thus, judging from the time perspective, the formation of the quadruple of the Original Being is the action

of Chung-Boon-Hap. It is the process which completes a harmonious figure through the give-and-take

action of polarity, centering on Heart. Consequently, this action of Chung-Boon-Hap necessarily has a

stage of completion or conclusion. From the spatial perspective, this completion is the Identity-Maintaining

(Static) Quadruple. Accordingly, this action of Origin-Division-Union is an Identity-Maintaining (Static)

one, and, as in the quadruple, there are also inner and outer actions. That is to say, we know there are

actions of Chung-Boon-Hap equivalent to the quadruples shown in Figures 1 and 2, and this indicates the

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self-existence of the Original Being. All creatures maintain a definite shape due to the fact that they take

after the Identity-Maintaining Quadruple which is formed by the completed Chung-Boon-Hap action of the

Original Being. Yet every existing being in the created world not only maintains its definite shape but also

incessantly changes and develops toward a new being. These phenomena are particularly noticeable in

men, animals and plants. Therefore, the prototype of these phenomena should exist in the world of the

Original Being. This prototype is the Developing Quadruple Base, namely the Quadruple Base for creation.

As mentioned above, the purpose factor works in the formation of the Quadruple Base. From the time

perspective, this formation of the Quadruple Base is also the action of Chung-Boon-Hap (C-B-H action),

so this C-B-H action is not a completed one, but rather a developing one. Since the developing Chung-

Boon-Hap action exists in the structure of the Original Image, with this as a prototype (cause), the created

world has developing and multiplying phenomena. The Principle of Creation reads: …multiplication

occurs through the O-D-U [C-B-H] action caused by the action of give and take. Seen from this aspect, the

universe is the substantial manifestation of the invisible God occurring through the give and take action

between His essential character and form, centered on the purpose of creation. (Ibid., p. 40)

The Chung-Boon-Hap action can be illustrated as in Fig. 7.

Fig. 7 Completed C-B-H action & Developing C-B-H action

But we should pay attention to the fact that in the created world the purpose factor acts even upon the

completed C-B-H action. In the Original Image, the completed C-B-H action forms the Identity-

Maintaining Quadruple as the self-existing form of the Original Being, so there is no purpose to it. But

there should be a purpose to every created being, in spite of the C-B-H action having been completed. This

is because, even though a being exists for its own maintenance of identity or self-preservation, every being

came into existence in the created world by God's purpose of creation. This is the purpose for the

individual. It is impossible to fulfill the purpose of creation without preserving the self-identity. Unless

both man and nature maintain their individuality, nature cannot be man's substantial object, nor can man be

God's substantial object. Therefore to realize the purpose of creation, one's self-identity must necessarily be

maintained. Accordingly the completed C-B-H action must occur with a purpose as its center. We should

note that in the Original Being the completed C-B-H action occurs centering on the static Heart which does

not pursue the object of the purpose, but in the general existing being, this same C-B-H action occurs

centering on the purposes of creation (purpose for the individual and purpose for the whole).

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Every being has a dual purpose.... Therefore, there cannot be any purpose of the individual apart from the

purpose of the whole, nor any purpose of the whole that does not include the purpose of the individual. All

the creatures in the entire universe form a vast complex linked together by these dual purposes. (Ibid., pp.

41-42)

This means that there are no existing beings which do not have a definite purpose. We call these

"individual truth bodies" (existing beings).

Also, each individual truth incarnation [individual truth body] is a substantial object of God; therefore,

each not only reflects God's dual essentialities of character [Sung Sang] and form [Hyung Sang] in the

individual self, but each also has within itself the dual essentialities of positivity and negativity. (Ibid., p.

26)

In view of this statement it can now be seen that every existing being exists because of the completed C-B-

H action, centering on purpose.

c. The Structural Unity of the Original Image

As mentioned above, when we explain the structure of the Original Being within the concepts of time and

space, it becomes clear that the Original Image has both Inner and Outer, and Identity-Maintaining and

Developing Quadruples as well as the C-B-H action. Here I emphasize that these types of structures are not

separate and different but rather are united with each other. Since the world of the Original Image is

outside of time and space, there can not be an inside and outside, nor position and process. There is no

difference between the infinite and the infinitesimal, nor between eternity and the moment. The inside,

middle or outside are the same as are the past, present or future, and also the large, medium or small. The

infinite here and the eternal now are the essence of the world of the Original Being.

Even though it is not definitely stated in the Unification Principle, we can understand that there is a world

beyond time and space from biblical sayings such as: "Do you not believe that I am in the Father and the

Father in me?" John 14: 10) and "Truly, truly, I say to you, before Abraham was, I am." John 8:58) Also,

according to the teacher of the Divine Principle, "The mystery of the universe is contained in a cell." and

"Even if a star be thousands of light years away, at the moment that we think of it, our bodies [spirit body]

exist there simultaneously in the spirit world."

Thus there is neither place nor distance, nor priority nor posteriority in the world of the Original Image.

Frankly speaking, it is not appropriate to use the expression "world" itself. So the four positions in the

quadruple are actually one position, and the three stages of the C-B-H action are one stage. That is to say,

Heart, Sung Sang, Hyung Sang, and the Union are one, and both division and unity are contained in the

Origin; and quiescence and movement, identity maintenance and development are all one. In other words,

there is quiescence in movement, and there is movement within quiescence; identity-maintenance within

development, development within identity-maintenance; the Inner Quadruple exists within the Outer one,

and the Outer Quadruple exists within the Inner one, etc. Thus the attributes of the Original Being are

completely united and harmonious.

So the entire existing world is penetrated by one principle and the whole universe has unity and harmony

as an organic body. For that reason, all the existing beings from heavenly bodies to atoms are connected

with each other, have order, and exist in the polarities of mind and body, inner character and outer form,

life and organic body, essence and phenomena, and time and space; and yet all those relative factors are

united. To understand the Original Image exactly, it was inevitable that we use the concepts of space and

time; but in spite of that, the Original Being should not be thought of as a composite being, but rather as

unique and absolute with completely united and harmonious attributes.

Chapter II - Ontology Based on the Unification Principle (Part 3)

Section D - The Being Image of Existing Beings (part 1)

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Now let me explain the being image of the existing beings. It is obvious that all beings would have some

image since they are created by the Original Being (God) who has the Original Image. But what can we

call the existing beings with such images? In the Unification Principle, all the existing beings are called

individual truth bodies and "connected bodies." Since the Original Image is cause and the created beings

are result, they must be dealt with in relation to the Original Image. This is why every existing being is

called an individual truth body and a connected body. The former concept (individual truth body) is

derived from the formation of the Inner Quadruple Base and the latter concept is derived from the

formation of the Outer Quadruple Base of the Original Being.

1. Individual Truth Body

Since every existing being, according to the Law of Resemblance, is created reflecting the Divine Image

(in the narrow sense), each being is identity-maintaining in the same aspects as the Divine Image. As

already mentioned, there are both Individual and Universal Images in the Divine Image. The Universal

Image means the two relative polarities of Sung Sang and Hyung Sang, and positivity and negativity while

the Individual Image means the individual, and proper characteristics of each being. The differences among

animals, plants and minerals originate from the differences among the Individual Images. The various

animals named horse, cow, dog, hen and the like are due to the different Individual Images in the world of

the Original Image. Let me explain more concretely about Universal and Individual Images.

a. Universal Image

(i) Sung Sang and Hyung Sang

All existing beings have both the aspects of function and character and the aspects of matter (hyle),

structure and shape. Of these, function and character are invisible, while matter, structure and shape are

visible. The invisible part is referred to as Sung Sang, whereas the visible part is referred to as Hyung

Sang. For example, in a mineral, the physicochemical nature of the inorganic matter is the Sung Sang,

while the structure of the molecules and atoms, the material shape created by the inorganic matter,

corresponds to the Hyung Sang; in a plant, its life and unique characteristics are its Sung Sang, whereas its

cells, systems structure, and shape are its Hyung Sang; in an animal, its life, instinct, and the function of its

cells, tissues, and organs are the Sung Sang, while the shape made up by those cells, tissues (muscle,

skeletal, nerve, and skin), and organs is the Hyung Sang; finally for man, life, the physical mind, the spirit

man, spiritual mind, and the specific functions of cells, in addition to the kind of Sung Sang found in

animals, correspond to his Sung Sang, whereas his physical body composed of the cells, tissues and organs

are equal to his Hyung Sang.

As the above explanation points out, the Sung Sang of a plant consists of both function and life plus the

Sung Sang of a mineral; the Sung Sang of an animal is composed of instinct in addition to the Sung Sang

of a plant; and man's Sung Sang consists of the spiritual mind in addition to the Sung Sang of an animal.

There is a similar progression in the Hyung Sang aspect.

In other words, a plant's Hyung Sang is composed of structure and shape in addition to a mineral's Hyung

Sang; an animal's Hyung Sang consists of organs and nerves in addition to a plant's Hyung Sang; and

finally man's Hyung Sang is composed of the spirit body and the spiritual organs in addition to an animal's

Hyung Sang. This is shown diagrammatically in Figure 8. We can understand through this diagram that the

stepped increase of the Sung Sang and Hyung Sang in both quality and quantity is proportional to the level

of the existing being. Thus it can be seen that the Sung Sang and Hyung Sang of man, who is in the highest

position, contain all the Sung Sang and Hyung Sang elements of the mineral, vegetable, and animal

kingdoms. All this is a systematization of the following part of the Principle of Creation:

Likewise, the things of all creation, though they may vary in dimension, have an invisible internal

character which corresponds to the mind; since this is the cause and subject, it manipulates the external

form which corresponds to the human body. This relationship between mind and body enables the

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individual creation to maintain its existence as a being with a certain purpose. Animals have an aspect

which corresponds to the human mind; since this is the subject and cause which directs toward a certain

purpose, the animal body is able to live according to the purpose of its individual being. A plant also has an

internal character which enables it to maintain its organic function.

Men can be united because the mind is a common factor in every person. Similarly, positive and negative

ions are united to form a certain material because within each ion there are aspects of both internal

character and external form which tend to unite, thus forming a molecule. Again, when an electron

revolves around a proton to form an atom, it is because each contains an aspect of "character" that directs it

toward the purpose of constructing an atom. (Ibid., p. 23)

Before creating man, God made all things in the image and likeness of man's character and form.

Therefore, man is the encapsulation of all things. (Ibid., p. 44)

Fig.8. Stepped Structure of Sung Sang and Hyung Sang in Existing Beings

Therefore, man contains the structure, elements and essential qualities of animals ... plant ... and mineral.

(Ibid., pp. 44-45) [Note: We should, however, take note that in spite of this, it is not true to say that man

was created based on the attributes of animals. From the evolutionary standpoint, man appears to have been

made by the addition of some more attributes to those of animals. But in creation, on the contrary, ". . .

God made all things in the image and likeness of man's character and form." (Ibid., p. 44) In creating man

from dust, God in no way made him by making an animal, rather man was originally created as man. Even

though my previous explanation made it appear as if upper level beings were made by adding some new

factors to lower level beings, (See "Individual Image") I only used this method of expression to help the

reader understand the concept more easily.]

At this point it should be made clear that there are three kinds of concepts of Sung Sang and Hyung Sang.

That is to say, when man is regarded as the composite of the whole universe, when he is considered as a

simple possessor of mind and body, and when he is considered to be a being of duality, both physical and

spiritual. Each time the Sung Sang and Hyung Sang are regarded as quite different.

In the first view of man, which sees him as the composite of the whole universe, his Sung Sang refers to

the composite of the mineral Sung Sang (physicochemical nature), the life factor in plants, the instinct of

animals, and the human mind (including the spiritual mind); and his Hyung Sang refers to the composite of

all the outer elements of atoms, molecules, cells, tissues, organs, and nerves.

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In the second view of man, which sees him as a simple possessor of mind and body, the mind and life

alone are his Sung Sang, and the physicochemical quality, for example, with the other outer elements

belongs to his Hyung Sang.

In the third view, which sees man as a being of duality, both spiritual and physical, the spirit man is the

Sung Sang and all the physical aspects belong to his Hyung Sang. Accordingly, in this case, the spiritual

mind is Sung Sang, whereas the physical mind belongs to Hyung Sang.

Now let me make one more remark on the Sung Sang and Hyung Sang of spirit men. The spirit man is

connected with flesh, but when we look at it alone, it belongs to the spiritual world. Since the spirit man

can not live alone on earth, it is hard to regard it as a man in the ordinary meaning of the word; however, it

is surely a man when it reaches the spirit world. (For a long time the soul has been considered only as mind

which is separated from the physical body, but the Unification Principle considers the soul to be the spirit

man.) This spirit man itself is an individual truth body with both Sung Sang and Hyung Sang attributes.

The spirit mind is its Sung Sang, whereas the spirit body is its Hyung Sang. Consequently, including this

one, there are four kinds of concepts of the human Sung Sang and Hyung Sang.

There are also different concepts of Sung Sang and Hyung Sang in all other existing beings. We can know

this because the existing beings in higher positions are considered as composites of the factors of the

beings in the lower positions. Plants contain minerals, animals contain the elements of plants and minerals,

and man contains the elements of animals, plants, and minerals. Exactly speaking, the higher position

contains the Sung Sang aspects and Hyung Sang aspects of all the beings of the lower positions. Generally,

however, people understand that the existing being is at a definite stage of evolution, and thus has

distinctive qualities, namely the specific differences. In Unification Thought the specific difference of the

Sung Sang of the lower position is included in the total Hyung Sang of the upper position. Accordingly,

Sung Sang and Hyung Sang are dealt with not as a stepped structure, but as a horizontal structure. This is

shown diagrammatically in Figure 9.

(ii) Positivity and Negativity

Here positivity and negativity, the other relative elements of the Universal Image, are discussed. As

mentioned in the section on the Original Image, positivity and negativity are attributes of the Original

Being, and they are direct attributes of Sung Sang and Hyung Sang. This means that both Sung Sang and

Hyung Sang have positivity and negativity as their attributes. For example, there are positive and negative

aspects to the mind, the Sung Sang. Positive, active and creative will; bright, delightful and joyful feelings;

and bright, clear and abundant concepts and good memory within the intellect, all belong to the positive

aspect of the Sung Sang. Negative, passive, and conservative will; melancholy, unpleasant and sad

feelings; and stupid, ambiguous, bewildered and absent-minded intellect belong to the negative aspect of

the Sung Sang.

Fig. 9. Structure of the Sung Sang and Hyung Sang in Existing Beings

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Likewise, in the body, the Hyung Sang of man, there are both positive and negative aspects. Standing,

jutting or convex parts of the body such as the bridge of the nose, the arm, leg, finger, toe, and masculine

genitals are the positive aspect, while the sunken or concave parts of the body such as the nostril, ear hole,

feminine genitals, etc. are its negative aspect.

Generally, there is not a clear view of the difference between man and masculinity, and between woman

and femininity, but in Unification Thought these differences are clearly distinguished. There are two kinds

of human beings, man and woman, and both kinds of people have both the Sung Sang and Hyung Sang,

and positivity and negativity, which are the attributes of the Original Being. The difference between man

and woman is that man has some additional positive elements unique to man that woman does not have.

Likewise, woman has some additional negative elements unique to woman that man does not have. The

other positive and negative elements of the Sung Sang and Hyung Sang mentioned above are all common

to both man and woman. However, it is more essential that both men and women are human beings with

Sung Sang and Hyung Sang than that they are sexual beings with masculinity or femininity. It should not

be overlooked that positivity and negativity are the attributes of the Sung Sang and Hyung Sang.

According to the Principle of Creation,

What is the relationship between the dual characteristics of character and form and the dual characteristics

of positivity and negativity? Fundamentally, God's essential character and His essential form assume a

reciprocal relationship with His 11 essential positivity" and "essential negativity." Therefore, God's

essential positivity and essential negativity are the attributes of His essential character and essential form.

(Ibid., p. 24)

Positivity and negativity can be considered as the attributes of the Sung Sang and Hyung Sang in both the

static, identity-maintaining dimension, and also the dynamic, developing dimension.

As already mentioned in the section on the structure of the Original Image, the Sung Sang and the Hyung

Sang maintain their identity by forming Static, Identity-Maintaining Quadruples centering on Heart, and

they develop and multiply through the Dynamic and Developing Quadruples centering on Purpose. How

do positivity and negativity function as the attributes of the Sung Sang and Hyung Sang in the formation of

the Static, Identity-Maintaining Quadruple? As already mentioned, the Static, Identity Maintaining

Quadruple is the one which maintains the self-identity; it is the quadruple which allows the individual truth

body to remain the same over a period of time. For example, congenitally each man has a unique and

particular mind, body and individuality. These are his unique aspects of positivity and negativity within his

mind and body. The reciprocal relationship of each one's inherent elements is unchangeable throughout his

whole existence. The mind and body of A can never change to the mind and body of B. This shows that

positivity and negativity play the role of the attributes of the Sung Sang and Hyung Sang in the formation

of the Identity-Maintaining Quadruple. Therefore, precisely speaking, the Sung Sang and Hyung Sang can

not form the Quadruple Base by themselves. The base is necessarily regulated by positivity and negativity,

too. In this way the individual truth body with an Individual Image of the Original Being is formed. In this

term, "Individual truth body", individual refers to the Individual Image and truth refers to the Universal

Image (Sung Sang and Hyung Sang, positivity and negativity).

Next, what is the Dynamic Quadruple Base? The Dynamic Quadruple indicates development and

multiplication. It is the Quadruple Base which deals with the changing, multiplying, and developing

aspects of the structure, beyond the identity-maintaining aspect of the individual truth body. For example,

man comes under environmental influences a posteriori. First, when a man comes into being, he is

influenced by his family centering on his parents. His family may be of a positive or negative character. In

addition, there are positive and negative aspects in the various environmental factors, such as food,

weather, time (morning, noon, night, etc.), seasons (spring, summer, autumn and winter), places of

residence (seashore, country, mountains, stream or riverside), education, ideas, etc. Moreover, all of these

environmental elements are changing incessantly. It is obvious that these changing elements also influence

the mind and body over a period of time; therefore it is natural that all of these environmental factors act

upon the formation of the Quadruple Base by the Sung Sang and Hyung Sang (Developing Quadruple Base

centering on Purpose). From this standpoint, man, as an individual truth body, is not a vague abstract being

of Sung Sang and Hyung Sang, but a concrete being regulated by many positive and negative factors, both

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a priori and a posteriori, and he is the united being of his Identity-Maintaining (Static) and Developing

Quadruple Bases. This occurs because the Original Being itself contains these united attributes.

(iii) Logos and the Harmony between Positivity and Negativity

As already mentioned, the Logos is a new creation of the Inner Developing Quadruple Base of the Original

Image, and because it is multiplied through the give-and-take action between the Inner Sung Sang and

Inner Hyung Sang, positivity and negativity of course affect its creation. Positive and negative aspects

necessarily exist and remain harmonious in order for the Logos to create and have dominion over the

whole creation.

According to the Gospel of John, Chapter 1:1-5, God created the whole creation with the Word, Logos.

This Word contains the principle of positivity and negativity. If the Original Being had only Sung Sang and

Hyung Sang, there would have been no creation and much less development. This is because development

is a kind of movement, and there can not even be a visible (created) being without movement. For the

creation to exist, motion is necessary, and not only circular movement in space, but also developing

movement in time. Developing movement means incessant change toward a definite goal while the self-

identity is maintained. Development can not occur apart from such a change. Growth and the

multiplication of children are nothing other than change. However, as all the elements in the Original

Image are united and harmonious, there should be unity and harmony in the change. Such unity and

harmony in change are incomplete if there is only give-and-take action between the Sung Sang and Hyung

Sang and not between positivity and negativity. An adequate alternation of changes and pauses in

development only appears by means of the action of positivity and negativity. For example, when a

symphony is played in a concert, each of the wind and string instruments, some of which are more positive

and some more negative, harmonizes completely with the positivity and negativity of the ensemble; and

thus with time the full harmony develops, involving the long and short notes and the high and low tunes,

including the harmony of the peculiar sounds of the instruments. The phrases unite into passages, and the

passages unify into movements. Such harmony and unity in the passage of time occur only because of the

principle of positivity and negativity. Therefore, it goes without saying that the more distinguished the

symphonies are, the better the harmony and unity between positivity and negativity. We can understand

therefore, that the principle of positivity and negativity acts during development.

The universe was not only created by the Logos, but has been also developing for billions of years, and

will develop forever by the Logos. This means that there have been give-and-take actions between

positivity and negativity, as well as between Sung Sang and Hyung Sang; consequently, the Logos for

development was already contained in the Logos for creation. Since the Logos was regulated by the give-

and-take action between positivity and negativity in the development of the universe, Logos has brought

diverse changes. The record of creating the universe in six days can be regarded as creation by means of

the principle of positivity and negativity. So the development of the universe has been the continuation of a

grand symphony that fulfilled ideal beauty and was made with countless instruments called Sung Sang and

Hyung Sang (each having positive and negative aspects). The symphony continues today. The harmony

and unity of the symphony have been lost only in the history of man, due to the fall.

Finally, let me touch on the give-and-take action between positivity and negativity. The give-and-take

action between positivity and negativity, as that between Sung Sang and Hyung Sang, has both static and

dynamic aspects. Static give-and-take action means the horizontal and simultaneous giving and taking

which occur regardless of time, such as conjugal harmony, a mixed chorus, the harmony between males

and females in the animal kingdom, the harmony between mountains and plains, sea and land, dark and

light colors, activity and inactivity and the like. Accordingly, in these give-and-take actions, the positive

elements (husband, man, male, mountain, land, activity, etc.) and the negative elements (wife, woman,

female, plain, sea, inactivity, etc.) co-exist in creation and perform the give-and-take action. This is shown

in Figure 10

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Fig. 10 Static Give-and-Take Action between Positivity and Negativity

The beauty of all the static artistic works such as painting, architecture, sculpture and the like is the

outcome of the harmony between the static give-and-take actions of positivity and negativity.

The dynamic give-and-take action refers to the vertical and successive harmony of positivity and

negativity, while the Sung Sang and Hyung Sang bring about change and multiplication through the

formation of the Developing Quadruple Bases. To say that the Quadruple Base develops means that one

aspect changes to another. The change itself is initiated by Logos, but the actual changing aspects appear

through the give-and-take of positivity and negativity such as high key to low key, strong sound to weak

one, melancholy after delight, night after day, fortune and misfortune, positive birth (son) and negative

birth (daughter) and the like. The germination of a plant in spring is the positive aspect of its Sung Sang

and the descent of the sap into the roots in autumn is the negative aspect of its Sung Sang. Thus, the

dynamic (developing) give-and-take action between positivity and negativity is vertical and successive.

This is shown in Figure 11. The beauty of all the dynamic artistic works such as dance, novels, poems,

music and the like is the outcome of vertical harmony between positivity and negativity.

Fig. 11 Developing Give-and-Take Action between Positivity and Negativity

In the development of the Quadruple Base, the three aspects of Sung Sang and Hyung Sang, Logos, and

positivity and negativity act unitedly. If one of these aspects does not participate, there is no development;

they are thus called the "Three Motives of Development."

(iv) Subject and Object

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I have touched upon the Sung Sang and Hyung Sang, and positivity and negativity, all of which are

attributes of the Original Being. The relationships between Sung Sang and Hyung Sang, and between

positivity and negativity are those of subject and object. Sung Sang is the subject of the Hyung Sang, and

the Hyung Sang is the object of the Sung Sang; while the positivity is the subject of the negativity, and -

negativity is the object of the positivity. The Principle of Creation says,

What then is the relationship between internal character and external form? The invisible internal character

is the cause and is in the subjective position, while the visible external form is the result of the former and

stands in an objective position to it. (Ibid., p. 22)

Accordingly, positivity and negativity also have a reciprocal relationship existing between internal and

external.... subject and object. (Ibid., p. 24)

From the fact that the relationships between Sung Sang and Hyung Sang, and positivity and negativity are

those of subject and object, and from the fact that every individual truth body has the Universal Image

(Sung Sang and Hyung Sang, positivity and negativity), we can conclude that every existing being contains

both subject and object elements. Namely, every individual thing necessarily has the two elements within

it, and one is subject and the other is object. The subject takes the center or upper position, whereas the

object revolves around or is below the subject. Because the positions of subject and object are not the

same, the world of existing beings is ordered.

The Inner Quadruple Base is the outcome of the give-and-take action between the Inner Sung Sang and

Inner Hyung Sang within the Original Sung Sang (subject). Thus within the concepts of subject and object,

there is also this other level of an inner subject part and inner object part within the subject.

The Outer Quadruple Base is the outcome of the give-and-take action between the Sung Sang and Hyung

Sang in the Original Image. In other words, it is the Quadruple Base formed through the give-and-take

action between the subject and object. The relationship between positivity and negativity in the Original

Image is like this also.

The fact that the Original Image has such a structure means clearly that the individual truth bodies, existing

beings, have the same structure. To put it concretely, the Inner Quadruple Base can be formed by the inner

subject and inner object elements, and the Outer Quadruple Base is composed of outer subject and outer

object elements.

What is the Inner Quadruple Base in the individual truth body, then? It consists of both the Inner Identity-

Maintaining (Static) and Developing (Dynamic) Quadruples.

I previously made it clear that the individual truth body, like the Original Image, is the union of the

Identity-Maintaining and Developing Quadruple Bases. To say that the individual truth body takes after the

Original Image means that it takes after the Sung Sang and Hyung Sang, positivity and negativity of the

Original Being. Additionally, the Quadruple Base of the individual truth body takes after the Inner

Quadruple Base of the Original Image, because every existing being is created to have outer relationships

with other beings. In other words every existing being has both the inner and outer relationships, and in

order to exist, the formation of both the Inner and Outer Quadruple Bases is indispensable. In other words,

everything should have both existing structures. Taking the example of man for instance, the human being,

as an individual truth body, has both inner and outer relationships. The relationships between mind and

body, spirit man and physical man, and the spiritual mind and physical mind are the inner relationships;

and the relationships between family members, teachers and students, are the outer relationships. For

flowers there is the inner give-and-take between the stamen and pistil (self-pollinating only), and the outer

give-and-take with bees and butterflies. Thus the individual truth body taking after the Original Image has

both inner and outer aspects, namely all existing beings perform both inner and outer give-and-take actions

simultaneously. [Note: When an individual truth body performs outer give-and-take actions with other

beings by forming an Outer Quadruple Base, the individual truth body is called a connected body. (This

will be clarified later.)]

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Through this, it is possible for us to understand that the Quadruple Bases (Identity Maintaining and

Developing) that compose the individual truth body are equivalent to the Inner Quadruple Bases of the

Original Image. Accordingly, we can easily understand that an Outer Quadruple Base which is formed

between one individual and another individual, such as the familial Quadruple Base, would correspond to

the Outer Quadruple Base of the Original Image. Consequently, one individual is an individual truth body

taking after the Sung Sang and Hyung Sang (or positivity and negativity) of the Original Being not only

from the sense of being a mere creature, but also from the sense of taking after the Inner Quadruple Base of

the Original Image. (See Figure 12) In short, every individual truth body not only has a subject and object

relationship with other individual truth bodies, but also contains the two elements of subject and object

within itself. These two elements necessarily form an Inner Quadruple Base by give-and-take action. Thus

every individual is actually an individual truth body.

Fig. 12 Individual Truth Body, and the Inner and Outer Quadruple Bases

(v) Paired Elements and Opposition

The fact that every existing being has two elements internally and also has relationships with other beings

externally means clearly that the concept of the individual is relative. That is, an individual not only has

relative elements within itself but is also relative to other individuals externally. Furthermore, every

individual exists as a partial being which composes the whole, and at the same time as a whole being

composed of some partial elements. Thus an individual truth body can also be seen as a relative body. For

example, a molecule is an individual truth body both as a whole composed of atoms and also as a partial

element that adds to the composition of cells as a whole. Therefore we call the subject and object elements

of the individual truth body paired elements. In other words, every existing being can be regarded as the

union of the paired elements of subject and object.

Since give-and-take action occurs centering on Heart, Purpose or a definite cause, both the subject and

object center on one common element. It has often been overlooked that there is always a common

purpose, motive or cause whenever two individuals have any relationship. According to the Unification

Principle, every give-and-take action has a center. This center is called God. Here God sometimes means

the God with personality in the broad sense, but in the narrow sense, "God" also means the Heart, Purpose,

aim, cause, motive and so on which concern God's creation. The fact that this sort of common element is

always the center of give-and-take can be easily understood from the case of the give-and-take between

men. Strictly speaking, the union of man and woman is made centering on the purpose of creation which

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causes them to unite, even though they may appear to unite centering on their own realistic purposes. The

common purpose behind the give-and-take between governments and people is to improve economic life.

In the give-and-take action within nature other than man (animals, plants, minerals, etc.), however, the

common factors between things are not so obvious. But according to the Unification Principle, there is, and

should be a common factor acting as their center. For example, even though it is matter of course that the

male and female sexes in the animal kingdom breed because of their instinct, in the broad sense, this action

originated from the purpose of creation to preserve individuals through multiplication. The give-and-take

between butterflies or bees and flowers through exchanging nectar and pollen also has its origin in the

common purpose of keeping individuals preserved. The stamen and pistil have give-and-take based on the

common purpose of bearing fruit. Sodium and chlorine combine into salt because the valence requirement

of each is equal. This equality of the valence requirement originates in the purpose of the creation of God,

and since the Na ion is a positive ion and the C1 ion is a negative ion, they tend to unite with each other. So

from this standpoint they may be seen to have a common purpose. Thus all existing beings (subject and

object) perform the give-and-take action centering on common factors. If there were opposite or contrary

purposes or elements rather than common ones, there would be repulsion or exclusion rather than give-and-

take action. This is why two positive electrodes exclude or repel one another. Even in human society, any

difference of interest, purpose or duties, etc. between two persons causes them sometimes to be

disharmonious or to quarrel. Through the above-mentioned, it may have been clarified that paired elements

(subject and object) perform give-and-take action centering on a common purpose or element. This concept

of paired elements is of great importance in investigating the communist view of matter.

As is widely known, communist philosophy, which is based on dialectical materialism, regards all things

(existing beings) as objective beings or as consisting of matter alone. According to this theory, all things

consist of two elements, but these two elements are not relative (paired) but rather are contradictory.

Communism contends that all things change, move and develop because the two contradictory elements in

an existing being struggle against each other. They maintain that these two elements need each other on the

one hand and repel each other on the other. This need they call unity and this repulsion they call struggle.

Communist philosophers compare the relationship between any two elements to that between the ruling

and ruled classes. In other words, the classes require each other on the one hand and repel each other on the

other. They consider struggle to be more essential than mutual necessity in the class society. just as a

society is overthrown and replaced by a new one through struggle, so the relationship between the two

elements within anything is one more of struggle than of mutual necessity, and the movement, change and

development of material are accomplished through this struggle. They call these two elements opposition

or contradiction.

In the communist view, things are not a union of relative (paired) elements (individual truth bodies), but

rather the unity of contradiction and opposition. Now let me investigate this in detail.

Communist dialectics, which were first advocated by Marx, had their origin in Hegel's philosophy.

Therefore, its concepts of "opposition" and "contradiction" are the same as Hegel's. According to Hegel's

"Theory of Essence" in his Logic, contradiction means not simple opposition, but sharp opposition

completely denying or repelling the other party. Neither a common purpose nor common elements can be

found between oppositions. Thus, his contradiction is thorough negation.

These concepts have been used by the communists including Marx. Accordingly, when they call every

existing being a "unity of opposition" or "unity of contradiction", they recognize no common purpose

between the two elements. Engels, in his book Dialectics of Nature, cited many natural phenomena within

the realms of dynamics, biology, physics, chemistry, mathematics and astronomy as being the unity of

opposition or of contradiction. However, after a close examination of his theory, it becomes obvious that

he made a big mistake, because he applied the concept of opposition or contradiction to all correlative or

unified phenomena and mere differences among natural things.

Dialectics of Nature reads,... so-called objective dialectics rules over all nature, ... every chemical process

involves attraction and repulsion.... meanwhile all the progress to man has been made through the incessant

struggle between heredity and adaptation. (Dialectics of Nature, lwanami Library Vol. 11, p. 56)

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He regards all relative phenomena as opposite and contradictory. For example, he says,

When a magnet is cut in two, its neutral middle part becomes polarized maintaining the relationship of the

previous poles; moreover, if an earth worm is cut in two, it maintains the in-taking organ at the positive

pole, and makes a new negative pole, having the anus on the negative pole, but the previous negative

(anus) changes to the positive pole, and becomes the in-taking organ (mouth), and a new excretory organ

(new negative pole) is made in the cut part. (Ibid., p. 66)

He says that the same opposition or contradiction as before is maintained after cutting a magnet or an

earthworm in half. Is this true? The positive and negative poles in a magnet do not exist for the purpose of

repulsion or exclusion but rather for unity, just as the mouth and the anus of an earthworm do not exist to

repel each other but rather have the common purpose of keeping an individual alive through taking in

nutrition and excreting digested food. He says, "In chemistry, analysis is the main form of study, but

without its opposite pole (synthesis) chemistry is nothing." (Ibid., p. 78) This means that the methods of

analysis and synthesis are opposites and thus chemistry can not exist without the opposition or

contradiction of analysis and synthesis. But are analysis and synthesis contradictory? No, they are never

contradictory. They are only relative methods being used together in order to acquire perfect knowledge. In

other words they are not in a repelling and negative relation, but rather in a coordinated and affirmative

one.

Engels applies the concepts of opposition and contradiction even to the field of mathematics as follows:

Subtraction (a-b) can be expressed as addition (-b+a),

division

as multiplication

... all the fixed distinctions of the kinds of calculations cease to exist and all can be expressed as the

opposite forms. The power can be expressed as the power root

and the power root can be expressed as the power

... This means that addition and subtraction, multiplication and division, and power and power root are

contradictory opposite ways of calculation. This is far from the truth; however, all these are relative ways

to attain the exact calculation. They are not contradictory ways of calculation, repelling each other.

He says also,

Nowadays, if physiology does not regard death as the essential moment of life, it is not referred to as

science. The denial of life is contained as an essential element within life itself. Thus life must necessarily

be considered in relation to death (which is the inevitable result of life); that is, as part of the form of an

embryo. This is the dialectical understanding concerning life. (Ibid., p. 208)

In other words, "Life is maintained by the denial of death, its opposite party." But this is also a mere

mechanical interpretation forcibly adjusted to the dialectical category. Let me give an example. If a man

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has lived for seventy years, and if Engel's saying is true, then these seventy years should be the length of

the opposition between life and death. However, how can we possibly find the confrontation of death with

life? It is impossible to find death existing; that is, death can not be found among the brains, the nerves,

frame, internal organs, and the five organs of sense, but rather there is a perpetual replacement of cells and

blood corpuscles. It is inaccurate to look upon the replacement of cells as a relationship of opposition.

In the first place, if the relationship between life and death is regarded as opposition, this relationship of

opposition should be considered within the same unit of life (the same individual body). But the whole

human body and a cell are quite different units. Although a cell may die, the human body continues to live.

And even this death of a cell, exactly speaking, is not really death, but rather the cell's replacement by new

cells, as will be mentioned later.

In the example of man, the fetus grows up and becomes a newborn child, separated from its mother. After

birth, the child then grows up without negating the life of the parents at all. On the contrary, most children

help their parents. Man does not die due to being negated by the fetus, but rather dies of old age or due to

illness.

In the second place, human life is maintained not by an opposition with death, but by the harmonious give-

and-take between cells, tissues, organs, and the like; that is to say, by the formation of various levels of

Quadruple Bases. While life is maintained, there is no connotation of death. Each of the cells disappears

and new ones appear just as when clothes wear out, and are replaced by new ones. Like this, in human life,

old cells are replaced by new ones.

Through the above explanation, it may have been clarified that while communists look upon every existing

being as in opposition, actual existing beings have neither opposition nor contradictions. This explanation

dealt with the universal images of the individual truth bodies. In conclusion, each existing being thus takes

after the Universal Image of the Original Being and necessarily has relative (paired) elements rather than

opposition within it, thus forming the existence structure named the Quadruple Base.

b. Individual Image

As already mentioned, all the existing beings take after the Original Universal Image by having the Sung

Sang and Hyung Sang, positivity and negativity, and they take after an Original Individual Image by

having individual characteristics. Namely, every existing being has its own peculiarity, and this is its

Individual Image.

According to Genesis, Chapter 1, God created man in His own image after He created the whole universe

in six days. In the Divine Principle it says,

That is, man is God's substantial object with His dual characteristics manifested as "direct image," while all

things of the universe are the substantial objects of God with His dual characteristics manifested as

"indirect image" (symbol) (Divine Principle, p. 26)

and

The universe consists of countless such individual truth incarnations, mutually related in good order, from

the creature of the lowest grade to the highest, with man as the highest truth incarnation. (Ibid., p. 36)

Summarizing these statements, God's creation is a differentiated one. Taking after God, the universe shows

differentiation in various aspects.

God began His creation with animals of a lower order, then created animals with a more complicated

function; and finally He created man, who has the highest function. (Ibid., p. 44)

This means that all things including man have peculiar shapes, structures and functions. In creating the

protozoa, fish, amphibia, the reptiles, and mammalia, the different forms, structures and functions were

differentiated at each level. The same is true for plants and minerals. We know that the atomic structure

and chemical qualities of each element are different. All these examples show that all the existing beings

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take after both the Individual and Universal Images of the Original Being. Then to which part of the

Original Image does the Individual Image of the Original Being belong? And what are the concrete

contents of the Individual Image? Let me touch upon this question now.

(i)The Location of the Individual Image

There are Sung Sang and Hyung Sang, positivity and negativity in the Original Image, thus the Individual

Images should be located within one of them. In other words, one of the polarities should be the location of

the Individual Image, because, since an Individual Image is an image, and not character or matter (hyle),

the image can not be located in the Divine Character (Divinity). Then where is it located? It is in the Inner

Hyung Sang within the Original Sung Sang. I commented before that the give-and-take action between the

Inner Sung Sang, namely, intellect, emotion and will, and Inner Hyung Sang, namely, principle and law,

form the Inner Quadruple Base. We can not but consider that the countless Individual Images are located

nowhere else but within the Inner Quadruple Base. As an Individual Image is neither only positive nor only

negative, nor mere matter (hyle), nor the Universal Prime Energy, the Individual Images can not be within

the positivity, negativity or the Original Hyung Sang, but must be within the Original Sung Sang.

However, as the Sung Sang consists of the Inner Sung Sang, that is the part which thinks (intellect,

emotion, will), and the Inner Hyung Sang, that is the part which is thought, its location is the Inner Hyung

Sang. This means that in the creation of the universe, at the beginning there was an idea in the Original

Image of the Original Being; then the word appeared, and finally the creation was developed. Logos

(Word) comes into being centering on purpose, and that purpose is the very purpose of creation. Once the

purpose is established, there should naturally follow the idea of what and how to create to fulfill that

purpose. Logos appears as a concrete plan through this action. In thinking, there must be the subject part of

thinking which is the intellect, emotion and will (particularly reason, which is part of the intellect), and

there must be the object part of thinking or thought part which is the idea or shape,. structure and function

of an actual individual that isto be created.

Let me give an example. If the Original Being intended to create a bird, He would have first thought of a

bird, and then an Individual Image of the bird (representation of the bird) would have come into his mind.

That is, an Individual Image would have appeared in the Inner Hyung Sang and He would have thought of

how to create it. Then the principles (laws) within the Inner Hyung Sang would have been used by the

reason and finally Logos, the concrete Word to create the bird, would have been formed. Through the give-

and-take action between this Word with the rest of the Original Sung Sang (emotion and will) and the

Original Hyung Sang (hyle), the bird would have appeared as a being (a creature). This is shown in Figure

13.

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Fig. 13 Relation Between the Location of the Individual Image and Creation

(ii) The Monostratic Nature of the Individual Image

As already mentioned, every creature is a concrete individual truth body, and has both the Universal and

Individual Image of the Original Image. Thus it has peculiarity as an individual being. Then what is the

concrete meaning of an Individual Image? Does it mean the individual's own features which are beyond the

attributes common to other individuals? Here the attributes common to others are the Universal Image.

Then, is it the Individual Image which is left after the Universal Image has been abstracted from the

individual truth body? Logically, it would seem that the remainder after the abstraction of the Universal

Image is the Individual Image. Within logic, the distinctive features remaining after the abstraction of the

Universal Image (common character) from existing beings are called specific differences. So the specific

differences seem to be the Individual Images. However, as specific differences have many levels of

application, the issue is not so simple. For example, an actual person, say a Korean person, has various

specific differences, i.e. peculiarities. Let us trace these peculiarities.

In the first place, since he is a living organism rather than inorganic matter, he has the peculiarities

(specific differences) of living things such as cells, life and multiplication.

In the second place, among living things, as he is an animal rather than a plant, he has the peculiarities of

animals such as digestion, excretion, respiration, reproduction, sense, and movement as specific

differences.

In the third place, as human beings belong to the sub-phylum Vertebrata, he has the peculiarities of this

kind of animal such as a head, trunk, limbs, tail, nerves, circulatory system and the dioecious feature.

In the fourth place, among the classes of vertebrates, he belongs with the Mammalia rather than fish or

reptiles, and hence has mammalian peculiarities such as hair, viviparity, and lactation.

In the fifth place, among the orders within the Mammalia, he belongs to the Primates, and so has primate

peculiarities such as a developed cerebrum, short face, limbs with five fingers or toes, two breasts and the

like. And among these Primates, he belongs to the human race, and therefore he also has human

peculiarities such as reason, value criteria, language and creativity. Since he belongs to the Oriental race,

he has certain peculiarities of skin and hair, and because his nationality is Korean, he has peculiarities such

as a particular language, history, tradition and way of life. Finally, because he is a particular person among

the Koreans, he has individual peculiarities of height, appearance, individuality, etc. Thus if we regard the

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remainder after excluding the Universal Image (common character) as Individual Images, according to the

increase of the number of species in a particular level, the kinds of Individual Images (specific differences)

can be seen to decrease proportionally. That is, if we compare the specific differences (Individual Images)

with the number of species in the different levels of beings, we find that the number of species and the

number of specific differences are in opposite proportion. (e.g. Man is the most specialized being. He has

all the specific differences of all the other beings; however, in his level of specialization, he is the only

species.) In other words, a concrete person, A, has various peculiarities (Individual Images) such as those

of a living being, of an animal, of a vertebrate, of a mammal, of a Primate, of a human being, of a Korean,

and of a particular individual. Is it true that the Individual Image in the Original Being before creation is

such a conglomerate? According to Unification Thought the creatures God intended to create were not

vague and abstract beings but actual and concrete ones. In other words, God had a mind to create each of

the concrete and actual beings directly. Scripture says, "And the Word became flesh and dwelt among us,

full of grace and truth; we have beheld his glory, glory as of the only Son from the Father." (John 1:14)

This passage means that the begotten son was not a vague human being, but Jesus, an actual person with

peculiarities of height, appearance, character, temperament and the like. He was not a person with an

Individual Image based on a polystrata of the collected characteristics of all living things. Jesus was not a

man made of a "polystrata" of the lower levels, but a man of "monostratum."

In this theory there may be some who disagree because this view disregards the theory of evolution. But in

reality, the Unification Principle does disregard the theory of evolution. Only from a phenomenal

perspective does the process of creation seem to have evolved. That living things seem to have evolved

from lower stages to higher is due to the gradual process of creation from lower to higher. Thus, even

though man was created in the last stage, it does not necessarily mean that he was made by adding one

more Individual Image to the features of all the minerals, plants and animals of the previous stages which

had been added one after another. According to the Divine Principle, "Before creating man, God made all

things in the image and likeness of man's character and form.” Therefore, man is the encapsulation of all

things." (Ibid., p. 44)

This quote makes it clear that, on the contrary, nature was created to take after parts of the human

peculiarities; that is to resemble man's Individual Image. After all, the human Individual Image is not

polystratic but rather simple and monostratic. Scholars have tried to analyze the Individual Images

academically and classify them into various differences. Though this may be of academic significance, it

has nothing to do with the human Individual Image in the Original Being. It is similar to all the other

beings, because, although in the order of creation, the lower things were created first in the Original Image,

they were preceded by the Individual Image of the higher beings. The lower beings were created taking

after the parts of the Individual Images of the higher beings.

To say God created the entire universe setting up man, the highest being, as this standard, means that He

created animals and plants setting up man as their standard, and He created minerals setting up animals and

plants as their standard. The Individual Images of the lower beings which are formed by taking after parts

of the Individual Images of the higher beings are never polystratic in nature, but are rather monostratic

simplifications. Every existing being has monostratic peculiarities in relation to its shape, structure,

function, elements, action and the like.

(iii) The Individualization of the Universal Image

Since an individual truth body has both Universal and Individual Images, what is the relationship between

these Universal and Individual Images? Is the Individual Image within an individual separate from the

Universal Image (Sung Sang and Hyung Sang, positivity and negativity)? Do the Universal and Individual

Images within individuals have nothing to do with each other?

To jump to the conclusion, the Individual Image is the individualization of the Universal Image. That is, it

is a Universal Image with a concrete uniqueness. Let me demonstrate this using as the example, two

persons named A and B who have quite different personalities. A has a squarish face; he is tall; his frame

and muscles are well developed, and he is fond of sports and music. His forehead is not so broad; his

temperament is bright and sociable, and he is kind and has a lot of common sense. In contrast with A, B is

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short and high browed; his face is narrow and long; his frame and muscles are average in development, and

his particular taste is for reading rather than sports or music. His temperament is introverted and

unsociable; he has great technical knowledge in a special realm rather than broad general knowledge. All

of these aspects are the peculiarities and Individual Images of A and B. Both of them have the Universal

Image (Sung Sang and Hyung Sang, positive and negative aspects) while their Individual Images are the

peculiarities of their mind (Sung Sang) and body (Hyung Sang), and of their positivity and negativity. A's

tall stature, squarish face, developed frame and low-browed forehead are the peculiarities of his Hyung

Sang (body) namely the Individual Image of the Hyung Sang; and his taste for sports and music,

sociability, and kindness are the peculiarities of A's Sung Sang, namely the Individual Image of the Sung

Sang. Likewise, B's short stature, averagely developed frame and muscles, and high-browed forehead are

the peculiarities of his Hyung Sang; while his taste for reading, his unsociability, introversion, and capacity

for technical knowledge, etc. are the peculiarities of his Sung Sang. The relationship between positivity and

negativity and the Individual Image is similar to this. For example, to express the positive side of his mind,

A may smile while B may make a joke. That is to say, there may be different ways of expressing positive

feelings, such as brightness and cheerfulness. It is the same with negative feelings. That is, to express grief,

A may shed tears while B may endure in silence. Also in both positive forms such as the nose bridge and

negative forms such as the ear hole, there are many differences between people. Thus the Individual

Images appear in the Sung Sang and Hyung Sang, and positivity and negativity. In conclusion, the

Individual Image is not unrelated to the Universal one. Rather, it is nothing but a special type of Universal

Image, its peculiar phenomenal type. There is no concrete Universal Image which does not hold an

Individual Image. Namely the Universal Image is, without fail, regulated by an Individual Image in its

development into the world of phenomena.

This is because the location of the Individual Image is in the Inner Hyung Sang of the Original Being. The

Inner Hyung Sang is the Hyung Sang part within the Original Sung Sang. In other words, the Original

Individual Image is already in existence within the Universal Image of the Original Being. In the formation

of the Developing Quadruple Base of the Original Image (the Universal Image), this Individual Image

causes it to have definite peculiarities by regulating the character of the give-and-take action.

(iv) The Individualization of the Chung-Boon-Hap Process

Here I am going to touch upon the relationship between the Individual Images and the C-B-H process. As

already mentioned, an individual truth body forms a Quadruple Base internally and there are both Static

and Dynamic Quadruples. judging from the time perspective, this formation of the quadruples is the

Chung-Boon-Hap Process. Because the Individual Image is one of the attributes of an individual truth

body, the relationship between the Individual Image and the C-B-H process should rightfully be made

clear. Stating the conclusion prematurely, an Individual Image is nothing less than the individualized

Chung-Boon-Hap process, that is, the individualized action of give-and-take. Here the G-T (give-and-take)

actions are those between the Sung Sang and Hyung Sang, positivity and negativity, that is to say, the G-T

actions of subjects and objects. Yet as mentioned above, when a Universal Image appears, it naturally has a

definite peculiarity, or Individual Image.

A Universal Image appears, of course, only through the G-T action. None of its elements (Sung Sang and

Hyung Sang, positivity and negativity) can appear by themselves. For instance, mind (Sung Sang) can not

directly appear without the G-T action between mind and body (brain cells) which gives rise to mental

activities such as pleasure, displeasure, perception, memory, reasoning and the like. And it is obvious that

the mental activities are incomplete when the G-T action is interrupted such as when the brain is benumbed

by alcohol or high fever. The same is true for the body. The physiological operations such as digestion,

respiration, blood circulation, and so on can not become perfect through the functioning of the stomach,

lungs and heart alone, but only together through their harmonious G-T action with the other organs. For

example, the stomach can function fully only through its G-T action with the heart, liver, pancreas, etc. A

healthy body (Hyung Sang) is indebted from childhood to the ingestion of nutritious food, to harmonious

physiological action and to a perfect G-T action between the mind and body, whereas a sickly body is due

to imperfect G-T actions between the above-mentioned factors.

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It should not be overlooked that a good or bad internal G-T action has a decisive effect on the development

of a Universal Image. Accordingly if an Individual Image means the individualized Universal Image, in the

same sense, the individualized Chung-Boon-Hap process is also the Individual Image itself.

Then what is the concrete meaning of the individualized C-B-H process? It means that each person has a

different way of giving and taking. Owing to the differences of the G-T actions between the mind and brain

cells in each person, even when we look at the same moon, one person may rejoice while another may feel

sad. Furthermore, as there are differences in the physiological operations of men, while eating the same

kind of food, one person will be all right while another will develop urticaria. Medical science has

recognized that there are differences in the physical constitutions of people. These in fact are the

differences of man's physiological operations and the individualization of the many compound C-B-H

actions within man.

As already mentioned, there are two aspects to the C-B-H action, both static and dynamic. Of these, the

dynamic developing C-B-H action has three dimensions, that is, its development occurs due to three

factors: the G-T action between Sung Sang and Hyung Sang, the G-T action between positivity and

negativity, and the Logos. All these factors are the universal elements common to all individual truth

bodies.

However, since every individual is an existing being with individual peculiarities in addition to the

universal elements, these three actions must have their respective Individual Images. The Individual

Images mentioned above are those of the Sung Sang and Hyung Sang, and of the positivity and negativity.

Here I am to touch on the Individual Image of the Logos. As stated above, the Chung-Boon-Hap process is

also regulated by the Logos. Logos means the nomological dimension within an individual truth body, so it

obviously affects its development; that is to say, development also has a special aspect according to each

individual. This is the Individual Image of the Logos.

Take, for example, multiplication. When a pregnant woman delivers her baby, it is the contraction of the

uterus that actually delivers the child; but the intensity, frequency, and duration of travail, time of delivery,

and the strength of the womb contractions, etc. are different according to different women. The delivery of

the baby by the womb contractions is a physiological action which is a kind of natural law (Logos). Thus

the differences in the concrete expressions of the action (law) are due to the individual peculiarities such

as, the differences in the anatomical structures of the wombs and of the path of delivery (in childbirth),

mental and nervous distinctions and the like. This is the Individual Image of the Logos (Principle).

Thus, it is clear that the action of Logos in development has both universal and individual aspects. After

all, there is evidently another element-the Individual Image involved in development-along with the three

elements of 1) Sung Sang and Hyung Sang, 2) positivity and negativity, and 3) Logos. It is the unified

action of these four elements which gives rise to concrete developing phenomena. We call such a feature

the "Four Motives of Development." Through these four motives of development, it is possible to explain

how an individual truth body changes constantly while maintaining its identity. However, in dealing only

with the Universal Image in development there is no need of the Individual Image, so in this case, a

concept named the "Three Motives of Development" is established.

(v) The Individual Image, Idea and Concept

First let me deal with the relationship between an Individual Image and an idea. An idea, as is widely

known, is the image in the mind which portrays an object. In creating the universe in the beginning, God

would have had mental images of each thing to be created. In other words, in His mind, He would have

thought of the images of each creature with their peculiarities such as shape, structure, function, and so on

and He would have surely created things just the same as these images which would have been the standard

for creation. As a painter maps out his scheme first and then paints what he visualized in his mind, so God

caused the images in His mind to be expressed in time and -space. According to Scripture,

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And God said, "Let there be light"; and there was light ... and there was evening, and there was morning,

one day .... and God made the firmament and separated the waters which were under the firmament from

the waters which were above the firmament. And it was so .... a second day .... And God said, "Let the

earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit". . . . And it was so .... a third

day. And God said, "Let there be lights in the firmament of the heavens to separate the day from the night;"

. . . And it was so.... a fourth day. And God said, "Let the waters bring forth swarms of living creatures, and

let birds fly above the earth across the firmament of the heavens.". . . a fifth day. And God said, "Let the

earth bring forth living creatures according to their kinds: cattle and creeping things, and beasts of the earth

according to their kinds." And it was so.... God created man in His own image, in the image of God He

created him; male and female He created them ... And it was so ... a sixth day. (Genesis 1: 3- 3 1)

The words "it was so" mean that all things were created like their images in His mind as well as created as

He had wished. Such a mental image is referred to as an idea. Then what is the relationship between an

Individual Image and an idea? Needless to say, the idea is the very Individual Image itself. The Individual

Image in the Original Image was the mental image pictured in the mind (Sung Sang) of the Original Being;

namely it was an idea or representation. I mentioned above that the Individual Image was in the Inner

Hyung Sang of the Original Sung Sang. The Inner Hyung Sang contains ideas and representations. As

frequently mentioned, the Sung Sang contains both the actual thinking element and also the thoughts

themselves. The thinking element is subject while the elements being thought are the objects of the

thinking element. The former is the Inner Sung Sang which has the function of intellect, emotion and will,

and the latter is the Inner Hyung Sang which contains ideas (concepts) and principles (laws). The ideas

composing this Inner Hyung Sang are Individual Images. (See "The Structure of the Original Image.")

Next, I will touch upon the relationship between an Individual Image and a concept.

A concept is a mental image which is the synthesis of abstracted elements common to various kinds of

individuals. It has both intension (connotation) and extension (denotation). After all, a concept is a name

given to common features; it thus may contrast with the Individual Image which means the individual

peculiarities. The concept "man" is a "rational and valuable being", while the individual peculiarities of a

Mr. Kim may be expressed by his particular appearance, stature, personality, unique temperament and the

like. The concept "bird" is "an animal which flies", while the individual peculiarities of a crow may be "a

black bird which cries, 'caw, caw. " Thus, concepts indicate common features, and ideas indicate

peculiarities.

From such a view, the relationship between concepts and Individual Images seems the same as that

between the Universal and Individual Images. But, strictly speaking, this is not true, because the Universal

Image means only Sung Sang and Hyung Sang, positivity and negativity. Needless to say, Sung Sang and

Hyung Sang, positivity and negativity may be denoted by a concept, but since a series of subordinate and

superordinate concepts exists, the subordinate concepts may be considered individual compared to the

superordinate concepts. For example, though "fowls" is the superordinate concept to sparrows, doves, hens,

and the like, it may also be regarded as a subordinate concept along with fish, reptiles, mammals, and so on

in relation to the concept "Vertebrata." Accordingly, compared with the Vertebrata, the concept of fowls is

more individual because it is more specific. In other words, when considered as a peculiarity, the concept

fowls is individual but when considered from the point of common features, it is a concept. But most

important here is that no vague animals, plants, men, fowls, and so on, that is to say, no conceptual beings

were predetermined in creation. Rather, concrete animals were determined such as cows, horses, dogs,

hens, sparrows, doves, mackerels, anchovies, etc.; and concrete plants such as pine trees, bamboo, apple

trees, rose bushes, rice, barley and the like; and concrete human beings with peculiarities of appearance,

personality, etc. What must be clarified here is that these individuals have concepts, namely common

features, in multifold strata. For example, a hen (individual) has not only the peculiarities of being a hen

itself but also the peculiarities of fowls, the vertebrata and even of living beings, as broader superordinate

concepts. In other words, people may say that higher beings (such as higher animals) are polystrata of all

the characteristics of lower beings (such as lower animals); however as mentioned in the section

"Monostratic Nature of the Individual Image", the polystrate concept is false. The fact that individual

characteristics seem to form a polystraturn is due to the abstraction, classification and systematization of

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the common features of various individual truth bodies through man's rational approach which is attempted

for a better understanding of existing beings.

If, however, all these concepts are the outcome of the abstraction and classification of individual

characteristics, were there not originally concepts in the Original Image? Were there only ideas in the

Original Image? No, never. Concepts were in the Inner Hyung Sang of the Original Image along with the

ideas. Abstraction existed in the world of the Original Image and man's ability to abstract resulted from

this. As the creation is one of resemblance and there are so many ideas, and they are so diverse, it is natural

that all the individual bodies have common features. Accordingly, it is obvious that the abstraction of

common features and the concepts of it would have already existed in the Original Image. To put it exactly,

concrete ideas and abstract concepts co-existed in the Original Image.

(vi) The Universal and Individual

Here I will now touch upon the relationship between the universal and individual again, but from a

different angle. It was previously made clear that the Universal and Individual Images are not separate but

rather compose the individual truth body through their unity. Which of these is prior, the Universal Image

or the Individual Image? As mentioned above, ideas are prior to concepts. But since the relationship

between the Universal Image (Sung Sang and Hyung Sang, positivity and negativity) and the Individual

Image is not the same as the concept-idea relationship, I will deal with them in a separate way. To jump to

the conclusion, a Universal Image is prior to an Individual Image, because in the Original Image, the

Universal Image is the attribute necessary for the self-existence of the Original Being; whereas an

Individual Image is a necessary condition only for the act of creation. For example, in the relationship

between mind and body (Sung Sang and Hyung Sang), and thinking, which is prior? Since mind and body

are inborn and thinking is acquired, the former are, of course, prior, while the latter is posterior.

In the Original Being, the Universal Image is indispensable for the self-existence of the Original Being

while the Individual Images are a necessary condition or means only for making the Original Being joyful

through creation. They have no relation to His self-existence. Therefore the Universal Image is primary or

prior and the Individual Images are secondary or posterior. (Strictly speaking prior and posterior do not

really exist, but rather, as mentioned above, the term "prior" really means "more essential", and the term

"posterior" means only "less essential.") There is a similar question, however, which asks which is prior,

the universal or individual? Here universal does not mean the Universal Image but has a meaning similar to

"concept." It is the kind of name given to the common features of various kinds of things, such as mineral,

plant, animal, and man. Here individual means the concrete individuals such as Mr. Lee so and so, Mr.

Kim so and so, hibiscus, peach, hen, dove, iron, copper and the like.

Accordingly, the question of priority between the universal and individual presents the following issue. Did

"a man" exist as an idea in God and then develop into Mr. Kim or Mr. Lee through creation, or was there

no vague "man" in the beginning but rather were the concrete men named "Mr. Kim" or "Mr. Lee" created

first and then the term "man" made by the abstraction of the common features of these concrete men (such

as "men are rational and valuable beings, different from all other animals")? The so-called

Universalienstriet (the dispute about the universal) among scholastic philosophers was typical of the

disputes concerning this question throughout the history of philosophy. This philosophical question is such

an important one that Unification Thought should clarify its own standpoint on this issue.

According to Unification Thought, the relationship between the universal and individual is considered like

that between concepts and ideas, idea being prior and concept posterior. The reason the relationship

between the universal and individual is considered to be like that between concepts and ideas is that we

have to seek the ultimate cause of the universal and individual in the world of phenomena and deal with the

problem in the world of cause. And next, the reason that idea is prior and concept is posterior is, as

mentioned above, that the creation of God is not a creation of vague conceptional beings but one of

concrete individual truth bodies. Both concepts and ideas were required for creation. To repeat, however,

ideas were prior while concepts were posterior, for as already mentioned, God's creation was not of

concepts but of concrete individuals. The ultimate causes of the universal and individual were the concepts

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and ideas in the Original Image. The concepts came to be formed as mental images corresponding to the

common features of ideas which had existed prior to them.

To put it concretely, since the Original Being has Heart, he is considered to have first visualized Adam and

Eve, concrete human individual truth bodies, as objects of heart and love. Then because creation begins

with the outer aspects, it was inevitable that God create an environment for human life such as animal,

plant, and mineral individual truth bodies. For their creation, God used Adam and Eve as the standard

(specimen). In other words, the mineral, plant, and animal kingdoms were created taking after certain parts

of the elements of Adam and Eve. [Note: Taking after certain partial elements implies disregarding the rest

of the elements. For instance, God disregarded man's (Adam and Eve's peculiarities such as reason, heart,

and so on and created animals, plants and minerals using man's physical body as the specimen. This means

that the parts of the specimen (the flesh body of man) given to the animals, plants and minerals through

imitation are their common elements. Therefore taking after partial elements means abstracting these very

elements. Man's faculty of abstraction must have indeed come from that of God.]

These parts then became the common features of all the existing beings other than man, and accordingly

became the concepts of these beings. We call such common features the "Concept Derived from the

Specimen." Meanwhile, since the descendants of Adam and Eve have taken after them, the parts taken after

have become the common features of the human race, and so necessarily make up the concept "man." One

or several concrete animals would be created first, and then many other similar animals would be made in

imitation of those already created. In other words, in the creation of animals also, the ideas of individual

beings were formed first, as in the case of man, and then many kinds of animals similar to them were made

imitating the individual beings. In this case also, the imitated aspects become the common features of all

the other various individual beings taking after them. These aspects corresponding to the imitated aspects

then, namely, the concepts derived from the specimens, are considered to have been formed in this way.

Thus in the creation process first there was the idea which became the specimen, then secondly, from this

idea, the concept was formed. In this case, in Unification Thought, the idea is called "Idea as Specimen." In

this view, the idea-forming process of the Original Being is opposite to the creation process of the

universe. In the universe, the creation order was from inorganic matter to organic matter, plants, animals,

and man. To the contrary, in the world of the Original Being the order of the formation of ideas was from

man to animals, plants, organic matter and inorganic matter. Thus even the ideas of the individual beings of

the microscopic world, such as the ideas of molecules, atoms, and elementary particles, were all formed in

imitation of the elements of human physical constituents (the human physical body is composed of many

elements).

In nature there are, of course, many elements that are not in the human physical body, but the ideas of these

elements may be considered to have been formed through a further imitation of one of the imitated parts of

the human physical elements. With such a view, we can understand the true meaning of the Principle of

Creation that the entire creation, from atoms to heavenly bodies, was created for man. The saying "Before

creating man, God made all things in the image and likeness of man's character and form.. Therefore, man

is the encapsulation of all things." (Ibid., p. 44) is a concise expression of this fact. This, then, is the

Unification Thought standpoint on the relationship between concept and idea. However, it should not be

overlooked that this order applies only to the order of ideas as specimens and the concepts derived from the

specimens. The ideas of the various kinds of individual truth bodies of the lower positions, that had to be

created by the imitation of the concepts which were derived from the specimens, were created after the

concepts. Thus an idea coming from the concept which was derived from the specimen had an aspect

which imitated the specimen. This aspect is called the "Idea of Similarity."

For example, there first was an idea for the specimen named Adam, and then with Adam's physical body as

the specimen, the concepts derived from the specimen appeared: animal, plant and mineral. These

concepts, based on the specimen named Adam, were posterior to the idea. But when the ideas of the

similarities of the various individual beings such as cow, dove, snake, salmon, hibiscus, barley, pine tree,

tulip, hydrogen, chlorine, and iron, were formed from the concepts derived from the specimen, in these

cases the concepts were prior to the ideas, because, in these cases, the ideas are of similarities not of

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specimens. In conclusion, the idea as specimen is prior to the concept derived from the specimen, while the

concept derived from the specimen is prior to the idea of similarity. This is the viewpoint of Unification

Thought. Thus there are two ways to settle the dispute of the order of the appearance of ideas and concepts

in Unification Thought. [Note: Since Adam and Eve took after the Original Image, the idea of Adam and

Eve could be considered an idea of similarity, and the Original Image may be referred to as a concept

derived from the specimen. In this case, the concept seems to be prior to the idea. But as mentioned before,

the Original Image can not be considered a concept. This is because the Original image is an attribute of

the Original Being, while concepts are one of the composing elements of the Inner Hyung Sang. The

concepts contained in the Original Being are not the Original Image itself, but rather these exist in the

Inner Hyung Sang. Therefore the relationship between the Original Being and man is, as mentioned before,

like that between the Universal Image and Individual Image, and never like that between concepts and

ideas.]

(vii) The Individual Image and the Environment

Through the above explanation, it has been made clear that the unique features of all individual truth

bodies originated in the Individual Images within the Original Image. Here it should be added that these

individual beings change and develop through G-T with their environment. As already mentioned, [see ii

and iv] the individual truth bodies form Developing Quadruple Bases through G-T action (in a subject and

object relationship) with other beings. This means, in other words, that an individual body itself changes

through its G-T action with the environment. That is to say, the Individual Image of the individual truth

body is ruled not only by the Original Image, which conditions it even before it is materialized, but also is

still partly under the influence of the environmental factors after it is materialized. For example, when a

man comes into being, the Individual Images such as his frame, appearance, individuality, physical

constitution, etc. are predetermined by heredity. But in the growing process, a man's physical frame and

constitution change, and his personality, individuality and posture are influenced by food, weather,

regional conditions (mountains, seashore, coast or city), education, family environment and so on. Namely,

the human Individual Image is not totally determined a prz*orz*, but is also influenced a posten*0n*. The

same is true for the animal, plant and mineral kingdoms. For example, though the Individual Image such as

the specific kind and quality of rice is already determined inside the rice seed, after the young rice plant is

planted, the realistic length, volume and quality of rice produced are influenced by water, weather,

fertilizer, etc. Every chemical element changes incessantly through G-T, that is, through physicochemical

interactions with other elements. Thus, although an Individual Image is regulated by the Original Image, a

part of it changes through the environmental factors. Before, I said that when an individual truth body

forms the Inner Quadruple Base and the Dynamic (Developing) Quadruple Base, from the time perspective

this is the C-B-H process. The individualization of the C-B-H process meant the G-T actions between mind

and body (brain), and the actions among the various organs such as sense organs, tissues, cells, etc. Yet,

this inner C-B-H process does not develop independently of the outer G-T (the relationship with the

environment), but is related to it. The Inner Quadruple and inner C-B-H process continue under the

influence of the outer conditions, and the outer G-T action appears through the inner G-T action.

This is an outline of the environmental influence on the Individual Image of the individual truth body. The

individual truth body as a subject also often exercises influence over the environment. In relation to man,

this means that man, as a subject, exercises dominion over nature. The animal, plant and mineral kingdoms

also influence the environment as individual truth bodies. The influence of an individual truth body means

that each individual being (according to its Individual Image), exercises a particular influence on the

environment.

There are many films on Nature which show clearly that every animal, from microscopic to huge ones,

exercises a particular influence on its living environment, and so the animals, plants, and minerals mutually

affect each other. Thus the outcome of the respective particular influences of one individual being on

another through the G-T actions between them is here called the "Individual Effect of a G-T Action. "

Accordingly the Individual Image of an individual truth body was essentially regulated in the Original

Image but in actual phenomena, it is outwardly and incessantly regulated and changed by countless

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individual effects of G-T actions. In other words, an Individual Image exercises influence over others and

is also influenced by them

Chapter II - Ontology Based on the Unification Principle (Part 4)

Section D - The Being Image of Existing Beings (part 2)

2. The Connected Body

The connected body, just like the individual truth body, is one of the being images of existing beings. As

all existing beings take after the Original Image, they must have some images corresponding to it. One of

these images is the individual truth body and the other is the "Connected Body."

a. The Connected Body and Dual Purposes

Directly speaking, the connected body refers to a being with dual purposes, namely the existing being,

which simultaneously has both purposes for the whole and for the individual. Every being has these two

purposes. The purpose for the whole (called the Sung Sang purpose) means the purpose by which the

individual contributes to the preservation and development of the whole. The purpose for the individual

(called the Hyung Sang purpose) means the purpose for the multiplication and development of self as well

as for self-preservation and self-strengthening.

A certain purpose in life is given to every man, such as contributing to one's state or society in one or more

realms such as tax-payment, military service, business, administration, education, industry, and science. A

family member must contribute to his family, a teacher to education, and a workman to the enterprise to

which he belongs, and so on. These examples show the purpose for the whole. Few people recognize this

kind of contribution as the purpose for the whole given to every man by the Original Being. Most men

regard it as their duty. Men who are able to perform this duty willingly, do so because they feel the purpose

for the whole unconsciously. Because, in terms of the Principle, this performance of duty and the

consequent fulfillment of purpose are determined and projected by the mind, because the largest whole is

God, and because the whole in the created world represents God to an individual, the purpose for the whole

may be called the "Sung Sang Purpose." This is also true for all the other things besides man. Though

animals and plants may seem to struggle against one another for existence, in reality they do not. They all

contribute to the whole. Were a part of the earth's plant life destroyed, the human race would find difficulty

in living due to a lack of oxygen; and if all animals disappeared the result would be the same, because due

to the shortage of C02 and fertilizer, plants would have difficulty maintaining themselves. If the mineral

kingdom disintegrated there would be a crisis in the preservation of the biological world, for every living

thing has to ingest mineral matter.

What about the individual purpose? No individual exists without the purpose of preserving and maintaining

his existence. Every being without exception has the purpose of self-preservation, development,

multiplication, and benefit. Food, clothing, housing, the fine arts, academic life, religious faith, and so on,

all exist for self-preservation, joy, multiplication, growth, and development. Thus for a man to be for

himself means to be for physical life or one's own sake. An individual man is the object of God, the whole,

and in a position of Hyung Sang to God. Consequently the purpose for the individual may be called the

"Hyung Sang Purpose." This sort of purpose is recognized in animals, plants and minerals as a matter of

course. We can easily understand that animals and plants have this purpose for the individual because it

seems as if they live only for self-preservation and self-existence. And even though it is not so obvious

whether minerals have a purpose for the individual they should and do have this purpose. This issue will be

dealt with in detail later.

The purposes mentioned above were applied only to existing beings on the earth, but all the existing beings

in the cosmos, from atoms to heavenly bodies are the same. For example, the nine planets, centering on the

sun, rotate on their own axes for their own purposes, and revolve around the sun for the purpose of the

whole. If one of the planets suspended its revolution, the whole aspect of the solar system would change.

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Therefore, it is true that even planets and fixed stars have both the purposes for the individual and for the

whole. An electron revolves around a proton due to its purpose for existence as a particle and also for the

atomic structure as a whole, similar to the relationship of the planets to the sun. An element unites with

another and forms a molecule also because of both the purposes for the individual and the whole. The

purposes for the individual and the whole are not independent but interdependent, intercausative, and they

exist in an inner and outer relationship. As the purpose to serve the whole may also indirectly be a purpose

to better the individual too, likewise, the purpose for the individual to become better indirectly presupposes

an intention to serve the whole more effectively through the individual's betterment. The greatest purpose

for the whole, for nature, is the purpose of serving man, namely bringing him pleasure and joy. Not only

the sunlight but also the stars twinkling in the night sky, and the elementary particles of the microscopic

world all exist to serve human life. Some may be skeptical of how stars and elementary particles serve

human beings, but according to the Unification Principle, even these things have dual purposes and their

supreme purpose is to bring pleasure to God, through giving joy to man.

The universe is the object in which man's character and form are manifested in substance. Therefore, man,

whose center is fixed upon God, would feel immense joy when he objectively feels his own character and

form through all things as his substantial objects. (Ibid., p. 45)

God created the universe so as to feel joy and peace by feeling objectively, His subjective Sung Sang,

through the creation. (The Explanation of the Divine Principles, p. 50)

God's purpose in creating the universe was to feel happiness when He saw the purpose of goodness

fulfilled in the Heavenly Kingdom.... (Divine Principle, p. 41)

Because man was created as the center of the universe, the supreme subject and dominator of all things, the

supreme purpose (purpose for the whole) of all creation is to serve man. As mentioned above, man is a

microcosm, a composite substance of the whole of nature. Though man was created last of the created

world, in the world of the Original Image the idea of man was set up first, and then the ideas of the whole

universe were set up taking after the various features of man. All this means that the ultimate purpose for

the whole of all things, including heavenly bodies, was to be for man. Thus man freely dominates all of

nature. The moon which previously contributed to man only through light has now also begun to contribute

material to him since man has reached her. Now man has begun to explore Mars and Venus. According to

the teacher of the Unification Principle, a spirit man can easily reach stars which are at a distance of several

hundred thousand or several million light years away. The motivating force behind astronomical research

is to make space serviceable to human life.

All things are of service to man in one of various forms: for instance as raw materials for products; as

experimental objects; as objects with artistic beauty such as landscapes, colors and sounds; as inspirations

to find truth (many philosophers including the Apostle Paul perceived truth through observing nature); as

stimulants to the artistic feelings of man (birds, flowers, trees and the moon were often the themes of

poems); and as means of comparison (metaphors) of the characteristics of man (we sometimes express

certain characteristics of man with expressions such as "steady as a rock", "strong as an ox", "delicate as a

flower", "iron will", "happy as a lark", "hungry as a bear", and the like).

Thus each thing's ultimate purpose for the whole is to be of service to human life in some way. What is

mentioned above is concisely expressed in the Divine Principle as follows:

Man was thus created to be the center of the whole creation, and so the point where God and man become

one united body is where we find the center of the macrocosm.

Let us discuss man's being the center of the macrocosm from a different aspect. We call the two worlds, the

visible and invisible, the "macrocosm," with man being the substantial center of this total macrocosm.

(Ibid., p. 38)

Consequently, the purpose of the universe's existence centered on man is to return joy to God, the Creator.

Every being has a dual purpose. As already explained, every existence has both character and form;

accordingly, its purpose is two-fold. One purpose pertains to internal character and the other to external

form. The relationship between the two is exactly the same as that between character and form in any

individual being. The purpose pertaining to the internal character is for the whole, while the purpose

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pertaining to the external form is for the individual. In other words, the former and the latter relate to each

other as cause and effect, internal and external, and subject and object. Therefore, there cannot be any

purpose of the individual apart from the purpose of the whole, nor any purpose of the whole that does not

include the purpose of the individual. All the creatures in the entire universe form a vast complex linked

together by these dual purposes. (Ibid., pp. 41-42)

b. The Connected Body and the Original Image

I have touched on the connected body from the viewpoint of purpose. Now let me explain it in relation to

the Original Image.

The individual truth body mentioned before is a concept which deals with the aspect of the existing being

that reflects the Inner Quadruple Base of the Original Image. The connected body on the other hand is a

concept which deals with the aspect of the existing being that reflects the Outer Quadruple Base of the

Original Image. Before, I explained that an individual truth body performs the give-and-take action not

only between the subject and object parts within itself through forming the Inner Quadruple Base, but also

performs the give-and-take action outwardly with other individual truth bodies in a subject and object

relationship, through forming the Outer Quadruple Base. This means that an individual truth body also

simultaneously plays the part of a connected body. The Outer Quadruple Base of the Original Image is one

of absolute dimensions formed through the absolute give-and-take action between the Sung Sang and

Hyung Sang. As the Quadruple Base of the Original Image is in the world of the Original Being outside of

time and space, its Inner and Outer Quadruples can not but be formed in a unique, absolute dimension.

But as the universe is the four-dimensional world of space with time, the Quadruple Base should be formed

within the passage of time and in the three dimensions of space. Accordingly, the Quadruple Bases under

the influence of time and space are formed in the various dimensions of the upper and lower sides, right

and left, front and back, and before and after. For example, a person will have his parents, elder brothers

and sisters, and superiors above; younger brothers and sisters, sons and daughters and inferiors below;

teachers, leaders, and seniors in front; disciples and juniors in back; friends and neighbors to the right;

opponents to the left; and within the passage of time, he performs the give-and-take action with new

persons and new environments incessantly. Thus, the formation of Quadruple Bases occurs in various

dimensions in the created world. There is not one of the countless individual beings composing the

universe which does not form these kinds of multidimensional Quadruple Bases. This means that every

creature is connected with others through its upper and lower sides, in the past and in the future, directly

and indirectly, etc. For example, man is directly connected with food, clothing and housing; with his

environment or surroundings (family centering on parents; minerals, plants and animals through foods;

mountains, lands and climate through dwellings, etc.); and with social life (getting in touch with members

of the community, contacting foreigners, and the like); and indirectly connected with the planets of the

solar system (through gravitation, the rotation and revolution of the earth, and the sunlight); and with stars

(through the cosmic rays and utilization of the constellations).

If any one of these connections were cut off man would be influenced greatly. It is well known that cosmic

rays exercise an important influence on the living things on earth. Thus to say every existing being takes

after the Original Image means that each being in nature has paired (relative) elements inwardly (in itself)

and has give-and-take actions in various dimensions outwardly (with others). The former state is called an

individual truth body and the latter, a connected body. In other words, every existing being is an individual

truth body for self and a connected body for others. That is, an individual truth body is the image for self of

an existing being; whereas the connected body is its image for others. Because existing beings have these

two aspects, the dual purpose comes into existence. The purpose for the individual is for the maintenance

of the self, that is to say, self-existence; and the purpose for the whole is for the maintenance of the whole,

that is to say, the purpose to make the whole more perfect. This is the reason for calling the existing being

with dual purposes a connected body. Therefore, there is no solitary being in the universe; all are

connected to each other. The entire universe is a vast organic body composed of connected bodies with

dual purposes. Consequently, when we consider this in relation to the Original Image, we can see that an

existing being is composed of the Inner and Outer Quadruples. Dealing with self it is called an individual

truth body, and dealing with others it is called a connected body.

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Chapter II - Ontology Based on the Unification Principle (Part 5)

Section E - The Yang Sang ("Status-image") and the Position of the Existing Being

It was made clear above that every being taking after the Original Image had to form the Inner Quadruple

Base inwardly as an individual truth body, and the Outer Quadruple Base outwardly as a connected body.

This formation of the Quadruple Bases is the being image, namely, the existing structure taking after the

Original Image. The existing being with this structure does not remain stationary but incessantly moves. Its

type of movement is a kind of revolution, that is to say, circular movement. In other words, when the

subject and object form the Quadruple Base through give-and-take action inwardly and outwardly, circular

movement develops. The Unification Thought calls this the Yang Sang of being. (The detailed explanation

of the Yang Sang is given in the section "The Status of Existence of the Four Position Foundation," in

Divine Principle, pp. 32-39).

Here let me explain the difference between the concepts of the being image and the Yang Sang. As the

content of both the being image and the Yang Sang is the formation of the Quadruple Base, it can be seen

that the two concepts are similar. But there is quite a difference between them. The being image is a

concept which deals with the structure and elements only, whereas the Yang Sang is a concept which deals

with the movement. As frequently clarified, the being image, as it takes after the Original Image, consists

of the Universal and Individual Images of the existing being. The Original Image has the Quadruple Base

structure; namely the system which is formed by the four elements in the four positions is the Quadruple

Base. Furthermore, viewed from the time perspective this formation of the structure is called the Chung-

Boon-Hap action. Thus reflecting the Original Image, every existing being is called an individual truth

body or a connected body. After all, all forms of the Quadruple Bases of the existing beings take after the

structure of the Original Image. Then, does circular movement, as an aspect of the existing beings, take

after the Original Image too? From the standpoint of causality, it may take after some aspect of the

Original Image, and by such reasoning, the circular movement might reflect the non-angled nature of the

love (G-T action) of God (Original Image); but as the world of the Original Image is one of absolute

dimensions outside of time and space, there is no actual circular movement in it, because circular

movement requires time and distance (space). [Note: Accordingly, a moving body is not able to stand still

at a definite point in space or at a definite moment. If we maintain that a moving body stands still at a

definite point in time and space, this accepts Zenon's assertion that a "flying arrow stands still", and also

accepts the communist sophistic and dialectical viewpoint of movement which says "a moving body

simultaneously exists and does not exist at a definite point at a definite moment." In essence a point has no

size. But if a point actually exists, it naturally has size, large or small, which means that it occupies space.

Within space, movement can not stand still, because to stand still is not movement. Therefore there is no

true point in the spatial world. Accordingly, a moving body never stands still in space but constantly

moves. In strict terms, a point has only position and no size, and is dealt with only in mathematics.]

1. The Yang Sang Of Existing Beings

As mentioned above, the Yang Sang refers to circular movement. Namely, it means a state of being

displaying circular movement through the formation of the Quadruple Base.

Whenever a creation has formed a four position foundation by fulfilling its three objective purposes

through O-D-U action, it begins to perform global spherical movement in order to maintain its three-

dimensional existence. (Ibid., pp. 32-33)

But it should be noted that to say the existing being displays circular movement by the formation of the

Quadruple Base does not mean that all of the four elements in the four positions move in circles. As

already mentioned and clarified in the section on the Original Image and individual truth body, in the

Chung-Boon-Hap action which completes the Quadruple Base, the origin is Heart or Purpose. Accordingly

the "origin" (Chung) of an Identity-Maintaining (Static) Quadruple Base in the created world is not an

actual existing being, but rather the quadruple's "division" (Boon) (subject and object) are existing beings,

while the "union" (Hap) is nothing but a union of the division (subject and object). And in the Developing

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(Dynamic) Quadruple Base also, the "origin" is Purpose, and not an existing being. Although the

"multiplied body" (Hap) is a new being, it is an outcome of the movement. Consequently the subject and

object are the only elements involved in the circular movement of the Chung-Boon-Hap (Origin-Division-

Union) action or in forming the Quadruple Base.

What is the concrete meaning of the circular movement of these relative beings? It means that an object

revolves centering on the subject. Needless to say, in this case, the relative beings perform the G-T action

with a common purpose, and in the process of the G-T action, the object revolves around the subject. The

movements of particles and heavenly bodies are examples of this. Electrons revolve around the nucleus of

protons and the nine planets revolve around the sun. It is a matter of course that the proton and sun are the

subjects. Yet it should not be overlooked that within the circular movement both the subject and object

rotate on their own axes. This is because when we consider the Quadruple Base of subject and object we

find that within both the subject and object, there are Inner Quadruple Bases containing inner subjects and

inner objects. The inner objects revolve around the inner subjects and thus create the inner rotational

movements. For example, as the moon revolves around the earth, the earth rotates on her own axis, and as

the earth revolves around the sun, the sun rotates on its own axis. This means that the object elements

within the moon, earth, sun, electrons, and protons also revolve around their subjective elements.

Astronomy says that not only the solar system but the galaxy as well, to which the solar system belongs,

rotates. It is said that centering on a nuclear system of fixed stars, the galaxy with a diameter of several

hundred thousand light years rotates once every two hundred forty million years. Thus the simultaneous

rotation and revolution actually means that every existing being is an individual truth body in relation to

itself and a connected body in relation to others. For that reason, by means of the G-T action between the

subject and object, circular movement develops both internally and externally.

Then why do all the existing beings rotate? Does circular movement develop by chance or necessity? The

circular movement is necessary, because it is caused by the purpose or dual purposes of the existing being.

As touched on before, every existing being has both a purpose for the individual or self-existence, and a

purpose to improve the whole. Due to these purposes every existing being moves in circular motion. In

other words, there can be no existence of the individual or whole without circular movement. When an

electron rotates on its own axis and revolves around the proton, these motions occur both for self-existence

and for the maintenance of the eternity of the atomic structure. The same is true for the rotation and

revolution of the earth. Thus in order to maintain the eternity of existence of both the individual and the

whole, the object rotates and revolves centering on the subject. In this case the subject, the center of the

circular movement, also revolves centering on a new subject and thus becomes an object in the higher

dimension. The sun, along with other stellar groups, as an object revolves around a system of nuclear fixed

stars which is the center of the galaxy in the higher dimension. Thus all existing beings, from the small

atoms to the great cosmos, including the galaxy, form a hierarchy consisting of many levels of centers, and

develop circular movement.

Then what is the center of the highest level of these circular movements? It is man. The highest center of

these countless centers is man. Thus man is the supreme center of the circular movements of the

individuals within the universe.

Again, every individual truth incarnation moves spherically, with the lower individual truth incarnations in

the objective position to the higher ones. The center of the spherical movement of this object is in the

individual truth incarnation which is in the position of subject, on a higher level. Likewise, the centers of

countless such symbolic individual truth incarnations are connected with one another from the lowest to

the highest. Man, the individual truth incarnation in image, is the highest and central created being. (Ibid.,

p. 36)

When many objects revolve around one subject at orbits of regular intervals or at different angles, spherical

space is formed centering on the subject, -and the movements of all the objects are synthesized into one

spherical movement. This is shown in Figures 14 and 15.

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Fig. 14 When the orbits are at regular intervals Fig. 15 When orbiting angle is different

The rotation of the earth corresponds to Diagram 14, and in this case the center, its subject, seems to be a

line. The movement of atoms may correspond to Diagram 15 and in this case the center looks like a point

or a ball.

To say the circular movements of many objects centering on one subject form a spherical shape means that

all individual truth bodies have a spherical shape. It is a matter of common knowledge today that atoms or

heavenly bodies have a spherical form, and we can easily understand that seeds or fruits have spherical

shapes too. Besides we know that the fertilized eggs of animals and various kinds of bird's eggs are

spherical.

All these examples indicate that in principle the basic form of every individual truth body is spherical. That

the shapes of plants, animals, and men seem to have nothing to do with the spherical form may be due to

the fact that the spherical forms were transformed so as to be more favorable to the realization of the

purpose of each individual.

[Note: The same physical conditions do not exist in the formation of the spherical forms between heavenly

bodies such as the earth and of fertilized eggs or fruits. In other words, the formation of the spherical forms

of the heavenly bodies and the formation of the spherical forms of fertilized eggs (cells) are not necessarily

the same. The former surely originate in circular movement, while the latter are caused by the liquidity of

cytoplasm which is like a water drop. Yet the Unification Principle does not regard these spherical forms as

the accidental outcome of liquidity. In creation, an idea has to be set up first in the Original Image and then

the individual truth body is created according to that idea. It is not valid to regard spherical form as a result

of the liquidity but rather to consider that the cytoplasm was made liquid so as to ultimately create the

spherical form.

From such a standpoint, it is possible for us to understand that the spherical forms of heavenly bodies,

fruits, seeds, and eggs all originated from the same common motive, and it is possible for the Quadruple

Base of the Original Image to be expressed in a sphere. As already mentioned, since the world of the

Original Image is outside time and space, inside and outside are one; large and small are one; and the past,

present, and future all exist in the eternal present. Accordingly it is possible to say that the four elements of

the Quadruple Base consolidate at one point centering on Heart, and if that point is expanded, it may be

expressed as a sphere.

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Particularly, in the Static Quadruple Base, since the fourth position is nothing but a union of the subject

and object, the components are the three elements of Heart, subject and object. To say the subject and

object perform G-T action centering on Heart means that the subject sometimes becomes the object, and

the object sometimes becomes the subject. When a husband and wife have give-and-take, sometimes the

husband is subject and sometimes object to his wife. Such a phenomenon is due to the nature of the

Quadruple Base in the Original Image. That is to say, in the Original Image, the Sung Sang and Hyung

Sang can change positions with one another. This nature of the Original Being may perhaps be shown

diagrammatically as a circle. When the needle of a compass is turned to the object from the subject at the

radius of SH (distance between subject and Heart) centering on the heart point (when subject stands at the

position of object), a semicircle appears with S 0 as its diameter, and at the same time the object comes to

the position of subject, its locus also forming a semicircle. Here finally a full circle is made. From such a

standpoint, the Original Image may well be called a circular image, for the Original Image centers on

Heart, and Heart is the starting point of love, and the nature of love is harmony which has no angles, like a

circle. As such, the Original Image is a circular one and in the first stage of the creation every creature was

made circular. However, as the creation progresses, every being develops the peculiar shape suitable for its

own purpose and function.]

2. Position Of The Existing Being

Here position refers to that of the subject and object, which, strictly speaking, are in different positions.

As already mentioned, every existing being has within it the two elements of subject and object (paired

elements) as an individual truth body, and as a connected body every being performs the give-and-take

action in a subject and object relationship with another being. In this case, the subject and object are not at

the same level. The relationships of subject and object are those of superior and inferior, active and

passive, dominating and submitting, central and dependent, creating and conserving, and positive and

negative. The subject being lies above the object being. The subject is superior to the object. Such a

difference in the positions of subject and object is due to the following facts:

In the first place, in the Original Image, Sung Sang (subject) is mind which has positive functions

(intellect, emotion, and will), whereas Hyung Sang (object) is undetermined passive matter. In other words,

all things were created by mind's dominion over material (matter).

Fig. 16 Circular Expression of an Original Image

In the second place, in the relationship between positivity (subject) and negativity (object), the difference

of positions is inevitable, because positivity has bright, full, prominent, hot and warm qualities, whereas

negativity has dark, vacuous, concave, cold and cool qualities.

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Thus in the relationships between the Sung Sang and Hyung Sang, and positivity and negativity of the

Original Image, the position of the subjects is above, and that of the objects is below. In other words, the

Original Image itself has an orderly structure. For that reason in the world of beings (created world),

differences of positions and levels exists. If there were no differences, all the existing beings on the same

level would have a mind to dominate each other or to refuse each other's dominion, and this- universe

would eventually be thrown into confusion. Order is necessary in the natural world and human society.

Therefore, even if we disregarded the fact that all creatures take after the Original Image, there would have

to be differences of positions between subjects and objects if only to maintain order in the created world.

How much more the order is necessary then, when the created world takes after the Original Image. How

can this sort of difference of positions between the subject and object bring about order? The order

originates in the fact that the object revolves around the subject due to the purpose for the whole. An object

rotates on its own axis due to the purpose of the individual and revolves around the subject due to the

purpose of the whole. Then the subject, which becomes an object, revolves around another subject on a

higher level, in addition to rotating on its own axis for the purpose of the individual. Thus, in the created

world there is a series of countless centers, and man occupies the supreme position of this series. In other

words, man is the center of the whole universe, which forms a vast, orderly, organic body.

Here a further explanation about the fact that man is the center of the universe should be given. We know,

of course, that man merely lives on the earth just as animals and plants do. Then how can he be the center

of the universe? The earth on which man lives revolves around the sun as its object, and the sun itself

revolves, in the object position, around the system of nuclear fixed stars as a member of the galaxy. From

such a standpoint, man along with the earth on which he lives is one of the most minute beings in the

universe. judging from a physical viewpoint alone, man can hardly be the center of the cosmos. As a

physical being, man is between 5 and 7 feet tall, and weighs 100-300 pounds or so. But from the standpoint

of the purpose of creation, the situation takes a new light. No matter how vast the universe is, it was

created to bring pleasure and joy to man. Namely, it was created as the object of man. Man is the

dominator and the entire universe is the dominated being. Comparing the relative importance of man and

the universe according to the purpose of creation, human value is greater than the united value of the entire

universe, because an object exists for the subject. Therefore there are two kinds of centers which are named

the physical center and the purpose center. The former is called the Hyung Sang center; the latter is called

the Sung Sang center.

As already explained, every existence has both character and form; accordingly, its purpose is two-fold.

One purpose pertains to internal character and the other to external form. The relationship between the two

is exactly the same as that between character and form in any individual being. (Ibid., pp. 41-42)

Therefore, the physical centers of circular movement are the physical subjects at the various levels (the

nucleus in the atom, the sun in the solar system, etc.), but their purpose center (Sung Sang center) is only

man. In view of the purpose of creation, the electron revolves around the proton (nucleus) not only to

maintain the atomic structure (purpose for the whole) but also to bring joy to man indirectly. And the earth

revolves around the sun not merely to form the solar system (purpose for the whole) but also to bring joy

and pleasure to man indirectly through the changing of seasons. The purpose for the physical center

(purpose for the whole) of a lower level is no more than an individual purpose when considered from the

higher level. For example, at the level of atom, the purpose of the electron, to preserve the atomic structure

through revolving around the proton (purpose for the whole) is, at the molecular level, a purpose for the

individual atom. The purpose of the earth to maintain the solar system through revolving around the sun

(purpose for the whole) is, at the galactic level, nothing but a purpose for the individual solar system itself.

Thus in physical movement, the subordinate purposes for the whole are superordinate purposes for the

individual. Such physical purposes for the whole are superordinate purposes for the individual. Such

physical purposes for the 'Individual and whole are called Hyung Sang purposes whereas the ultimate

purpose of every individual to contribute to human life directly or indirectly is called the Sung Sang

purpose. Now it has been clarified that the Sung Sang purpose of all individuals other than man is to serve

man, and the expression that man is a cosmic center means that man is the Sung Sang center. This is shown

in Fig. 17.

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Fig 17 The Relationship between the Sung Sang and Hyung Sang Purposes of the Existing Beings

As frequently mentioned, through all things staying in their definite positions, various levels of centers

(subjects) are formed, and the center of the highest level is man. This means that the higher the subject

level is, the broader its scope of dominion becomes, and since man is the highest center, the whole universe

is under his dominion. Though man doesn't have direct dominion over the entire universe at present, the

day will come in the future when, through the further development of science, human beings will directly

dominate other heavenly bodies from the earth. Even though man's scope of dominion will always be

restricted to some extent, this does not mean that man is far from having dominion over the whole

universe. This sort of restriction applies only to a man on the earth who is limited by physical conditions,

but the restrictions of time and space do not exist for the spirit man free of his physical body.

3. The Various Types Of Circular Movement, And Developing Movement

The circular movements of each existing being are not identical, but rather vary. It was clarified previously

that every existing being must have the circular motion of G-T actions both inwardly and outwardly in

order to exist. But the actual phenomena of the natural world show that there are a lot of exceptions to this.

Molecules, which are composed of various elements, do not rotate inwardly, and the cells composed of

molecules stand still without any rotation or revolution, as do the tissues made up of cells and the organs

composed of tissues. Animals and man are the only beings that move, but still they do not move in a

completely circular motion. If a man rolled around like a top, he would surely find it difficult to maintain

his life because he would get too dizzy. Thus most phenomena in nature do not coincide with the fact that

every existing being rotates and revolves. This seeming contradiction can be resolved through reaffirming

that all existing beings are connected bodies with dual purposes. Before, I made it clear that atoms and

heavenly bodies rotated and revolved due to their dual purposes. In order to realize the dual purposes for

both the individual and the whole, every being performs circular motion. Therefore, strictly speaking,

circular movement is a condition for existence as well as a Yang Sang (Status-Image). In other words, for

existing beings to exist they can not but become connected bodies. Accordingly, every existing being is

both in the position of subject and whole to subordinate beings, and in the position of object and part to

superordinate beings. To say that an existing being develops circular movement inwardly and outwardly

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means it is functioning as a connected body. In short, circular movement is a means or condition through

which a connected body can function. In other words, for a connected body to perform the function of its

dual purposes, conditions other than circular movement may be necessary. There may be many ways of

realizing the dual purposes of a connected body, according to the positions of the various beings such as

molecules, cells, plants, animals, and man. Let a more concrete explanation be given about this.

(i) Types of Circular Movement

Let me first deal with the conditions necessary for realizing the purpose of the connected body at the

molecular level. All molecules are composed of atoms and exist as either inorganic or organic matter. From

an historical viewpoint of the development of the earth, organic matter was created far later than inorganic

matter, which has been proven to be the fundamental material of the earth. Considering the significance of

the development of the earth from the standpoint of creation, the earth was surely created as the

environment for human life, as man's object of beauty and dominion, and as the place for the various

minerals, plants, and animals to exist. If this is true, then inorganic matter (the basic building block in

development), that is, all the elements in the form of molecules, must compose all the minerals, plants and

animals, and at the same time, solidify the earth so as to make it suitable for the life of all things. If it were

sparse like cotton, or gaseous like a cloud, there could be no evolution of minerals and no habitat for plants

or animals. The function of molecules (inorganic matter) as connected bodies may thus be considered to

solidify the earth and for that purpose, circular movement which requires spatial intervals at the molecular

level could not occur since the molecules need to be tightly connected through chemical unions.

Furthermore, in order to maintain the particular characteristics of different minerals such as gold, silver,

iron, etc., the components must be completely and tightly connected with each other. Thus, the molecular

level of connected bodies because of its specific dual purpose performs its function through chemical union

rather than circular motion.

In the second place, let us deal with the function of the cell. The cell is the basic unit that composes living

things. For that reason, unless it is fixed in a definite position as part of a living body, the continuity of the

shape and structure of the individual can not be maintained. If the muscle cells which compose the heart

(cardiac muscle cells) began to travel here and there, the structure of the heart (cardiac structure) would

crumble immediately. The position of a cell which is a component of a living body must be fixed in order

to realize the purpose for the whole. Rather than moving itself, it is connected with other cells through the

circulation of blood and lymph. Since the cell itself is an individual truth body, it performs the give-and-

take action between its nucleus and cytoplasm which are its inner subject and object parts; however, this

give-and-take action is not circular movement either but rather a form of biochemical action. This same

situation applies to tissues and organs.

Now let me deal with man as an individual truth body or connected body. In the first place there is the

inner Chung-Boon-Hap action of the individual truth body, namely the inner give-and-take action which

establishes harmony between the physical mind and the spirit mind.

In the second place, the coordination of the organs (stomach, heart, lungs, etc.) through the blood and

nerves makes the physiological action perfect. The Sung Sang aspect of man's purpose for the individual is

to enjoy living in truth, goodness and beauty in addition to perfecting his personality through raising his

standard of heart, and the Hyung Sang aspect of his purpose for the individual is to multiply children as

well as to have food, clothing, and shelter to make the physical body sound. Furthermore, as a connected

body, a person can and should do his best to fulfill his responsibilities to the persons he is in touch with

through the relations of upper and lower, left and right, before and after, and so on. For example, he should

be dutiful to his parents, respectful to his teachers, and should love and educate his children. In the final

analysis, to perform the give-and-take action as a connected body is a matter of loving the object as a

subject, and following the subject as an object.

Next, what is give-and-take action like in social life? It may be similar to that between individuals. A

government is to enforce good policies in the political, economic and social realms to improve the social

welfare of its people, and the people are to be grateful to the government and follow its policies. The same

should be true for relationships, such as those between teachers and pupils, employers and employees, and

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officers and soldiers. Particularly in economic life, the harmonious circulation of capital, raw materials,

and goods should be established between different industries, between the cities and rural areas, between

different enterprises, between production and consumption, and so forth.

Through the above explanation it may have been clarified that all the levels of connected bodies other than

atoms have no physical circular movement, and that the types of give-and-take action are different on each

level. But as mentioned before, all connected bodies have common features in that no matter what type of

give-and-take action they perform, it is a method of, or condition for, fulfilling the dual purposes as a

connected body.

The circular movement of atoms, the chemical union of molecules, the biochemical action of cells, the

physicochemical action of tissues and organs, the physiological action of the human physical body, the

Sung Sang action between the physical and spirit minds, the harmonious give-and-take in social life, and

the like, are the same from the standpoint that all these connected bodies can not but perform G-T action in

order to realize their dual purposes.

However, we can consider the most basic and typical of all these forms of give-and-take action, for

according to the principle of resemblance, at least one of these will surely directly reflect a certain aspect

of the Original Image. Which then is the most basic form? It may well be the circular form; that is, the

circular movement shown in atoms and heavenly bodies is the essential form of the give-and-take action.

To say all the movements of heavenly bodies including the earth and the atoms which compose the

material of the whole universe are circular movements, in other words, to say the movements of both the

macroscopic and microscopic worlds are circular, means that the basic type of give-and-take action of

connected bodies is circular movement. Then how can we understand the rest of the patterns of give-and-

take actions? They may be considered as transformations in order to be suitable for the positions and

purposes of the beings. Circular movement was transformed to chemical union to allow the close

connection of molecules; to biochemical action owing to the colloidal liquidity of cells; to physiological

action due to the specific structure of the human body; to mental action centering on heart and value, due to

the peculiar feature of the duality of flesh and spirit; to the circulation of commodities and money due to

the economic and social peculiarities, and the like. From such a view, all these patterns of give-and-take

actions may be included within the category of circular movement.

(ii) Development and Spiral Movement

The above-mentioned circular movement was chiefly physical and spatial, but there is another kind which

may be called circular movement in time. This is a developing movement, and as developing movement is

one of the important categories of philosophy, let us consider it in detail.

The concept of development generally means a changing process which moves irreversibly forward. To put

it concretely, it is a process of changing to a high phase from a low one, to a new phase from an old one, to

a complex phase from a simple one and so on. Such processes of change are irreversible. The processes

such as the growth of plants and animals, multiplication, the formation of the universe, or the evolution of

living things, never retrograde to the previous phases. For example, a seed grows into a sprout, then into a

stem, branches, leaves, flowers, fruit and then develops into many more seeds than existed before; this

process of growth is irreversible. The formation of the universe going from a gaseous to a liquid, and then

to a solid state, may also be regarded as the process of development.

Thus development is an irreversible directional movement. Accordingly, the features of developing

movement are finality (goal), time, and stages of development. The irreversibility of direction can not be

formed without the establishment of a goal (purpose) and the change can not become fixed without a lapse

of time. [Note: Communist philosophy recognizes only the direction of developing movement, and not its

goal. It asserts that development occurs due to the contradictions within material and that the direction is

decided secondarily and automatically by the physicochemical laws acting in material. Their philosophy

does not recognize that a goal is established first and then the physicochernical conditions are prepared in

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order to direct toward the goal. If an established goal is recognized, this admits a teleological cosmology

which would finally result in the breakdown of atheistic communism. Therefore it is inevitable that

communists deny established goals in order to adhere to their atheistic philosophy. But one has to regard an

egg as having the possibility (goal) of becoming a chicken, and a seed can not but be looked upon as

containing the possibility of becoming a new fruit after maturity. How much more valid this view of an

established goal is, when considered from the standpoint of the Unification Principle which asserts the

creation theory of the cosmos.]

Furthermore, the reality of stages becomes apparent in the development shown in the above examples.

When a plant bears fruit, a new stage, the seed stage appears. After a chick hatches from an egg, it grows to

become a mother hen, and then starts a new stage by laying an egg. In the formation of the cosmos as well,

it is said that there were the three stages of gas, liquid and solid. In the evolution of living things, the

evolution occurred not through a gradual and continuous process but through stages. Consequently, it has

become obvious that development is a directional movement with a goal (purpose), time and stages.

Then what shape does developing movement take? According to its directivity toward the goal, it takes the

shape of a straight line, and according to its stages, it would be circular. But as development involves time,

its form will be spiral-the united form of a straight line and circular forms, as shown in Figure 18

Fig. 18 Development in Spiral Form

Thus development is a kind of circular movement. When a solid body is performing circular movement

and a force acts along the direction of the circular movement, the circular movement changes into a spiral

one.

What are the concrete contents and significance of a developing movement which displays a spiral form

like this? As already mentioned, development is a phenomenon which appears in the formation of the

dynamic Quadruple Base. Namely when the subject and object perform the action of give-and-take

centering on a definite purpose, the outcome appears with direction toward the accomplishment of the

purpose, and this itself is development.

In other words, development occurs through the dynamic Chung-Boon-Hap process. Before, it was said

that new multiplied bodies appear as a result of the dynamic Chung-Boon-Hap process. In the Unification

Principle, the terms "multiplication" and "development" are often taken to mean the same thing. But

strictly speaking, the multiplied body means a new stage of development. In plants, for example, the stage

of new fruits is multiplication; in animals, the stage of the newly born offspring is multiplication, and so

forth. Development is, after all, the dynamic inner and outer C-B-H action of an existing being. To say

development takes the shape of spiral or circular movement means that all development is performed with

similar contents in every stage and with a definite period.

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Why does development take the form of circular movement and pass through stages? It is because of the

principle that every existing being has to perform circular motion in order to maintain its existence

eternally. As already mentioned, every existing being performs circular movement which appears by the G-

T action between the subject and object. Here the following question may arise. If a physiological action

occurring within the physical body is circular movement, and an animal's growth is development; and if, as

mentioned before, circular movement is indispensable for maintaining eternal existence; why isn't physical

action enough to maintain the eternity of existence? Why is it necessary to multiply offspring, a whole new

stage of development? Why is a spiral movement required in addition to circular movement (physiological

action)? Atoms and heavenly bodies maintain their eternity of existence through circular movement alone.

Why can plants and animals not do the same?

It is because atoms and heavenly bodies are mere physical matter, while plants and animals are vital

beings. Physical beings have only space while vital beings have both time and space. Since, in principle,

time and space are inseparable, physical beings can not disregard time, but because the same forms are

repeated in physical change, time may be comparatively ignored. The time for the earth to revolve around

the sun now is 365 days, and this period was the same a hundred years ago, a thousand years ago; the

seasonal changes in these 365 days have always been the same. In other words, there are no real changing

aspects involved. Therefore just one period of the circular movement can be regarded as the eternal

movement of the earth, if one disregards time. However the movement of vital beings, such as plants and

animals, is quite different. A vital being has a time limit (life span) because of the necessity of

multiplication given to living things at the creation. In other words, vital beings must have succeeding

generations and multiply posterity according to the law of vital creation. "Be fruitful, and multiply and fill

the earth (Genesis 1:28). "And God blessed them, saying 'Be fruitful and multiply and fill the waters in the

seas, and let birds multiply on the earth.'" (Ibid., 1:22). Accordingly, for a limited, vital being to multiply,

another circular movement is required. Needless to say, because vital beings also have material Hyung

Sang aspects, they develop specific circular movements (physiological action). But these are only the

functions for maintaining existence during a life span, not for multiplication.

Furthermore, the time aspect of multiplication (new generations) should be a new period whose contents

are different from the previous one, because succeeding generations means a numerical increase through

multiplication and also a diversification of features. For example, in the period of the parents, there are

only two persons (beings): male and female; but in their children's period, there are more than two beings

in number and a variety of features of these persons appears. Because of this numerical multiplication of

lives and the diversification of features, vital beings can not but have a succession of generations and

eternity of existence. Therefore vital beings do need another circular movement. Thus unlike mere physical

beings such as inorganic matter, vital beings are required to perform circular movement both in time and

space, and this circular movement, in relation to the lapse of time, is the so-called spiral movement of

development.

It should be added here that the vertical G-T action between the subject and object (the replacement of the

former generation by another) appears in spiral movement as the G-T action between the positivity and

negativity in development. This doesn't mean that the object revolves around the subject. Rather, to put it

concretely, when a mother animal (subject) gives birth to her children (object), the children become new

subjects and give birth to new children (objects). This is the vertical G-T action of development and spiral

movement manifests aspects of this vertical G-T action.

(iii) Direction of Developing Movement

Why does developing movement have direction? As already mentioned, to say movement has direction,

means that the movement is heading toward a definite goal. Development occurs through the dynamic

Chung-Boon-Hap action and this action occurs centering on a definite purpose. The goal toward which

development heads is established by this purpose. Actually, the purpose itself is a goal. The purpose of a

fertilized egg is to be a chicken, and with this as a common purpose, G-T action occurs between the

embryo and the white and yellow, which results in a chicken. That is, the purpose that the egg contained

was the very goal it reached after development.

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Then what established the purpose? In an egg, the purpose was established by the life within the embryo.

In other words, the life within the embryo which was to become a chicken established the goal and

direction of its movement.

Life, which is called a gene in genetics, means the consciousness latent in material, and it has different

aspects according to each individual. Thus, the gene should be regarded as an individual truth body, and it

should have both the aspects of Sung Sang and Hyung Sang. The Sung Sang aspect is life in the true sense

and the gene (DNA) dealt with in science is a bearer of life and not life itself. The DNA is nothing but the

Hyung Sang aspect of life. In other words, the actual structure of DNA should be regarded as the Hyung

Sang in relation to the Sung Sang which is life. Thus since life is consciousness, it is no wonder that it

establishes a definite purpose and goal.

In the Unification Principle, such life is called the autonomy and dominion of the Principle itself. There are

no existing beings which are not based on the Principle, because the Principle means rules, Logos, reason,

law and mathematical reason. Accordingly, the Logos gives an individual being a larger or smaller amount

of intellectual elements, and when a being is given mostly mathematical law and less intellectual elements,

the individual becomes quite passive, ruled by physicochernical law. When a being is given more

intellectual elements, it becomes active and autonomous, because the intellectual elements are nothing

other than reason.

Since reason is part of consciousness as well as part of intellect, the autonomy of the Principle is conscious

and purposeful. Thus the principle acting upon inorganic matter is merely physicochemical law, but when

acting upon living things, like organic matter, the Principle is autonomous, conscious, and purposeful. Life

is the very autonomy of the Principle. Therefore not only physicochernical laws but also autonomous

functions act together within the physical body of a living thing. Therefore the G-T actions within living

beings display developing movement with direction.

To the contrary, since the movement of inorganic matter is controlled by simple law, this movement

becomes repetitious or circular. Needless to say, since inorganic matter is also a created being, it is true

that it has both the purposes of the individual and the whole. But since its purpose is only given to it from

outside, inorganic matter itself is never conscious of it. The earth revolves around the sun only because of

the purpose given it from outside, and not because the earth is conscious of it.

Communist philosophy regards conflict between inner contradictory elements as the cause of all

movement, including development. It considers even reversible repetitious movements like chemical

reactions as contradictions. Communists can not clarify the difference between developing and repetitious

movements. Because they look upon life as being only a peculiar form of mere physicochernical action

rather than regarding it as consciousness latent in material, it is inherently impossible for them to

distinguish between the two movements. Marx took the phenomenon of water boiling at 100'C as an

example to explain the abruptness of revolution in social development. However, this example is not

related to development, but only to repetition. This foolish act of Marx originated in his lack of

discrimination between development and repetition.

(iv) Purpose, Law, and Necessity in Development

Here let me touch on the purpose, law, and necessity in development, for they have often been dealt with in

philosophy.

Jumping to a conclusion, the Unification Principle maintains, as could be known from previous sections,

that there is purpose in development. It is the natural conclusion of a creation view of the universe. But

materialism, and communist materialism in particular, strictly denies any purpose in development, and

judging from their atheistic theory, it is no wonder.

Which is the more valid and rational view? The followers of communism recognize both law and direction

in development but not goal or purpose. Is this a true view? Is the establishment of direction possible

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without a goal? Communists say that direction appears from the necessity of principle (law). As the law of

causality acts upon the natural world, cause A always gives rise only to effect B and not to effect C.

Therefore if a cause as well as the law of causality can be known exactly, the effect can also be foreseen

exactly. When a fire is lit in the fireplace, smoke necessarily rises up out of the chimney. The sprouting of

plants in spring and bearing of fruit in fall are the necessary outcomes of natural law. They are caused by

the weather conditions and the attributes of the plants, and there is no need to recognize any mysterious

purpose or plan in it. If any mystery were admitted, natural phenomena would lose their laws and an

unscientific and mythological view of nature would be established. However, this is a groundless assertion

in philosophy. The acceptance of necessity and law in nature is only a scientific standpoint, not a

philosophical one.

Since natural science deals only with phenomena and keeps a neutral attitude toward all philosophy,

natural science transferred the issue of purpose in the explanation of natural phenomena to philosophy in

order to maintain the purity of science. For example, the cause of smoke in the case of a fire is in the realm

of science, but the reason and motive for one to light a fire is out of the scientific realm. The phenomenon

that a union of a bull and cow gives birth to new life is a scientific phenomenon, but the reason for a man

to raise cattle belongs to the purpose of man. In this way, the scientific and philosophical realms do not

necessarily coincide when dealing with natural phenomena. Of course, the contents of philosophy should

not contradict scientific truth, but philosophy should establish a farther reaching universal truth which

includes scientific truth. If it is not only a scientific assertion but also a philosophical assertion that

necessity is part of development only due to the laws present in natural phenomena, the following question

should be answered. Why does every natural thing have law? Materialism recognizes the cosmic essence as

matter, and mind as its product. Then the laws should originally be contained within the matter itself

without any regard to mind. Yet matter itself should originally be undetermined material. If that is true,

then how is it possible for matter as an undetermined and unrestricted material to become determined?

Communist philosophy can offer no solution to this problem. Communist philosophers say that law is the

attribute of matter itself. This is mere dogma and conjecture. A true man of science may only say, "Judging

from the current scientific knowledge, legality can not but be regarded as an attribute of material. But there

is room for possible change in this concept as science develops further." Frankly speaking, communist

philosophy is controlled by science so it is far from being a true philosophy which can lead science.

Since Unification Thought maintains that the universe was created, it strongly maintains that development

has purpose, and regards all the laws as necessity, as preparation for realizing the purpose of cosmic

creation. Acceptance of God's existence will not destroy purpose and necessity but rather further assure and

stress their existence by the logic which shows that purpose and necessity originate in the Logos.

Thus Unification Thought looks upon all the laws of the natural world as necessary, because they were

prepared beforehand for the realization of a definite purpose.

Chapter II - Ontology Based on the Unification Principle (Part 6)

Section F - Existing Form of Being

From the standpoint of the Unification Principle, every existing being has a definite Yang Sang and form in

order to maintain its existence. Then, what is the difference between Yang Sang and form, and their actual

concepts? As already explained, the Yang Sang refers to circular movement and it is a concept which deals

with the co-existence aspect of the subject and object elements. Circular movement is a necessary aspect

and condition for both the subject and object to co-exist. There can be neither the rotation of an object

without a subject nor the existence of a subject without an object revolving around it.

On the contrary, the existing form means the form or condition which the subject and object respectively

have as individual truth bodies. Prior to G-T action, the subject and object have to possess conditions and

forms as individual truth bodies and existing beings. Considering man, before marriage a man has to

prepare the conditions of being a male person and bridegroom such as education, health, age, a means of

living, virility, and so on; and a woman has to prepare the conditions of being a bride such as education,

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health, age, posture, fecundity, countenance and the like. All these conditions are necessary forms for the

male and the female to exist as bridegroom and bride. After these conditions are fulfilled, the man (subject)

and woman (object) marry and carry on family life by maintaining a harmonious G-T action. This G-T

action is the very living Yang Sang of the couple. Through this example, the difference between the

concepts of the Yang Sang and form should surely have been clarified. In the long run, the existing Yang

Sang means the co-existing form which consists of both of them (subject and object) existing together,

whereas the existing form means the self-existing form with which each individual is endowed. There are

the ten following existing forms:

(1) Self-Existence and Prime Force

All existing beings tend to constantly maintain their identity. But in order to maintain one's identity, there

must be a certain force which is always active. This force is the very Universal Prime Force. Human beings

never become animals or plants. Even after death man lives eternally as a human being. It is due to the

ability of self-existence endowed by God that man maintains himself for eternity. All other beings are the

same. But since living things have a specific duration of life, their self-existence has significance only

during that duration. The force to maintain such self-existence is called Universal Prime Force.

(2) Sung Sang and Hyung Sang

As an individual is an individual truth body, it has both the aspects of inner, invisible character (Sung

Sang) and outer, visible form (Hyung Sang). In this case the fact that it has both natures means it has the

existing form, and when this individual performs circular movement through G-T action with other

individuals, this is its Yang Sang.

(3) Positively and Negativity

For an existing being to exist, it must manifest positive or negative aspects both in time and space. In this

case when an existing being with positivity performs the G-T action with any other being with negativity,

this is the Yang Sang.

(4) Subjectivity and Objectivity

Every being has the aspect of existing in the two positions of either a subject or an object to another being.

(5) Locality and Location

Every being necessarily has a position; namely, an individual can exist only by taking a definite position.

In other words, all existing beings have a quality which requires them to have a definite place to exist.

Each and every being, from atoms to heavenly bodies, has a certain position. There are countless positions

in the universe, and all these positions without exception are to be occupied by certain individuals. The

place itself is called "locality" while the taking of a place is called "location."

(6) Relativity and Bond

As the G-T action was presupposed at the creation, it is every individual's nature to have relations with

others and to find it a necessity to be connected with one particular being.

This necessity is called a "bond." For example, when Mr. Park and Miss Kim marry, since they are

opposite sexes, it is in their natures to relate to each other as the opposite sex. This aspect of their nature is

"relativity." But for Mr. Park to marry Miss Kim out of many women was due to some indispensable,

necessary condition. This aspect is the bond.

(7) Action and Multiplicativity

Every individual has a tendency to exercise his influence over others. This is "action." It is also in every

individual's nature to change or develop due to influence from others. This is "multiplicativity." The

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original meaning of the concept multiplication or multiplicativity is to make a new individual, but in

Unification Thought multiplicativity means not only bringing forth a new individual, but also means the

appearance of a new form or new nature. As change and development may be considered manifestations of

new forms or new natures, these phenomena are also looked upon as multiplicativity.

(8) Time and Space

Every being necessarily occupies a definite space because it has form, namely a material aspect, and it also

has a time aspect since it is to preserve itself (identity-maintenance) throughout the change processes, such

as development, growth, perfection, decline, movement (motion), and the like.

(9) Mathematical Reason and Principle

Every being is a created being and thus necessarily contains the Logos. Logos is a complex of reason and

principle, and simple reason is both intellect and mathematical reason. Mathematical reason is also

contained in every individual. Here mathematical reason does not refer to a number itself but rather to the

reason which deals with numbers, and to the principles which act upon individuals as basic laws. This

requires a definite number and system. For example, in a spherical body, it is a matter of course that it has

such existing forms as mentioned above because it is an existing being. Besides these forms, there is also a

content which pertains to a definite number. Namely, the mathematical formula 4p r2 is formed by

measuring the sphere and defining the sphere's surface area. This formula shows that four times the

circumference-diameter ratio multiplied by the squared radius (4p * r2 ) is the numerical value of the

spherical surface. The ratio of the circumference to the diameter (2r) is known to be 3.1416:1. This means

that every sphere is endowed with a definite law which is able to express such a numerical value. And

since this law contains the ratio of the circumference of a circle to its diameter (p ), the formula 4p r2 is a

unified system which consists of several elements (laws). Such a system of laws is called "principle" in

Unification Thought. Yet a principle (system of laws) is considered to contain a kind of reason. It is well

known that the discovery of natural laws requires rational speculation, namely research. But even laws

discovered through such research have sometimes proved to be wrong. Thus rational speculation is

considered necessary to discover laws. This means that reason (intelligence) was very much required in

creation. Because laws have this mathematical aspect, the reason required to set up these laws (principles)

is called mathematical reason.

(10) Infinity and Finiteness

As every being is a concrete individual and not the whole, so each being may be regarded as having

finiteness. If any being has an infinite size, nature or capability, it will no longer be an individual nor a

creature. However finite the individual may be, there can be no finiteness apart from infinity. For example,

although man's physical mind in his Sung Sang has a finite feature, it is connected with God's Sung Sang in

the spirit mind, and man's heart originates in God.

In other words, the infinite Sung Sang (God's Sung Sang) is contained in the finite Sung Sang, and man's

physical body, his Hyung Sang, is connected with God's Hyung Sang (hyle, matter). The search for the

cause of all beings, from the physical body to cells, molecules and atoms, is clarified in the understanding

that man's physical body is connected to the infinite hyle (matter) of God. Particularly, since the whole

creation was created with eternity as its standard in principle, inorganic matter is to maintain the eternity of

its Universal Image and a part of its Individual Image through circular movement, whereas living beings

maintain their eternity through multiplication. In other words, all beings contain even infinity of time

(eternity). This then, is what constitutes the infinity and finiteness of the existing form of being. [Note: It

should be noted that this infinity and finiteness are not the game sort of relative concepts as Sung Sang and

Hyung Sang. Infinity and finiteness do not correspond to Sung Sang and Hyung Sang. Infinity exists in

both the character (Sung Sang) and form (Hyung Sang). Finiteness does too. Besides, they exist in the

other existing forms such as action, multiplicativity, positivity and negativity, and the like. Accordingly,

infinity and finiteness should be dealt with as another existing form.]

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There may be other aspects to the existing form, but judging from the Unification Principle, since the

existing Yang Sang should be presupposed, the existing form should be expressed in terms of the basic

concepts concerning the quadruple, and the ten mentioned above are regarded as the basic existing forms

Chapter III - Critique of Major Traditional Viewpoints of Substance

Through the above explanation, the ontological view of the Unification Principle, and the basic differences

(of standpoint) between the Unification Principle and traditional philosophies should be clear. Now for

reference, the traditional views of substance (essence) will be criticized and compared with that of the

Unification Principle.

(i) Plato (427-347 B. C)

Plato regarded "idea" and khora as separate from one another. Calling the cosmic essence "idea", Plato

recognized khora (hyle) as another element which existed with idea. This resulted in dualism. He further

recognized Demiurgos as the maker (God) of individual beings, constructing them out of the khora (hyle),

material). But he did not clarify the relations of causality, and of order (prior and posterior) among them.

Thus his view may be said to be pluralistic because it is obvious from his assertions that idea and khora are

not attributes of Demiurgos. Accordingly, in Plato, the source of idea and khora is left unclarified. He set

up a teleological cosmology in that Demiurgos created the universe for goodness' sake, but the reason that

creation was necessary was not clarified.

His ontology is equivalent to the theory of the Original Image in the Unification Principle, in that idea

corresponds to Sung Sang (strictly speaking, Inner Sung Sang), and khora to Hyung Sang. In Plato's view

Demiurgos is God, but his God can hardly be looked upon as a personal being, so it is unlike the personal

God of Heart of the Unification Principle. If we do have to make a comparison to the theory of the Original

Image, Demiurgos is equivalent to the Inner Sung Sang of the Original Image, particularly its will part. But

as already clarified in the section on the Original Image, the Inner Sung Sang did not mold the Hyung Sang

using the Inner Hyung Sang as Demiurgos molded khora using the idea as the pattern. That is, the Logos

was formed through the give-and-take action between the Inner Sung Sang and Inner Hyung Sang

(concept, idea, law, etc.) and creation was brought about through the give-and-take action between the

Logos and the Original Hyung Sang (hyle). This is God's process of creation.

(ii) Aristotle (384-322 B.C.)

The ontological viewpoint of Aristotle is also dualistic. According to him, his eidos is equivalent to Plato's

idea and his hyle to Plato's khora. Idea transcends the actual world but eidos is imminent in individual

matter, where it is manifested as the structure, shape and function of the individual. Khora is pure

undetermined material, but hyle is determined material with a definite actual shape. Aristotle thought the

eidos and hyle, which composed a concrete individual, each had their own causes. He called the cause of

eidos, causa prima (prote aitia) or eidos of eidos, and he called the cause of hyle, materia prima (prote

hyle). The former means first (final) cause, the latter first material. Thus there are some differences of

concepts between Plato and Aristotle, but they are the same in that they regard these two elements as the

ultimate substance. Thus Aristotle's ontological view is also dualistic.

But in dealing with God, Aristotle did not establish God as separated from eidos and hyle as Plato had, but

rather regarded the causa prima itself as God. He said the eidos of eidos was the causa prima (pro te aitia)

or forma prima (prote eidos) and called it nous or God. So according to him, God is nous or thinking or

mind, and hyle (prote hyle) is another being separated from God. Finally, however, the source of hyle was

left unclarified. Now let us criticize these concepts of eidos and hyle in relation to the theory of the

Original Image. Seemingly eidos and hyle are equivalent to the Sung Sang and Hyung Sang of the

Universal Image of an individual truth body, but this is not true. The eidos of Aristotle means shape,

structure, function and the like, of a mere individual and the hyle means only its material.

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But the Sung Sang in the Unification Principle means the invisible aspect of an individual, so only the

function aspect of eidos is equivalent to Sung Sang. For example, the physicochernical action in inorganic

matter, the life in plants, the instinct and physical mind in animals, the physical mind and spirit man in

human beings all correspond to Sung Sang.

The shape, structure, and size in eidos, including the material (hyle), belong to the Hyung Sang of the

Unification Principle. In the Principle, the invisible is Sung Sang and the visible is Hyung Sang, yet the

ultimate causes of the Sung Sang and Hyung Sang in the individual truth body are the Original Sung Sang

and Original Hyung Sang of the Original Image. The Original Sung Sang and Original Hyung Sang seem

to correspond to causa prima and materia prima of Aristotle. However the Original Sung Sang and Original

Hyung Sang in the Principle, are God's attributes, and neither of them can be God Himself. Thinking

(mind) and material (hyle) are His attributes. Especially since thought and matter are not truly totally

disparate, they can not but be God's attributes. Thus the dualism of Aristotle is discredited and monism is

suggested by the Unification Principle.

(iii) Thomas Aquinas (1225-1274)

Thomas Aquinas, the most prominent theologian and philosopher of the Middle Ages, adapted the above-

mentioned concepts (eidos and hyle) of Aristotle to theology, setting up a theory that the causa prima was

God, and hyle was made by God from nothing. Accordingly, his concept of God is also as a pure spiritual

being with no material content (hyle). This sort of view of God seems to have been typical in Christianity.

But it is impossible to clarify how God can create material from nothing. In other words, Aquinas left the

question of how material can be made from spirit unsolved, just as materialism left the question of how

spirit can be produced from material unsolved. This question can easily be answered through Unification

Thought. As already mentioned, mind, and matter are not the basic substances (essence) of the world of

cause, but rather are attributes of the Absolute Being. Therefore, they are not totally disparate in nature.

Material (hyle), in the world of the Original Image, is a Logos-bearing force, and mind (spirit) in the world

of the Original Image, means a force-bearing Logos or force-bearing mind. In other words, in the world of

cause, mind has force (power) and force has mind. The difference between both the attributes is not radical

and essential but only a difference of degree; the difference is only that between subject and object, motion

and stillness, activity and passivity, and the like. If there were a true and essential difference between them

there could be no give-and-take action between them. Consequently, mind and material (matter, hyle) were

not created by God but were originally attributes of the Original Being (God) in the world of the ultimate

cause.

(iv) Descartes (1596-1650)

Descartes also set up a dualism by regarding matter and mind as quite different. He arrived at the

proposition "cogito, ergo sum" through methodical doubt (doute mkhodique). He was convinced of the

originality and independence of mind and looked upon the essentiality of mind as thinking (speculation).

He asserted the following: "Mind is so clear and distinct [clair et distinct] that it can not be questioned.

And it is also obvious that mind perceives objective matter and that objective matter exists as the object of

sense." Recognizing the certainty of the existence of matter besides the existence of mind, he called its

attribute extension, because he thought that all matter occupied a definite space. Although thinking and

extension are substance (essence), according to him they are not the ultimate substance. He considered the

true substance to be God, and thinking and extension rely on God. Although mind and matter rely on God,

they are original elements each separate from the other; and, since his view was that thinking and extension

(mind and matter) are independent of each other and quite different in nature, his ontological view is also

dualistic. Such a dualism of mind and matter brings about the following difficult problem. Since mind and

matter are two quite independent substances, there can be no direct interaction between them. And as they

are two completely different elements, a partition wall lies between them.

To solve this problem, Descartes' successors such as Arnold Geulincx (1624-1669) and Nicole de

Malebranche (1638-1715) proposed occasionalism. This is the theory that mind and matter are unable to

interact directly except that the Almighty God is able to connect the two.

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For example, when any movement develops in either the mind or matter, making this movement the

occasional cause (cause occationalls) God will give rise to another movement in the other side. This

occasionalism was eventually applied even to epistemology, in order to solve the question of how a mind

with no spatial area can recognize matter which has space. Thus God was interposed to solve the mind and

matter issue. The fault of this theory which is unacceptable nowadays originates in Descartes' dualism.

In the Unification Principle, the difference between the Sung Sang and Hyung Sang, mind and matter, is

not considered an essential difference. Since the difference is only one of degree in the world of cause,

matter can act upon mind and mind act upon matter. There can be a direct give-and-take action between

them and recognition can also occur.

(v) George Wilhelm Hegel (1770-1831)

Next I will mention the substance of Hegel's philosophy. Hegel expressed God as Absolute Spirit, Reason,

Logos, Absolute Intellect, Being (Sein), Thesis, etc. All these are known to be equivalent to the eidos of

Aristotle.

If Logos corresponds to eidos, then what is the relationship between Logos and matter (hyle, Materie)? As

is widely known, his philosophical system consists of Logic, Philosophy of Nature, and Philosophy of

Spirit, and his system deals with the dialectical process of the self-realization of God. The dialectical

process means that God has development in Himself and then develops into nature and finally returns to

the Absolute Spirit (Himself). Yet Hegel explains God in his Logics in a dialectical way. God is reason and

mind and is equivalent to "Being" in his dialectics: Being (Sein)-Not Being (Nich ts) -Becoming (Werden);

and to "Essence" (Wesen) in the dialectical method of Being (Sein)-Essence (Wesen)-ldea (Begriff). But

the concept of matter (Materie, hyle) is not contained in either Being or Essentiality. [Note: In the triad of

Being-Not Being-Becoming, and Being-Essence-Idea, when the actual process (natural world) is dealt with

(in other words, when the triad of his dialectics is applied to actual processes), "Being" means an

undetermined, mere finite being, that is, anything that is merely existing itself; but, in the case where these

dialectics are applied to the world of God before creation, "Being" means pure Logos as indeterminability.]

His dialectical structure has been known as thesis-antithesis-synthesis, affirmation-negation-negation of the

negation, etc. So not only Being-Not Being-Becoming, and Being-Essence-Idea, but also the three stages

of the process of Logic-Nature-Spirit, in his Enzyklopedie, coincide with the principle of the thesis-

antithesis-synthesis. Therefore, though he did not touch on the relationship between God and matter in the

world of God prior to creation, the relationship may be guessed according to his theory of dialectical

development. He said that the outer development of the Logos was nature, but this brings up the question

of how Logos, a spiritual and rational being, can develop into material nature. Since Hegel never dealt with

this directly, we have to guess what his viewpoint would have been. According to his dialectics, since the

thesis contains its antithesis in itself, and the affirmation connotes negation, the motions from thesis to

antithesis, and from affirmation to negation come to occur.

According to his Enzyklopedie, nature is the outwardly developed Logos. Namely Logos developed

outwardly to become nature. In other words, in creation the movement from Logos to nature occurred. So

we can not but consider that nature (matter) was contained in the Logos as its antithesis or negation and as

such it was possible for nature to exist. It may have been the dialectical viewpoint of Hegel that God

Himself was a unity of Logos and matter. Because Hegel regarded God as pure spirit or reason, even

though God contains matter within Him, matter must be a different element (Anders) from God, not part of

God. In other words, though matter is contained in God as His antithesis, its source should be somewhere

other than God. Then where is its source? Hegel couldn't clarify this point. Because Hegel regarded God as

pure spirit, reason, or Logos, such a question came about.

As already mentioned, the Logos is not God Himself but one of His attributes (Original Image) along with

reason and matter. Furthermore reason and matter are not completely different but rather relative elements

with common features. So the natural world did not come about by the thesis-antithesis-synthesis process;

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that is, not by the negation or antithesis, but rather by the Chung-Boon-Hap process, or in other words by

the G-T action between the Sung Sang and Hyung Sang. However, Hegel also raised another question.

Why would the motion to antithesis develop and the development from the affirmation to the negation

appear when the thesis (affirmation) contains an antithesis (negation)? It is groundless and irrational that a

developing movement would appear when the thesis is denied by an antithesis. According to the

Unification Principle, all developing movement in the objective (Outer) and subjective (Inner) worlds

comes from the dynamic Chung-Boon-Hap action centering on Purpose (Heart). Therefore, the

development of concepts also comes from a dynamic C-B-H action centering on the Purpose (desire) to

attain a better concept (knowledge). [Note: In the book Logic, regarding Being in the dialectic of Being-

Not Being-Becoming as Logos, Hegel looked upon "Not Being" as complete erpptiness (Vollkommene

Leerheit), indeterminability (Bestimmungslosigkeit) and contentlessness (Ingaltlosigkeit). This view does

not mean that "Not Being" denies matter, but rather means that matter is indeterminability, and contentless

void. Accordingly this "Not Being" can be regarded as the other being (Sein Anders) of Logos

(essentiality), non-being (Nichtsein) or nature prior to being determined by the Logos. Edward Erdmann,

Kuns Fischer and Tatchito Takechi agreed with these concepts. (See Dialectical Problems by Takechi, p.

61-62. and Logical System of Hegel by Takechi, p. 119-150]

(vi) Karl Marx (1818- 1883)

It is widely known that Karl Marx regarded matter as being the basic substance, while Hegel looked upon

spirit (thinking, concept) as that substance. To Marx, spirit (mind) is the secondary element derived from

matter. Succeeding Hegel's dialectic, Marx set up the materialistic dialectics or dialectical materialism. He

maintained that the world (nature) developed not by means of the dialectic of the Logos or concept but

rather by means of the dialectics of material itself. To the best of Marx's knowledge, actual nature

(determined nature) never appeared through the action of Logos upon undetermined nature, but nature

itself or material itself originally contained the physicochernical laws and the law of contradiction.

Therefore, he opposed the concept of anything like reason or Logos acting upon nature.

But such a viewpoint of matter raises a further serious question. In the first place, what is the accurate view

of material? In the second place, to say that matter itself originally has laws is the same as saying that

matter itself originally has Logos. Then why isn't matter itself indeterminable from the beginning rather

than determined? The recent scientific viewpoint of matter has come to contradict that of Marx. In the age

of Marx, matter was considered as an objective being with a definite mass occupying a definite space.

According to the current scientific view of material, however, the atom which was considered the smallest

unit of matter is no longer the ultimate unit, and the basic cause of material is energy having aspects both

of waves and particles with neither space nor mass. From this view of an incorporeal element with no

mass, matter and spirit (mind) are all the same. Accordingly, to say that matter has determinability (law)

from the beginning means that reason (Logos) was originally in such an incorporeal element. In the

Unification Principle, the cause of matter (hyle) is regarded as the Hyung Sang of the Original Image. But

Hyung Sang is not a solitary being but rather is involved in a give-and-take action with the Sung Sang

(Logos). Thereby mass originally has determinability. To put it more accurately, the Original Image of the

Original Being is formed through the perfect unity between the Original Sung Sang and Original Hyung

Sang. Therefore, in the actual world the Sung Sang element (heart, mind) is contained in matter and a kind

of energy, the Hyung Sang element, is contained in Sung Sang (mind).

(vii) Oriental Philosophy-Sung-Ih Hak

Finally I would like to touch upon the Ih-Kih Theory of Sung-Ih Hak, a kind of oriental philosophy. Sung-

Ih Hak was founded by Chu-tsu (1130-1200) who was a famous Confucianist of the Song-dynasty of

China. His philosophy (Sung-Ih Hak) is known as the dualism of Ih and Kih. Ih and Kih are the substance

of the universe. They co-exist and can not exist independently of each other. According to Chu-tsu, Ih is

the principle of the cosmos which exists within all things, and is a kind of reason and law which makes Kih

act. Kih is the Yang Yin, positivity and negativity, and matter ,which causes all things to be formed.

Accordingly Ih is invisible, while Kih is visible in the world of phenomena.

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According to Yuk (the oldest oriental philosophy) the ultimate cause of the universe is the Taegeuk. The

Taegeuk gave rise to both Euil (Eum and Yang); both Eui gave rise to the four Sang (elements); the four

Sang produced the eight Kwai (factors), and the eight Kwai gave birth to all things. Therefore the Taegeuk

is the unified body of Eum Yang (the negative and positive). But Chu-tsu regarded the Taegeuk as mere Ih,

so to him, the Taegeuk and the Eum Yang (negative and positive) are different from each other (dualism).

The Ih-Kih Theory seems to be similar to Aristotle's theory of eidos and hyle and the Ih seems to

correspond especially to Hegel's Logos. This fact means that Sung-lh Hak had the same difficulties as the

philosophies of Aristotle and Hegel. That is to say, if Ih (reason) is regarded as the Taegeuk (ultimate

cause), and the Taegeuk is different from Kih, the origin of Kih is not clarified, and the reason all things

should come into being from Ih Kih (reason and force) is not made clear.

By the Ih-Kih theory, the formation of the cosmos is only inevitable by law, and not purposeful by any

definite motive. In the universe, particularly in the world of living things, there are many purposeful

phenomena. Such phenomena can not be understood without recognizing a purposeful motive. Though

Chu-tsu added an ethical element to Ih (reason) and clarified that Ih was not only law but also virtue, it is

still difficult to explain the purposefulness of movement in the universe merely by such a method of

explanation.

In order to recognize the purposeful movement (development) of the universe, the necessity for Ih and Kih

to combine should be explained by a certain purposeful motive. If this problem can be solved through

purposefulness, then the cosmos should be regarded not as having been generated, but as having been

created. These weak points of Oriental thought would be completed by recognizing an emotional element

(Heart) in the Taegeuk, and by regarding Ih and Kih as the attributes of the Taegeuk. That is, when the

Taegeuk is dealt with not as reason itself, but as substance (essence) having Heart, and Ih and Kih as its

attributes, all the insufficiencies of Sung-lh Hak are completely resolved. Because Ih corresponds to Sung

Sang and Kih to the Hyung Sang of the Unification Principle, and because the interaction between Ih and

Kih is carried out centering on Heart (Purpose), the view that the universe is formed in a direction where

the Purpose can be realized is established.

Part II - Partial Theories

Chapter 1 - Theory of the Original Human Nature (part 1)

The theory of the "Original Human Nature" is a field of philosophy unique to Unification Thought and

until now no other philosophy has taken up this issue as an independent field. In this chapter, the

differences among the Original Nature, the Second Nature and Existence are explained. Particularly, the

limits of the Original Nature are clarified through a critique of the existentialist view of the human being.

Then the standpoint of Unification Thought concerning the Original Human Nature is propounded.

Section A - Meaning and Necessity of the Theory of the Original Human Nature

(i) Necessity of the Original Human Nature

The theory of Original Nature discusses what the original nature of different beings, especially that of

human beings, is like. It is a philosophical field established for the first time by Unification Thought.

There are two reasons we take up the Theory of Original Nature regarding it as a special philosophical

field.

One is that the philosophies of the past did not always clarify the qualitative difference between human

beings and other natural things. According to Hellenistic thought, which originated in Greece, human

beings are regarded as part of nature and are placed within nature. On the other hand in Hebraism, the basis

of the Judeo-Christian tradition, human beings are considered different in value from nature; however,

even here the difference was not explained satisfactorily.

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According to the Unification Principle, there is a clear difference in position between human beings and

nature (things). This is the first reason the Theory of the Original Nature is necessary.

(ii) Original Nature and Fallen Nature

Secondly, we think that although human beings were originally created in the "image of God" (Genesis

1:24), man has lost his Original Nature through the fall. If this is true, without clarification of the Original

Human Nature in some way or other, we will not be able to know how great the gap between our present

selves or society and the Original Nature is, and how this gap can be closed. Thus we will have to eternally

continue our incomplete and unhappy lives which have deviated from the original state.

We are of the opinion that the theory of the Original Nature must exist so that we may know our original

state, and so that we may come back to the state from which we fell.

Section B - The Original Nature

The Original (Human) Nature is the true character of man as created by God. Human beings have fallen

and deformed their Original Nature. Thus, in order to come back to the Original Nature man must know

what it is like.

a. The Original Nature and Essence

'Essence" is the specific quality of a thing (being) which makes the thing uniquely itself, and generally is

the inner invisible universal aspect. On the other hand, the outer aspect appearing out of the thing is called

a "phenomenon." Essence and phenomenon are usually used as relative concepts,

Unlike essence, the Original Nature does not refer to the inside as opposed to the outside, but rather

expresses the originality of both the inner and outer aspects. That is to say, both the original essence and

original phenomenon, or the original content and original form are together called the Original Nature.

This then, is the basic difference between the concept of essence and that of the Original Nature.

b. The Original Nature and Existence

The concept of existence (Existenz) came about in reaction to the rationalistic philosophies of Descartes

and Hegel who saw human existence only from an abstract, universal viewpoint, and ignored the

individual, concrete phase of an actual living man. It is said that Kierkagaard was the first to use the word

existence to characterize his own philosophical standpoint.

According to Kierkegaard and Heidegger, who deepened the former's thought from the standpoint of

ontology, existence is not the mere fact of the existence of general things, but rather the peculiar fact of the

life of an historical, subjective human being, or the fact of existence most fundamental for a human being.

Among these philosophers, a sincere search for the meaning of life is usually seen. They ask, "What is

original nature of man?" or "What is man fundamentally?", or say "I must seek for my true nature and

maintain it to the end."

Thus we can say that the concepts of existence and that of Original Nature are closely related. At the same

time, however, there are various differences between the two concepts. The word existence comes from the

Latin "existentia. - At first it meant to exist (sistere) out of something (ex), that is, it meant more to happen

rather than to exist. Then in scholastic philosophy it came to be used as the word showing the actual

existence or movement of a thing to distinguish it from the essence or true nature of the thing. Thus the

word was generally used throughout history as the concept opposite to essence or true nature, and, as will

be stated in the next section, today's existentialists also use the word as the concept opposite to essence.

Especially Sartre says, "Existence precedes essence." He asserts that man appeared not from essence (God

or an idea) but rather from nothing and then defined himself and gave essence to himself. Viewed from this

standpoint, there is no basis on which to define man before his appearance; essence or Original Nature is

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nothing but what man freely creates according to his responsibility, and thus a discussion about an Original

Human Nature is meaningless.

It is difficult to claim therefore, that that which is sought after through the word existence is not the same

in its content as that which is sought after through the words Original Nature, even though their attitudes of

pursuit are not common to each other. Thus we shall criticize and examine the concept of Existence

advocated by the existentialists, and then explain our theory of the Original Nature.

Section C - The Original Human Nature Pursued by Existentialism

It may be said that the representatives of existentialism are Kierkegaard, Jaspers, Heidegger and Sartre, and

there is also Nietzsche who influenced Heidegger and Sartre. We are going to explain and criticize these

five philosophers' theories on existence and man.

First, taking a bird's eye view of the mutual relationships of these five men's thoughts, Kierkegaard's and

Jaspers' are basically Christian, while Nietzsche's, Heidegger's and Sartre's are atheistic. The philosophies

of Kierkegaard and Nietzsche are ethical, while those of Jaspers and Heidegger are ontological, and that of

Sartre behavioralistic.

1. The Existentialists' Views On Existence And Man

(i) Kierkegaard's "Individual"

Kierkegaard (1812-1855) was born in Copenhagen, Denmark, and given a strict Christian education by his

father. When he was 26 years old, however, he found out that when his father was young, he had cursed

God. This struck him very much and deepened his consciousness of sin and fundamentally changed his

view on life. He called the experience a "great earthquake." Later Kierkegaard fell in love with and became

' engaged to Legiene Olsen, but to his great regret the engagement was broken, creating another experience

to further deepen his thought.

According to Kierkegaard, man is a spirit which is the self, and the self is a relation which relates to its

own self. Who in the world lets him have this relation with his self? It can not be his self, and so it must be

a third person other than his self. Actually it is God who lets him have this relation. Thus man's self has a

basic construction which makes him always face God.

In spite of this fact, man often wrongly thinks that his freedom or independence does not depend on God

but rather on himself, and he tends to go away from the fundamental rule (God). That self which originally

had a close relation with God and left the relation, is in a state in which the self is alienated from true self,

that is, in sin. Since an individual who is in sin has lost his original ground (God), he can not help but

wander in a world of nothing, and because of this, man has anxiety and despair.

However, this consciousness of emptiness allows man to decide to recover his true self and to return to his

original self. The process of the effort to regain the original self, which starts from this consciousness of

self-loss and from the subjective decision to have faith in God, and the growing process through which self

becomes the original self-this process is "to exist."

Actually, however, there is a strong power which makes a man stay in emptiness. That is to say, by this

power, the concrete unique and individual being is "leveled" to be a part of "a group of abstract,

unindividual beings." This manifestation of nothingness (leveled group) is called "public" (crowd).

The public (crowd) is not a nation, nor a generation, nor an age, nor a group, nor a community, nor a

certain human being. Because all of these exist just as they are, only by their concreteness ... The public is

something gigantic or abstract, an emptiness which is all men and at the same time nothing. (Criticism on

the Modern Age)

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Kierkegaard advocates the concept of the "Individual" to truly sublate (auffieben) the public which is itself

nothingness. Man can truly "exist" only when he is an individual. Only then can he be a concrete being and

no longer an abstract being such as the public. As an individual, man truly stands before God. This is

Kierkegaard's basic view on existence.

He classified the process of the return to the original self, that is, existence, into three stages. They are the

aesthetic, ethical and religious stages.

(1) The Aesthetic Stage-This stage is formed by the aesthetic attitude which solely seeks after pleasure to

satisfy desires. The satisfaction of one desire only brings about dissatisfaction soon after, and a man

wanders around seeking after his next satisfaction. Thus, in the aesthetic stage, there is a constant

alternating repetition of satisfaction and dissatisfaction. Some pleasures are noble and others vulgar, but

they are all common in their lack of seriousness toward life. However attractive it may appear, a life of

seeking after pleasures is a life of despair because it brings about a vicious circle.

(2) The Ethical Stage-A man enjoying the aesthetic stage will finally fall into deep melancholy. In order to

escape from its vicious circle, he must regain a seriousness toward life and leap to the ethical stage. Here

he takes into consideration the standpoint of other people as well as himself. In this stage he finds meaning

in life through performing his duties and responsibilities. He may occupy a responsible position in his

community and therefore does not fear the monotonous repetition of daily living. While the aesthetic

person lives in moments, the ethical person lives in time and history. For the aesthetic person, pleasure and

displeasure, and beauty and ugliness, are the standards of judgment; while for the ethical person good and

evil become the standard of subjective decisions and deeds. But in this case, he comes to find that he can

not do good however eagerly he may try. That is, he finds sin latent within himself and thus falls into

serious ethical self-contradiction.

(3) The Religious Stage-With this moment of the self-consciousness of sin, man comes to be conscious of

his true self through the medium of God who is the source of man's self. Man's life in this world can be

carried out only when it is connected with the eternal life, and his central life is faith or hope which is not

outer but inner in character. The aesthetic person lives in moments, the ethical person in time and the

religious person in the expectation of eternity. The third mentioned person is not satisfied with human

sincerity and seeks after more internal seriousness than that.

According to Kierkegaard, these three stages of existence do not develop by themselves naturally or

necessarily; they can be crossed only through decisions and a leap of faith. At the time of the leap of faith

from the ethical to the religious stage, paradoxical faith emerges through which men should believe what

they can not understand with reason.

For instance, in discussing the faith of Abraham who was ordered by God to offer his only son Isaac,

Kierkegaard says: "Abraham was great ... by the power in which powerlessness was strength, by the

wisdom in which stupidity was the secret and by the hope in which madness was its figure." (Fear and

Trembling). Since faith includes strife such as this, he called the process for overcoming sin by this strife

the paradoxical dialectic.

Within Kierkegaard's theory of existence, various questions are left unsolved. Did God create man only as

an individual who must continue to repent of his sin before God? What is the full meaning of the

dialectical process of existence by which man is gradually elevated from the aesthetic to the ethical and

then the religious stage? Why does the so-called paradox of faith occur?

(ii) Nietzsche's Superman Thought

Kierkegaard tried to regain the lost self by striving against sin and by self-extinction before God. On the

contrary, Nietzsche (1884-1900) thought God was dead and tried to escape from the "leveling" of human

beings by accepting destiny and fate subjectively and positively.

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He was born in Germany, the son of a Protestant Minister, and was given a Christian education in his early

youth. But when he grew up, he deplored the "miniaturization of human beings that was intensifying more

and more in Europe." He regarded it as his task to reject this bad tendency and create a "great" type of

human being. While Kierkegaard thought that the "leveling" or "miniaturization" resulted from the fact that

people were not yet true Christians, Nietzsche thought that the Christian view on life itself brought about

this miniaturization. Thus he came to think that it was his life-long philosophical mission to criticize and

overcome Christianity.

According to Nietzsche, the characteristic of the Christian view of man is that it regards man as the

intermediate being between God and animals. Christians think that God, who is in the highest position in

the order of God-man-animal (nature), is absolute and infinite. Christians think that the differences

between men are mere trifles, and they reach the conclusion that everyone is "equal before God." But

Nietzsche asserts that not the "common people" but only excellent, intellectually powerful men create the

culture of mankind.

The Christian ethic advocating "equality before God" was given its driving power by the revolt against the

strong by the weak who try to "destroy the strong." Since the Christian principles of world order make

human beings common and featureless, we must proclaim that the God who is at the top of this order is

dead.

Thus he declares that God is dead. After the death of God, the world for the first time loses transcendental

principles and is totally governed by its own intrinsic principles. This loss of the transcendental principles

brings about a loss of meaning and purpose in this world, and results in a loss of ground, or nothingness

(nihilism).

There is no longer a God who teaches us what we should do., so "there is nothing true and anything is

allowed." Only the desire "I wish" remains. From here starts Nietzsche's philosophy of "will to power"

(Wille zur Macht).

If God is removed from His position at the top of the Christian order, it is natural that the position of nature

(animals) which was at the bottom of the order is also changed. According to the Christian moral view,

with its order of God-man-animals, whatever is near to God is regarded as good and whatever is near to

animals e.g. selfish desire, sexual desire and appetite are regarded as evil; while whatever is farther from

animals or nearer to selflessness or generosity are regarded as morally high. Nietzsche asserts that the

Christian moral view is against nature, and that the three human desires follow the natural direction of

humanity and life itself.

Such an unnatural moral view was established because it regards nature as the bottom of the order. Now

that God is dead, however, it is not necessary to deny nature or to regard it as evil. Thus Nietzsche says that

what is useful for the enlargement and development of life is the true morality and advocates "morality as

nature" in place of Christian morals. But he does not recommend licentiousness to us, for instance, because

unlimited licentiousness does not always contribute to the development of life. On the contrary, talented

artists and scholars remain chaste because it is more economical and hygienic, but we should not remain

chaste from an ascetic standpoint. In the case of Nietzsche, life (Leben) serves as substitute for God.

Thus God who was on top of the order God-man-animal is completely cut off. Then what must happen to

recover order? Since God is lost, man himself must stand at the summit. Thus Nietzsche develops the

concept of a "superman" (ubermensch) standing at the top of the order.

According to Nietzsche, men are classified as "superman" and "the last man" (der letszte Mensch) by their

basic differences of values and abilities. The superman is the ideal being, who elevates himself

continuously and eternally; he is beyond good and evil. Like God, he gives orders to the people, and the

latter should follow him. However, today's human being is an intermediate being between the ideal

superman and animals. Without denying or escaping reality, man must heartily try to transcend himself to

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become superman. By asserting this theory, Nietzsche wished to overcome the crisis of human

miniaturization.

Moreover, he says, showing the ground supporting the world without God, "Everything goes, everything

comes back; eternally rolls the wheel of being." (Also Sprach Zarathustra). That is, he develops the

doctrine of eternal recurrence (ewige Wiederkunft), that there is no future life nor world after death; there

is only momentary fulfillment in this world (earthly world).

He asserts that man must look at reality as it is, without escaping from it. He should "affirm without

deducting, finding exceptions or selecting." In short, Nietzsche advocated an absolute affirmation of life,

that is, love of fate (amor fati). His thought came to be used later as the theoretical ground for Nazism,

though this was quite against his intention.

Nietzsche's thought has some significance, but some of his assertions are very problematic. For instance, he

asserted that the desires of life should be the center of morality, and that we should ignore God and the

Sung Sang desires for truth, good and beauty. He asserted the love of fate and this leads to the conclusion

that reality should indiscriminately be affirmed. These assertions can not but be a great problem.

(iii) Jaspers' Limit Situation

Jaspers (1893-1969) was influenced by Kierkegaard and Nietzsche and yet established his own unique

philosophical system making use of his experiences in the fields of psychiatry and psychology which had

been his major fields of study.

Jaspers thought of man as a possible existence which is always linked to the situations around him. These

situations mean, in short, the realities in which man (subject) takes a broad interest. When a situation has

grown as bad as it can, Jaspers calls this situation a limit situation.

Take the examples of death (Tod), trouble (Lerden), strife (Kamph), the guilt of sin (Schuld), etc. These are

like walls against which man as a possible existence will inevitably collide. Man can change or avoid other

situations but these situations are the basic realms which man can not avoid nor escape in the least. The self

which is clarified in such limit situations is Jaspers' existence. "To experience the limit situations and to

exist are one and the same." (Philosophy)

He further asserts that the limit situations can not be objectively grasped from outside; they can only be

known through self-consciousness from the inside. The existence of self is deeply understood not by

avoiding the limit situations but rather by deciding to patiently remain in the situations. In these limit

situations, intelligence, rational thinking or proof are of no use. Man feels as if the ground on which he

stands has gone out from under him, and he feels giddy. At that moment, a comprehensive Absolute is

perceived in this limit where all thinking has been deadlocked. The Transcendental expresses itself in the

"cipher (chiffre) of frustration." When what can be thought of (objective world being and subjective self

being) is transcended heading toward what can not be thought of, the tie of the Existence with the

Transcendental (God) is suddenly seen and understood.

At that point, the Transcendental appears only as a cipher. According to Jaspers, the most serious

experience of mankind is written in cipher letters in metaphysics and in the history of religion.

Metaphysics is the "deciphering" (chiffrelesen) of the manifestation of the Transcendental being. This

cipher can not be read by ordinary people. Only those who have sought after standards with great

resolution and who have experienced true frustration can read it.

(iv) "Ex-sistence" of Heidegger

Heidegger (1889- ) who is as great a philosopher as Jaspers, was born in a village named Meskirch in

southern Germany. He took a deep interest in the spiritual history of the Middle Ages when he was

Catholic and later thought that the basic problem of philosophy was to clarify the meaning of "Being." He

made this his central issue.

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According to Heidegger, Being is beyond an ens (one who is being) and we can not grasp Being by seeking

after an ens externally through rational categories. However, men have thought that they could grasp Being

by that method, and have controlled nature externally through natural science. As a result, man has lost his

home. Thus Heidegger's criticism of modern rationalism is very sharp.

Then, how can we grasp Being? We can grasp it in the same way we interpret a book; by interpreting it

from the inside of the experience (phenomenon) of an ens called man (Heidegger calls this Dasein). It is in

a Dasein that the Sein (Being) of an ens (one who is being) can be understood, from the inside. However, it

is not ordinary man (Das Mann) who is only interested in superficial things, but it is Dasein who clarifies

Being by seeking after death and decision.

This Dasein is generally within Alltaglichkett (the everyday world) and can spend his daily life without

being conscious of the problem of thoroughly examining his own essence. Into such an everydayness,

Dasein is fatally thrown out (Gewofenheit) against his will like a die as In-der-Weltsein (being-in- the-

world) and he falls to become an ordinary man. According to Heidegger, Das Mann is an anonymous one,

who is totally conformed to the public, and has no self. When he has become man, Dasein succumbs and is

alienated from himself. In other words, he is left floating without a root.

To be thrown out like a die (Geworfenheit) is not the original form of Dasein; if we become conscious of

Geworfenheit, we come to feel anxiety (Angst) or dread at having lost ourselves. However, this anxiety

gives, at the same time, the possibility to come back to one's original self.

Thus Dasein is not only in a state of having been thrown out (Geworfenhel't) to become a being-in-the-

world but he is also in a state of projecting his self to become his original self again (Entwerfenheit). The

double character of Dasein is called by Heidegger concern (Sorge). Being (Sein) expresses itself as concern

in Dasein.

How is Entwerfenheit, the projection of one's self toward the original self, possible? At first Dasein exists

as what was thrown out. Therefore, his being lies in the throwing. The fact that Da (there) appears, means

that Being sends its self. Human beings accept Da where the light of truth sent by Being shines, in the form

of care (Besorge) or concern (Sorge).

In this context, a human being is one who expresses Da (there) where the light of Being shines, one who

watches Being, or the shepherd-boy of Being. So long as human being does not watch the light of Da,

Being leaves him though it stands near him. Thus Heidegger thinks that Being is what emits light in Dasein

or what addresses man. However, it shines, gives and addresses only as long as human being has interest.

Otherwise, it keeps silent. "Being gives itself and at the same time refuses to give itself. Being talks about

itself and at the same time does not talk about itself."

The address of Dasein itself, which tries to move man toward the light of Being is called conscience

(Gewissen) by Heidegger. The voice of conscience is the voice without a voice which can be heard only by

oneself, and it is the voice of the original self which awakens the everyday average self buried within man

to the proper self. By listening to the voice of conscience, human being moves out of man to stand in the

light of Being. This is Ex-sistence.

Heidegger tries to solve the human distress in this Ex-sistence (to stand in the light of Being or to start

toward the truth of Being) and also tries to give this the same significance as the existence Kierkegaard and

Jaspers advocate.

(v) Subjectivity of Sartre

Sartre (1905- ), established his unique, thoroughly atheistic philosophical theory of "engagement" by

adding his experience of the fight against Nazism during the Second World War to the traditional concepts

of existentialism created by Jaspers and Heidegger.

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Dostoevski once said: "If God does not exist, anything is possible." It is said that here lies the starting point

of Sartre's philosophy. While his forerunner, Heidegger, only ignored the existence of God, like Nietzsche,

Sartre thoroughly denies God, and has established his existentialism on the premise that God does not

exist.

With atheism as his premise, he characterizes existence in the following two ways:

First, existence precedes essence. This is not true in relation to ordinary artificial products, such as a knife

for instance. Before the actual product named knife (the existence) is produced, it must have an aim such as

"it is to be used for cutting." Otherwise, it would not have appeared on the market. The aim shows what the

knife is to be, and in philosophy it is this that is called essence. In these cases it is clear that essence

precedes existence.

Essence precedes existence in the case of man too, if God has created human beings by His aim of

creation. But what happens if there is no God, nor any world of ideas? Then before the existence of the

human being there is no essence to decide his nature. It becomes impossible to define what man is. If this is

true, we must think that man is originally nothing, that he has come or appeared from nothing, and he has

defined himself and given essence to himself, by himself: " . . . at first he is nothing. Only afterwards will

he be something, but he himself will have made what he will be."

Second, existence is subjective. This is directly introduced in the thesis that " . . . he himself will have

made what he will be." That is, man plans and selects his own way. Whether he becomes A or B,

communist or liberalist, politician or minister of religion, all these depend on his free determination.

According to Sartre, this determination, namely subjectivity, is the very essence of existence.

Thus man can freely choose himself. But once he has chosen, he must be responsible for his choice. He is

responsible for the way or individuality he has selected. Moreover, in choosing the way peculiar to himself,

a man is also choosing it as the way suitable for other people too. Thus, he must be responsible to all of

mankind in his choice. But this is beyond human ability, so he experiences anxiety, forlornness and

despair.

Nevertheless man is nothing but what he has made of himself and there is no existence except in action. So

a man must decide his actions in spite of his anxiety, forlornness and despair. Sartre asserts that only when

man acts through such despair, can freedom come to him.

(vi) Summary

For the convenience of the readers, we are now going to summarize these five thinkers' assertions.

Kierkegaard's existence is the developmental process from the consciousness of self-loss to the recovery of

original self by a subjective determination of faith. For this purpose, he says that man must give up being

unspecific "public" and stand before God as an individual.

Neitzsche thought it was the Christian view of the order of God-man-animal (nature) and also the view of

the average man, which regards everyone as equal before God, that was gradually miniaturizing people in

Europe. In order to overcome this bad tendency, Neitzsche asserts that we must declare the death of God,

establish the view of natural morality which regards whatever develops life as good, and set up the

superman in place of God.

Jaspers' existence is the self facing the Transcendental (God) which is understood from within the

experience of frustration when man, ready to accept destruction, courageously faces the limit situations

such as death, trouble, strife and guilt, which no one can avoid.

In the case of Heidegger, human being (Dasein) usually exists within the everyday world and was thrown

into this world as a being-in-the-world (In-der-Welt-sein). Consciousness of this brings about anxiety and

the voice of conscience shouting "you must return to the original self." It is Ex-sistence (same as existence

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in meaning) to listen to the voice of conscience in order to escape from unspecific man and to come before

the light of Being.

Lastly, in the case of Sartre's writings, there is no essence or God that decides man beforehand, so man

appears as existence, but from nothing; and after he has appeared, he decides his essence himself.

Therefore, man can freely plan and select his own way by his own responsibility. However, as he does not

have the strength to bear this responsibility, he has to carry out these decisions through his anxiety and

despair. The subjectivity which carries out these decisions is existence itself.

2. The Critique Of Each Existentialist Philosophy And View Of Humanity

(i) Critique of Kierkegaard

First, why have human beings been dealt with as abstract, unindividual "public"? Why must man be an

individual to truly stand before God? Is it good that the non-individual, universal aspect of human beings

be ignored? These problems remain unsolved by Kierkegaard.

From the viewpoint of Unification Thought, human beings have frequently been dealt with as "public"

because man's Divinity was lost by the Fall; man's Individual Images have been ignored, and only man's

biological aspects and twisted original Sung Sang aspects have been considered. Actually it was in order to

restore man to the position of God's substantial object as an individual truth body that Kierkegaard tried to

advance man toward God by man himself, as an individual. But, since the Individual Image or substantial

object can not exist without the Universal Image. and since the whole of history is the history to restore the

individual person, a man can advance toward God through gradually inheriting the baton of efforts of self-

restoration from respective predecessors through history. So he who advances toward God is a cooperator

in the restoration and thereby possesses a universal aspect, and he is thus not a mere individual.

Next, why does man come to God through the aesthetic, ethical and then religious stages? Because the

providence of God's salvation is the providence of restoration through indemnity (Tang gam), that is, to let

man, who has lost his value through the fall, regain it through a course which reverses that of the fall.

The fall occurred due to the fact that man did not fulfill his responsibility for growth. It is necessary,

therefore, to fulfill this responsibility by subjective determination in order to return to the original self

through indemnity. Throughout this course, man must be exposed to uneasiness, despair or suffering. Also,

since the fall occurred due to lack of faith in God's word, man is asked to compensate for this by believing

unconditionally. But this belief must not be a superstition. It is for this reason that the paradox of faith or

paradoxical dialectic appears. But such a paradoxical faith is requested only until the Second Advent.

Starting from the Second Advent, faith stands on the base of the new words of God; therefore it is no

longer paradoxical, because the absolute truth is revealed by the new words. Thus faith until eternity is not

necessary. After having restored the original self and the world completely, through the Second Advent, we

will not need faith nor prayer

Finally, why does a man like Kierkegaard who wants to live with true faith always suffer from sin and why

must he continuously repent of sin? It is because Christ's salvation through the crucifixion is only a

spiritual one and the salvation of our bodies has not yet been carried out. However, when Christ appears

again (Second Advent) to accomplish both the spiritual and physical salvation, man will be able to return to

his complete personality. Then we will not need to repent, and Heaven on Earth or the Heaven of the after-

life where there is only great joy, will appear, 64 ... and death shall be no more, neither shall there be

mourning nor crying nor pain . . . " (Revelation 21:4).

(ii) Critique of Nietzsche

According to Nietzsche, the Christian view of the order of God-man-animal, and its view that everyone is

equal before God brings about the miniaturization of the human being.

Viewed from Unification Thought, however, the main reasons for the miniaturization of man are that, as

already stated, the true fulfillment of individuality has not yet been realized due to the fall of man, and that

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man has not yet awakened to his Original Nature. To escape from the present miserable situation, there is

no other way than to come to God through the principle of restoration through indemnity and finally to

have faith in and accept the Messiah.

However, the Christian view of "equality before God" is apt to ignore the order of positions necessary to

realize family love. The view ignores differences of individuality, and even the differences of contributions

toward the community, and thus falls into an anarchic, mobocratic blind equality. Also, Christian ethics

make so much of the spirit that they one-sidedly regard physical desires as evil, and thus think that the

farther a man is from bodily desires, the more moral he is; in short, Christianity is apt to fall into agnostic

despise of the body or Stoicism. Nietzsche sharply criticized these two points, and his criticisms are worth

listening to.

As to the first, true equality does not mean to ignore all the individual differences, because these

differences come from the Individual Images in the Original Being. Equality should be considered from the

standpoint of Divinity such as equality in Heart, value, personality, loving and being loved. If the order of

the positions in the Four Position Base were not maintained, it would be impossible to love. Individuality

should be respected and should not be leveled. In the fallen world, however, the Divinity is usually so

twisted or ignored, that the miniaturization and leveling of human beings are apt to appear. Accordingly the

miniaturization is not due to belief in God but rather due to a lack of belief in the true God. The God

denied by Nietzsche was not the true God, but a false god.

As to the second point, the Sung Sang (spiritual aspect) and Hyung Sang (physical aspect) perform give-

and-take with each other, centering on God, with the Sung Sang as subject; then the individual is fulfilled.

Therefore, as long as the Sung Sang aspect is subject and can control the Hyung Sang, the physical desires,

such as appetite and sexual desire, can be as large as possible. It is by these bodily desires that God's

purposes of creation (the three great blessings [". . . Be fruitful, and multiply, and replenish the earth, and

subdue it. . . " -Gen. 1: 281 ) are accomplished, and heaven and earth become full of joy. However, if the

physical desires become so large that the spiritual desires wither, spiritual communication (the give-and-

take relation of love and beauty) will be destroyed, and the growth of the spiritual body, which is the raison

detre of the physical body, will not occur. It is only for this reason that we are advised to restrict our bodily

desires.

Thus Nietzsche's criticism is constructive in some points. But his ideas-that just because Christian morals

are apt to bring about a leveling or miniaturization of man we should oppose the positioning of God, man,

and things (animals, nature); that we should declare the death of God, and establish "nature as morality";

that we should "regard the development of natural life as good", and should set up superman in place of

God-are all wrong ideas and quite contrary to the true solution.

First, the positioning of God, man and things is the basis of order necessary to establish the one united

world centering on the love of God. Without order neither peace nor freedom can exist, and without the

relative positions of subject and object, love can not exist. Moreover, if the existence of God who is the

center of love and life is denied, there will be no providence of salvation, and man must suffer forever due

to this lack of a center and the exhaustion of love which will necessarily take place.

The worship of natural life as the necessary conclusion of such ideas (Nietzsche respects animality rather

than moderate virtue, passion rather than reason, the will to power rather than ideas, and he asserts that

man should sacrifice God for nothing), and the establishment of the superman shows that, since there was

nothing which could be depended on after the denial of God, Nietzsche was compelled to worship man's

physical body, beautified and sanctified, in place of God.

Such being Nietzsche's assertion, the spiritual (Sung Sang) values of truth, goodness and beauty were

subjugated by the will to power and animality, and the existence of the spiritual body which was the basis

of man's eternal life was also denied. As a result, the way of salvation leading to eternal life was

completely closed, and man was left to suffer eternally in a mere animalistic life. We must say that in

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ridding himself of God, the price Nietzsche paid to escape human miniaturization is too large. Despair and

contradiction are exposed in his doctrines of eternal recurrence (ewige Wiedevkunft) and love of fate

(amor fati). Man wishes to elevate himself infinitely but can not help admitting that this is impossible in a

world without God. Thus while seeing his expectations always disappointed, man must accept the situation

as it is. He can resolve his fate only by loving fate subjectively. This is really miserable.

In reality, the Original Nature of man is that he is a being with the Divine Image in which the spirit body

and physical body or spirit and body perform G-T action centering around the love of God. In spite of this,

Nietzsche denies the existence of God and the spiritual body, and regards man as his physical body alone

and sanctifies this as superman, ignoring the fact that man consists of both spiritual and physical bodies.

He thinks that superman is the final goal for us to reach, with the result that everything becomes empty and

results in frustration, because in reality the superman is a pseudoman and a false image. This is the critique

of Nietzsche's thought by Unification Thought.

(iii) Critique of Jaspers

Jaspers' statement concerning the process of the clarification of existence (Existenzerhellung) in the limit

situation seems to be almost correct. However, why is man pushed into such limit situations and why does

he meet the Transcendental after suffering and frustration? The fundamental reasons for these occurrences

are not clarified by Jaspers.

Viewed from the Unification Principle, Jaspers' "limit situations" are the "indemnity conditions" necessary

to restore the original state. God kindly gives them to fallen man in order to give him a chance to atone for

his own sins or those of his relatives, and in this way to restore his lost value. Man's sudden encounter with

"God after going through such a trial" means that he has approached, in proportion to his atonement, his

original seat, namely his position as the child of God.

The "cipher of frustration" is the aspect of God which is recorded in such things as history, mythology,

philosophy, literature, music, etc. Nature is also part of the cipher and to decipher it (Chiffrelesen) means

to see the Divine Image manifesting in the appearance. To see this is to connect with God. Yet one's true

self can not be restored in this stage. With this experience as a clue, we must further approach God's inner

seat guided by His holy words, inherit the Heart of God and become true children of God. For this purpose

we must find a good guide who can make this possible for us. It is very important to know who such a

guide can be. This is the view of Unification Thought concerning Jaspers' philosophy.

(iv) Critique of Heidegger

Heidegger made a distinction between Being and an ens (one who is being). He dealt with the Being (status

of existence) of the an ens (Sein des Seiendes). This can be said to be an advancement in ontology, because

his concept of Being almost corresponds to that of the Yang Sang (Status Image) of the existing being of

Unification Thought. But according to Heidegger, Being can never be grasped by externally analyzing one

who is being (an ens) through the rational category. Then what is Being?

Heidegger did not clarify the Being (sein) of all things, including all human beings. He dealt mainly with

the Being (sein) of the special human being namely Dasein. Furthermore he dealt only with Being as

"being-in-the-world" (In-der-Welt-sein), and not the basic principle of being of general man.

He considered man's state of being as anxiety (Angst) and concern (Sorge). But the cause of anxiety and

the essence of concern are not clarified enough. He said that there is no cause for anxiety, man just exists in

it. From the view of Unification Principle human beings are anxious due to the loss of their original

position by the fall. Therefore men are uneasy either consciously or unconsciously. But according to

Heidegger, anxiety stems from concern (Sorge). Human beings have their concern not only for others and

nature but also for the past, present and future. Then what is the essence of concern? It seems to have not

yet been clarified. He also says that having been thrown into the world (In-der-Welt-sein), human beings

try to project (entwerfen) toward the future. Here, however, the relation between concern and the project

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do not seem to be made clear. According to the Unification Principle all things including society are the

objects of recognition and dominion of human beings. Since human beings are connected bodies as well as

individual truth bodies, originally man can not but be the "being-in-the-world."

Accordingly, in order to have cognition, he has to have concern for nature and society, and in order to have

dominion he has to act (practice). The project (Entwurf) of Heidegger corresponds to this very practice.

But because of the fall of man the "being-in-the-world" (In-der-Welt-sein) has become anxious, and due to

losing his purpose of creation by the fall, his practice has changed into projects for his own sake.

Next, Heidegger explains about the historicity of time (historic time) from the fact of concern and project,

but he also does not make it clear why historic time is necessary for man, while animals have only

biological time. According to the Unification Thought, since the position of man and that of animals are

quite different, in other words, since man is the subject of dominion and the substantial object of God,

while animals are only the objects of man, the ideal of man is to establish the Heavenly Kingdom on Earth,

after achieving the three blessings of God. This time required to realize the ideal is historical time. On

account of the fall, the historical time has been formed by the providence of restoration and the efforts of

human beings to realize a society of prosperity.

Finally, he talked about the relation of conscience (Gewissen) and Being. According to him, when a man

follows his inner voice of conscience, he can return to his original self from the daily self (Ex-sistence) and

can stand in the light of Being. But within Heidegger's philosophy it has not been clarified what the

standard of conscience is. We know well that the standard of conscience of communists and of liberalists

are quite different.

With this ambiguity around the concept of conscience, we can not expect to prevent the confusion of the

world, and the suffering of human beings can not help but remain. According to the Unification Principle,

however, there is another part of the mind called the Original Mind which is more fundamental than

conscience. Its standard is God; so this standard is common to all people. Accordingly, if the direction of

conscience coincides with that of the Original Mind, God becomes the subject of conscience, and all

people can stand together in the light of Being without contradicting each other. Thus, we can see that

though Heidegger tries to establish his ontology without any relation to God, it is impossible to understand

the true meaning of his Being if the existence of God is ignored.

(v) Critique of Sartre

Sartre says that man appears from nothing and that there is no God to decide man's existence. However,

how can such complicated organic structures as the human mind and body grow from nothing, with no

plan?

We think Sartre's view that man freely plans and selects his way of living has some truth in it, but it is a

rather one-sided view. The Unification Principle teaches us;

However, man is created to attain his perfection not only through the dominion and autonomy of the

Principle itself, but also by accomplishing his own portion of responsibility in passing through this period.

(Divine Principle, p. 55)

In other words, man is originally the "Image of God", or child of God so that, unlike things, man's

existence is not entirely decided beforehand, and he can freely create himself toward perfection using his

God-given natures or qualities, so long as he does not violate the Principle.

In relation to this point, it seems to us that Sartre misunderstands the true intention of God. It seems that he

advocates atheism because if God exists and if man lives only in accordance with God's will, man will

have no freedom and will accordingly lose his uniqueness or subjectivity, that is, his existence. According

to our understanding, however, God originally created man as a free being similar to God himself and

ordered man to follow the Principle, which is the very basis of freedom. He ordered man to maintain his

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freedom just as the Bible says, "You may freely eat of every tree of the garden; but of the tree of the

knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die." (Genesis 3:16-

17) (The result in case of a violation of the Principle was a warning of the loss of freedom.) If this is true, it

is God's intention that man freely plan and select his ways within the Principle by his own responsibility;

originally there was no contradiction between following God's will and subjectivity, and living freely. At

present, however, it is also true that man has no such freedom as this. Why does he not have freedom?

Because he has lost the absolute center of Heart and Logos called God, and thus does not have a broad or

deep enough heart to love everyone equally. There is also no true creativity, nor norm to give direction to

man's heart. However, man has the desire (true mind) to perfect himself, to establish a home full of love,

and to have dominion over all things. These desires are based on his Original Nature. Thus he naturally

seeks after freedom and subjectivity as the premises to fulfill the desires. But it is impossible to find such

freedom and subjectivity by casting oneself (projecting) toward a denial of God, as Sartre does. To do so is

to oppose man's own subjective nature (plus) to God's subjective nature (plus). The two pluses repel each

other so that a give-and-take action can not take place there. As a result, man is left alone, alienated from

God; all that he can then do is to express a subjectivity which is only comparatively higher than what

animals have. In addition, since men can not help repelling each other in order to guard their own

subjectivity, struggles would continue forever in society. True subjectivity can be established not by

opposing one's self to God but by making oneself a complete object (minus) to God. If we seek after God

and follow God quite faithfully, we can communicate with God completely and become one with God. As

a result, we can fully express our subjectivity toward things. Before man becomes a subject, he should be

an object to God. True subjectivity can be obtained by true objectivity. We must be able to become objects

willingly, not only in relation to God, but also in relation to others, if necessary. This is the view of the

Unification Principle.

Such being the case, the "subjectivity" which Sartre defines as the essence of existence is nothing but

lifeless, groundless, fallen subjectivity; as Sartre himself notices, man necessarily falls into anxiety,

forlornness or despair and can never find true freedom or liberty. When we give up such a small

subjectivity and become nothing or a complete object before God, our true subjectivity will appear for the

first time.

These previous sections are the critique of Existentialism from the standpoint of the Unification Principle.

Chapter 1 - Theory of the Original Human Nature (part 2)

Section D - The Original Human Nature Viewed from the Unification Principle

In Section C, we criticized the Existentialists' views of the Original Human Nature (views of existence).

Here in section D, we are going to explain en bloc and systematically the Original Nature viewed from the

Unification Principle, which we referred to in bits and pieces in the previous section.

1. Being With Divine Image

a. Sung Sang and Hyung Sang (Perfectness)

Sung Sang is Subject, Hyung Sang Object

According to the Unification Principle, man was originally a being modeled after God's Image (Genesis

1:27). That is to say, he contains the polarities of Sung Sang and Hyung Sang which are similar to God's

polarities.

This aspect is shown in the duality of the spirit man (Sung Sang) and the physical man (Hyung Sang), and

the relations between the mind (Sung Sang) and body (Hyung Sang), or the spirit mind (Sung Sang) and

the physical mind (Hyung Sang). These parts have a subject and object relationship between them and

maintain their motion through the give-and-take action.

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Most important in the give-and-take action is that the parts maintain their respective positions. For

instance, the subject should maintain the position of subject, and the object that of object, or the action will

be destroyed by losing its order

Fig. 19 The Give-and-Take Action between Sung Sang and

Hyung Sang in the Human Being

Then, what are their right positions? The human mind is the union created by the give-and-take action

between the spirit mind of the spirit man and the physical mind of the physical man. The spirit mind is the

Sung Sang part of mind and the location of the value-seeking desires which seek out the values of truth,

goodness and beauty in things and try to accomplish man's own individuality and love using these values.

The spirit mind is also the location of the value realizing desires which seek to realize the values of truth,

goodness and beauty in man's life in order to receive the love of God. On the other hand, the physical mind

is the part of the mind where the instincts for maintaining the individual and tribe are controlled and where

man's interest in his daily life or sex are located.

The ideal function of the mind is to head in the direction of God with the spirit mind as subject and the

physical mind as object. The mind carrying out such a give-and-take action normally, is called the Original

Mind. This Original Mind always emphasizes love and regards the whole of life (life of food, clothing, and

shelter) as a means for realizing love. If an issue conflicts with the purpose of love, it is left until later on.

True love is concerned with the whole and takes care of it so that love benefits the whole. If the human

mind continues to operate always emphasizing love, no contradiction or strife will occur in our lives, and

we will be able to live a happy life at any time.

The Unification Principle regards this aspect of man as the first of the Divine Images. When the spirit mind

as subject and the physical mind as object continue to perform give-and-take action with each other

maintaining their respective positions, this is called perfection. The first aim of education is for man's mind

to reach such perfection.

However, since man is fallen, having left God, the normal relationship with the spirit mind as subject and

the physical mind as object is apt in reality to become abnormal (though the two minds often idealistically

try to maintain the normal relation). It is also ideal if the spirit mind and physical mind are always resonant

with each other, understanding clearly what happens within each of them. Because of the fall of man,

however, this resonance often becomes weak or hardly takes place and man can not understand what he is

or should be.

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b. Positivity and Negativity (multiplication and norm)

The Combination of Man and Woman is the Complete Whole

"So God created man in His own image, in the image of God He created him; male and female He created

them." (Genesis 1:27) That is, God has both the natures of masculinity and femininity (positivity and

negativity) while mankind is divided into men with positivity, and women with negativity.

This shows that no person can be a complete whole (one) as long as he or she is single because both man

and woman are only parts of wholes. They are made such that they become complete only by the union

which occurs through their mutual give-and-take.

The union of man and woman, through the give-and-take action is indeed an event of cosmic scale. God

created this large cosmos, but the creation will be completed through the creation of man, when he reaches

perfection as the lord of the whole cosmos.

As stated in "Epistemology", man is composed of substantial body holding both the Sung Sang and Hyung

Sang of all things in the cosmos. According to this meaning, man is a great being, equal not to other

individual beings but to the whole cosmos itself. Moreover, since man is the subject, and the cosmos his

object, he is originally higher in value than the whole cosmos.

Since both positivity and negativity are in man there are also positivity and negativity in the cosmos. Man

is the encapsulation of all the positive and subjective things in the cosmos; he corresponds to totality of the

positive parts in the cosmos and is their representative. On the other hand, woman is the encapsulation of

all the negative and objective things in the cosmos and represents them.

Accordingly, the union of man and woman means the completion of the subject of the cosmos and is the

completion of the creation of the cosmos. Originally the union of man and woman had such a cosmic

significance.

To our regret, however, because of the fall of man the union of man and woman now has no relation to the

creation of the cosmos, and thus the creation remains unfinished. From this stems the necessity of re-

creation (the providence of restoration).

This cosmic significance applies not only to the original union of man and woman, but the birth of the

children and the formation of the family as the results of this union also have very important significance,

for it constitutes the establishment of the Four Position Foundation among family members. This is the

base for all love and order; only if the relationships among family members are smooth, will there appear a

world full of love and joy without any contradictions or oppositions. This can happen by applying the

family relation to the society and nation.

Therefore, we regard the complete union of man and woman and the family Four Position Foundation, that

is, the harmony of positivity and negativity, as the second of the Divine Images. The Logos is concerned

with this harmony of positivity and negativity; therefore a norm is necessary in their harmony. This norm

becomes the second goal of education in the Principle.

c. Individual Image in God

Individuality Comes from God

Another important Divine Image within man's Original Nature is his individuality which comes from the

Individual Image in God.

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People are apt to think that God is only a universal being and nothing more. Actually, however, God has

limitless Individual Images as well as the Universal Image. These Individual Images are another important

characteristic of God.

The concrete expressions of God's Individual Images are the individuality of each man. Every man has his

own peculiar nature; no man is ever the same as any other man. That is, the individuality of a human being,

who is the object of God, is similar to an Individual Image of God, who is subject. By this similarity, God

finds a unique joy in each particular man and thus each man's individuality must be respected fully since it

is an expression of God's nature. This is also the reason the individuality of an artist or critic must be

expressed fully in the creation or appreciation of a work of art. Totalitarianism or communism is apt to

ignore or standardize man's individuality, but to do so is to debase the Divine Character.

2. Being In Position

a. Being with Object Position

Man Needs a Subject

According to the Unification Principle, man was created as the substantial object of God and is the being

created to give pleasure to God.

Since this is the purpose of God's creation, every man has the desire to express his value toward beings of a

broader scope. This is the value-realizing desire, and if viewed from the perspective of purpose, it is the

purpose for the whole.

Man must be an object before he is a subject, for he will not be able to become a subject if he does not

serve God as an object in order to receive love (life) from God. When love is poured out by the subject,

then for the first time man finds his life worth living, and he acquires the power to love as a subject

himself, as well as the knowledge of how to love.

Therefore, a wise man thinks it worthless to live only for his private purposes without any connection by

Heart to broader level beings. He eagerly seeks after the true subject to whom he can devote himself; he

does not want to live for himself but wants to dedicate himself to the greater whole and express his value

by doing so.

Originally every man wants to find such an absolute subject, but since the fall, he has not known his true

subject nor how to return to that subject (God). Man suffers because he does not know what his Original

Nature is seeking for, nor for whom he should live. This is the motive which brings a man to believe in

religion

Man often gives up his own life with pleasure for justice, for his nation, country or mankind. justice is the

practice of love, and thus love is more than life. It is beyond the individual man, and so is universal and

belongs to God. However, since man often does not know the true subject whom he should serve, he is apt

to think wrongly that the ruler of his land is the true subject. One wrong example is the case of communists

who loyally serve their dictator and party. At any rate, it can be seen that even those who deny religion

have a strong desire for religious devotion. From this fact we can see that man is originally the object of

God and that his Original Nature is to give up even his life for the subject.

Therefore, we must know the true subject we have lost, and then return to it.

b. Being with Subject Position-Dominion

Things Exist for Man's Pleasure

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As stated above, man is the object to God. At the same time, however, he is, through union with God, the

subject of all things and should be the physical representative of God himself. As man exists for the

pleasure of God, so things exist for the pleasure of man, who is their subject.

Therefore, things that express their beauty fully for man will feel sorrowful if man does not accept them

with joy, just as a child who eagerly tries to express his value will feel sorrowful if his parents are

indifferent to him. Behind things, for instance behind a tree, there lies the creative Heart of God who has

made the tree. So if the Original Nature of man has been developed, and if his mind is open to God, he will

surely feel pleasure in seeing the tree.

Man is the Subject of Love to Govern Things

Also, the world of things is harmonized and completed only by receiving the dominion of love from man

who is the leading spirit in the world.

If the original dominion of man truly comes about, the disharmony of things and even the phenomenon of

the "stronger preying upon the weaker" will disappear. The Bible also has a prophecy concerning this.

The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion

and the fading together, and a little child shall lead them. The cow and the bear shall feed; their young shall

lie down together; and the lion shall eat straw like the ox. The sucking child shall play over the hate of the

asp, and the weaned child shall put his hand on the adder's den. They shall not hurt or destroy in all my

holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea. (Isaiah

11:6-9)

If man is perfect in love (Heart) and guides all things by love, the strife between men will disappear,

because it is useless. However in actuality, man, who should govern all things, left his position as subject

and carries out bloody warfare. As a result, "We know that the whole creation has been groaning in travail

together until now;" (Romans 8:22) "For the creation waits with eager longing for the revealing of the sons

of God." (Romans 8:19)

Therefore, man must restore his true subject position over things, that is, take dominion over them by

regaining his object position to God. [Note: In this world there is a phenomenon of animals preying on one

another which is regarded as strife. For example, some plants become food for animals, and in the sea

many small fish are preyed upon by large fish. But these phenomepa can not be called struggle. Rather they

are a phenomena of service in the order of the world. All created beings are connected bodies with dual

purposes. This means that there are things of lower value and of higher value in the created world. Lower

value beings can sometimes fulfill their purpose for the whole by becoming food for higher value beings.

This is not strife but a synthesis of value or increase of it. In other words, this is a kind of service to the

whole.]

c. Being with an Intermediary Position

Man Is the Center of Cosmic Harmony

Lastly, this created world consists of not only the natural world known to us by the five physical senses

(visible world) but also the so-called spirit world known to us by the five spiritual senses (invisible world).

According to the Bible and the Unification Principle, man enters this invisible world after his physical

body is destroyed and will live there forever. This invisible world is sometimes called "heaven" and the

visible world "cosmos"; and the combination of the two are called the "heavenly cosmos."

Man exists in both worlds and is the only being with such an existence. Man's physical body is created to

be the composite of the material world and to have dominion over this world. On the other hand, man's

spirit body is created to be the composite of the invisible world and to have dominion over it. Therefore if

the spirit man and physical man communicate with each other centering on God, the two worlds will

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become resonant, and communicate and harmonize with each other. Thus man is said to be the mediator

between heaven and the cosmos and the center of harmony between the two.

If communication and union between the two worlds are carried out, the spirit men already in the spirit

world will be able to help the men in this world and join in the life on this earth. When give-and-take

action between the two worlds occurs fully through human beings with physical bodies, a world full of

freedom, peace and joy will appear.

3. Being With Divine Image

a. Being with Heart

Heart and Love

According to the Unification Principle, man is originally a being with Heart who can inherit God's Heart as

God's child.

In Unification Thought, Heart is the concept which means the internal cause of love, and love is the

concept meaning what is expressed as a result or what comes from the Heart. Heart lies deep in man's

mind; when it moves out, it becomes love. The outward expression of the Heart, which is the internal

cause, or more correctly speaking, the force of the feeling (emotion) which begins to move together with

will toward the aim established by Heart-this is love.

That is, Heart is the starting point of love. Without Heart, love can not appear. And love is the source of

life; namely love makes man live. However rich a man may be materially, without love, his life will be lost

and the individual, home and community will fall apart. Love is the source of life and makes man what he

should be. Without Heart and the love issuing from it, we can not discover the satisfactory solution for any

problem.

b. Being of Logos (Norm)

The World Consists of Logos

God is also a being of Logos, and this world was created according to the Logos. Logos consists of reason

and law (See "Ontology"). Therefore, nature can not exist without Logos (reason and law).

God is the subject of all Sung Sang and Hyung Sang, and the Sung Sang of God contains the Logos which

is the union of reason and law, centering on Heart (Purpose) which thus forms the Inner Developing

Quadruple Base. The expressions of God's Sung Sang and Hyung Sang, and positivity and negativity are

decided by this Logos. Through it order and law appear in nature.

Accordingly, man, who has taken on the image of God, is also originally a being of Logos or norm. Like

God, man is also originally a free being. As soon as he leaves the Logos, however, oppositions and

contradictions appear which give man discomfort and create chaos. Therefore, man should act freely while

remaining true to the Logos. If we accurately systematize the Logos of God, we shall find the right thought

suitable to the Original Human Nature, and if we act following the right thought, we shall live correctly.

c. Being with Creativity

Finally, God is the creator of the whole cosmos, and man, similar to God, is given creative power

(Creativity). That is to say, man finds life worth living only when he lives a creative life. According to the

Unification Thought, when man was created, he was given the same creative power as God's power that

created the cosmos. This is Creativity. By this Creativity many inventions and discoveries have been

accomplished in order to develop human culture. Moreover, man is always designing, planning, producing,

constructing and appreciating new things in his daily life; he carries out creative activities every day.

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[Note: Strictly speaking, even plants and animals can be said to have creativity. The growth of plants and

multiplication of animals may be said to be the creation of new cells or new life. Some birds have the

ability to make nests; bees make hives and honeycombs. But these abilities are not the same as the

Creativity of man. The Creativity given to man is a reasonable Creativity of Heart, while the ability for

growth of plants is autonomy and that of animals is nothing but instinct.]

Section E - The Original Nature and Second Nature

(i) The Difference between the Original Nature and the Second Nature

We have so far explained the Original Human Nature viewed from the Unification Principle. Based on this

Original Nature, man develops various second natures according to changes of circumstance. The Original

Nature is the true nature held naturally by man, and it does not change in any age or circumstance. On the

other hand, the second nature though based on the Original Nature changes to meet the various changes of

time and place; this can also be called the acquired nature.

We think that while the second nature always changes, the Original Nature itself never changes. For

instance, the style of dress which a man likes at a certain time will change at a later time, but the Original

Nature which causes man to appreciate beauty will never change throughout eternity. This is the Original

Nature viewed from the Unification Principle.

(ii) The Communists' View of the Original Nature

On the other hand, communists regard love, humanism beyond class, and the desire for freedom as

changeable matters produced by circumstances or the social system. They do not think that man has a

consistent, unchangeable Original Nature which goes beyond time or age. They do not think that family

love (the love of parents, couple, and children) which we regard as the most basic among the Original

Human Natures, and the ethical love held among friends and neighbors are unchangeable; they think that

such love is an historical product formed under the feudalistic or capitalistic systems and that love is based

on class feeling. Therefore, to love one's family and neighbors regardless of class is regarded as betrayal,

giving an advantage to the enemy class. It is more important to love the communist party and its leader

then to love one's family; there can be no humanism beyond class. One should always strictly distinguish

between friends and enemies from the class standpoint. If one pushes the class strife to such a point and

changes the living circumstances and system (production relation) fundamentally, then the character of

man will also change and a new human being, unique in history-the communist human being-will be

formed through the revolution.

Is this view of the communists true?

The liberalization movements brought about among the young people in the Soviet Union after the death of

Stalin are powerful counter-evidence to this view, as is the strong resistance against various attempts to

disorganize the family system in the country.

It can not be possible that the young people in the Soviet Union, who were born after the establishment of

communist power and educated in the communistic method, perfectly separated from capitalistic societies,

could have been "polluted" by the remains of the bourgeois attitudes (liberalism, humanism beyond class,

thought of family love). Yet liberal movements and assertions of humanism incompatible with communism

appear even in the Soviet Union, especially in the field of literature. Do these tendencies not show that the

desire for freedom and humanism is based on the unchangeable Original Human Nature?

Communists regard love toward parents, brothers and sisters, or children as the dregs of feudalism or as a

product of circumstances. Thus they separate very young children from their families, and educate them

under special circumstances (e.g. in North Korea). They are trying to create a new type of human being

who will love only the communist party and dictators, and who will have no interest in family love.

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No matter how the circumstances or system may be changed, or what education is given, it is impossible to

change the Original Nature of man who has the Divine Image, the Divine Character and a certain position.

The Original Human Nature may be oppressed for a time, but it has the strength necessary to reject the

pressure, and sooner or later it will revive, because it comes from God. We who believe in God believe

firmly in this.

Chapter II - Epistemology (part 1)

Epistemology is one of the greatest philosophical problems even in modern philosophy. In this chapter, I

will suggest the basic ground for the formation of recognition through the critique of the main theories of

epistemology of the past, and give answers, from the standpoint of Unification Thought, to various

problems of epistemology such as the process of recognition and the causes of its development.

Section A - The Meaning of Epistemology and the Process of its Formation

(i) The Origin of Epistemology

As we have already explained in the chapter on ontology, through a long history of more than several

thousand years, many philosophers have taken an interest in the various phenomena of the cosmos and

eagerly studied ontological problems such as the origins, meanings, and purposes of these phenomena.

In modern times, however, the following questions, which are usually called the problems of epistemology,

have come to be considered as the central philosophical questions. That is, can the method of cognition,

which is adopted at present, correctly catch the essence or true meaning of the object which is being

studied? Can we say that we have enough ability of cognition to catch the true meaning of the world

correctly? If not, what is the limit of our cognition? In what cases and on what grounds or rights can we

judge that a certain assertion or proposition is true?

The reason for this new philosophical tendency is as follows. In the Middle Ages, the Christian theology,

originated by Jesus Christ and completed by the Apostles and Fathers, and the philosophies of ancient

Greece, made by Plato and Aristotle, were unified by Scholastic philosophers such as Thomas Aquinas

(1225-1274). This unified theory was believed to be an eternal, absolute authority so much that hardly any

worthy thoughts have been developed since then.

Influenced by the solid, traditional thought of those days, men saw things with strong preconceptions and

did not bring forward new problems from free and creative standpoints. Dissatisfaction with and

reconsideration of such theories came suddenly with the dawn of the modern age.

For instance in the Middle Ages men would always think about nature in relation to God or it was regarded

as the result of an act of God. Thus, in those times, Aristotle's metaphysics, which asserted that the cosmos

consists of substance (hyle) and forms (eidos), was respected and esteemed. Following the pattern of this

metaphysical philosophy, scholars applied their Scholastic method only to unchangeable substances, the

meaning or aim of things; they did not try to pay attention to the concrete movements of nature. It was

epistemology that appeared as the criticism or reaction against such a fixed, conventional way of thinking.

In short, we may say that the reconsideration of ontology brought about epistemology.

(ii) Novum Organum of Francis Bacon

It was Novum Organum (1620) written by Francis Bacon of Britain that typically represented the new way

of thinking. In this book he summarized as four idols the old traditional prejudices or preconceptions which

prevented the acquisition of true knowledge.

(1) The Idols of the Tribe ... This is a prejudice common to the race of mankind. For instance, man's

intellect is apt to think that nature has more regularities than it really has and that heavenly bodies and their

orbits are completely round. These are idols or prejudices.

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(2) The Idols of the Cave . . . Prejudices brought about by the tastes or inclinations peculiar to the

individual persons. For instance, those who are good at learning often ignore physical education or the arts

without correctly evaluating their merits. Or those who are sensitive to economic interests are apt to think

that all other people are also sensitive in this way.

(3) The Idols of the Market Place ... Idols or prejudices which result from the misusage and the confusion

caused either by words which are names of things which do not exist or by words which are names of

things that exist but which are vague and confused in their meanings. For instance the concepts such as

Fortune, Prime Mover and Element of Fire, were created by false theories and even though they do not

actually exist, many people believe them as if they really do. Bacon asserted that in order to avoid these

prejudices, words should be confined to those showing the concrete individual things.

(4) The Idols of Theater . just as people wrongly think that the stories performed on stage really took place

in history, they will hold prejudices by blindly believing various philosophical systems, wrong ethical

principles, history, traditions or doctrines. Bacon suggests that one should not be deceived by tricks on the

stage but should observe things for oneself without believing other people's words.

Thus, the characteristic of modern epistemology in recent philosophical circles is that in order to obtain the

right knowledge, people must face the truth directly by rejecting the conventional way of thinking and by

observing and experimenting for themselves.

Section B - Traditional Epistemology Viewed from the Contents of Cognition

Recognition is only possible when there is a subject and object of cognition. In epistemology, in the past

however, there was a tendency to place emphasis on either the subject or the object. So let us classify the

epistemology of the past according to the viewpoints which more greatly stressed either the subject or the

object.

1. Epistemology Emphasizing The Object Only

a. From the Viewpoint of the Source of Cognition-Empiricism

The Source of Recognition is Experience

There is a theory in which the source of cognition is thought to lie solely in the object, that is, in

experience. This philosophical view is called empiricism. This way of thinking can be found even in

ancient times, but it was Francis Bacon who asserted the theory consciously and clearly. After Bacon,

Locke (1632-1704) established this theory of cognition in very clear form.

Before Locke, according to the Scholastic philosophy of the Middle Ages, the concepts of God, moral law

and the axioms of mathematics were thought to be innate ideas (idea innata) or naturally carved in the mind

of human beings, and even Descartes, who was a founder of epistemology together with Francis Bacon,

accepted this way of thinking. But Locke criticized this theory sharply through his psychological and

anthropological studies and asserted that man's mind by nature is like a tabula rasa (blank tablet) on which

nothing is marked until the first idea is marked on it from the outside.

Then from where do such concepts come? They come from man's experience, which may be classified into

two groups, that is, sensation and reflection. Sensation is the perception of external things brought to the

mind through the five senses, while reflection is perception by the action of man's own mind (in this

meaning, this is called internal sense, too). Reflection happens after the sensation since it is based on

another intellectual action.

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Thus Locke asserted that all concepts held by human beings come from experience, that is, from sensation

and internal sense, and he did not admit that elements of cognition on the side of subject, which are called

idea innata, reasoning power or the like, are sources of cognition.

His opinion was succeeded by Berkeley and Hume (1711-1776), and the great school of British empiricism

was formed. Roughly speaking, the logical positivism and pragmatism of today also follow this school.

This theory has contributed to the popularization of scientific thought since it denied as groundless the past

system of knowledge composed of revelation and speculation and asserted that only knowledge obtained

by experience, observation and experimentation is true.

b. From the Viewpoint of What Is the Essence of Cognition-Realism

In relation to the problem of finding the source of cognition, another important problem is whether the

object of cognition, which we see or hear daily, is independent of us, existing objectively, or whether it

exists within the subject (sensation, etc.)

Some accept that the object of our cognition exists objectively and independently without any relation to

our mind's (the subject of cognition) having cognition of it, and our mind also has cognition of the object

which is independent of mind. They think that it is possible to grasp the existence of such an independent

reality by cognition. This standpoint in epistemology is called realism.

According to this theory, cognition corresponds to the object and means the copying of reality (object), in

some meaning and to some extent. Within realism, there are the two separate standpoints of idealistic

realism and materialism.

Plato's "idea" is an example of idealistic realism. He conceived of an immaterial eternal reality which

exists without any relationship to human beings (subject) and which transcends time and space. Therefore

it is clear that his viewpoint is realism. Hegel also says that the Absolute Spirit, which is the essence of this

world, changes into nature through its self-development and lastly reaches self-consciousness or self-

cognition in man to become spirit. Here, both the Absolute Spirit and nature, which appears in the process

of the self-development of the spirit, are so independent of man that such a view is also a kind of idealistic

realism. The philosophies asserting such standpoints as Plato's or Hegel's are generally called objective

idealism.

Materialism, a typical example of it being Marxism, is of course realism because of its philosophical

character. Besides these philosophies, there is the new realism advocated by Moor, Whitehead and Russell,

which regards even the spirit as a part of nature.

2. Epistemology Emphasizing The Subject Only

a. From the Viewpoint of the Source of Cognition-Rationalism

Rationalism, founded by Descartes (1596-1650), stands on an extremely different footing than the above-

mentioned empiricism when it deals with the source of cognition. Descartes was born into an aristocratic

family and educated at the Jesuit College of La Fleche, one of the most famous schools in Europe.

However, he thought that apart from mathematics, he could trust nothing that he had been taught. He

wanted to make all learning as accurate as mathematics and in order to achieve this solid ground, tried to

doubt everything as much as he could (methodical doubt). He did not believe the senses since they may

often deceive us. Even if a thing seems to be true when judged from man's reason, some deceitful evil

demon might deceive even the reason itself. Continuing his doubt further and further, he at last noticed

that;

I doubt that I exist begs the question: Who is doing the doubting? Obviously the doubter must exist to do

any doubting whatsoever. At least, the doubting doubter must exist: Since I am the doubter, then it follows

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that I must exist. Doubting is an aspect of thinking, and thinking is a phase of existence; therefore to doubt

is to think, and to think is to be. (Rene Descartes, Meditations on the First Philosophy)

He expressed this as Cogito, ergo sum (I think, therefore I am) and decided "that all the things which we

very clearly and distinctly conceive are true . . ." [Note: "Clear" is the clear appearance of things to the

mind. "Distinct" is the distinction of these things from others without any confusion.]

Comparing Descartes' way of thinking with Locke's, we find that the former does not believe in the senses

which the latter admits without any doubt, as the source of all ideas. On the other hand, Descartes regards

the activity of the rational mind as being the most trustworthy and primary, that is, as being clear and

distinct intuition. According to Locke, on the other hand, the activity of reason corresponds to the complex

idea which is produced secondarily (reflections), using, as materials, the simple ideas which are directly

obtained from the senses (sensation).

As stated before, it is a characteristic of Cartesian rationalism that the reason of the subject is trusted more

than the sensation and experience coming from the object.

Only those things that are derived logically, and are clear and distinct (self-evident, basic principles) are

accepted as sure cognition. This school of thought then was founded by Descartes, continued by Spinoza

(1632-1677) and Leibniz (1646-1716) and took the lead for German idealism which was started by Kant.

Rationalism contributed much to the establishment of mathematical logic which was an important pillar of

natural science together with the positive sides of observation and experiment. It- was after Kant that the

positiveness of empiricism and the logic of rationalism were philosophically unified.

b. From the Viewpoint of the Essence of Cognition-Subjective Idealism

Next, there is the problem of what is the essence of the object. While realism explains it as objective reality

independent of the subject of cognition, there is also subjective idealism which asserts that all things in the

world are the contents of the individual's consciousness and that they are nothing but collections of

sensations in the mind of the subject.

It was Berkeley (1685-1753) who asserted this theory quite clearly. He said that although it seems that we

can usually know at once the distance between two things or their size with our eyes, actually it is only the

sense of color that directly reaches us in vision. The distance and size are judged merely by the association

by habit of our subjective experiences such as vision, movement of the eyes, touch, and our movement

toward the object. It is the combination of vision and the sense of touch (sensation of movement), that

gives us cognition.

He applied this theory to the solidness, extension, form and movement of a material which Locke regarded

as the "primary qualities" belonging to the material itself; he said that all these are nothing but quite

subjective conditions (for instance, solidness is only the feeling of resistance which takes place when we

touch the material). Material is nothing but a bunch of sensations, and existing is the same as being sensed

(Esse est percipl). He said that the so-called matter or corporeal substance, which according to Locke is

independent of the subject, is only a falsehood; it is only the idea that actually exists. There is no other

philosopher whose opinion is so extreme as Berkeley; however, similar tendencies are seen in the theories

of Fichte (1762-1814) and Schopenhauer (1788-1860).

Section C - Traditional Epistemology Viewed from the Cognition Method

1. The Transcendental Method Of Kant

(i) The Unification of Empiricism and Rationalism

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The British empiricism founded by Bacon asserts that our mind is by nature a pure tabula rasa (blank

tablet) and that all of our ideas come only from the sensations caused by objects. On the other hand,

continental rationalism, founded by Descartes, explains that universally valid and true cognition can be

obtained only through rational cognition independent of experience; in other words, only what is conducted

logically from self-evident basic principles can be called sure knowledge.

Because of its character, empiricism not only denied metaphysics, but also came to doubt the sureness of

the cognition of natural science. Thus empiricism fell into the sterile skepticism that there is no sureness in

the reason of a human being. On the other hand, because of its closed logical nature, rationalism made it

impossible for anyone to increase his knowledge and it became dogmatic since it asserted that things could

be known by reason alone.

It was Kant (1724-1804) who, using the knowledge of science which was then making great advances,

tried to reconcile the differences between empiricism and rationalism, which had fallen into an unfruitful

stalemate by both becoming extreme.

(ii) Matter and Form

Philosophers before Kant were apt to think that cognition took place either by what came into us from the

outside or by what existed within us from the beginning, but Kant tried to unify the two ways of thinking

by showing that cognition could be composed of both views.

Then, exactly what comes from outside? According to Kant, it is the "matter" (content) of cognition. What

is it that man has within himself from the beginning? It is the "form" of cognition. The object of cognition

is the "matter" which is synthesized and unified by the form.

In this case, the "matter" (content) is that which is given as a sensation when we perceive a thing with our

five senses. For instance, in the case of a flower, the "matter" are color, pattern and smell. On the other

hand, however, when we see the flower, we always grasp it as a thing existing at a particular place (space),

and we think about when it bloomed and will wither (time). We also grasp it mathematically; for instance,

it has four or five petals. We may wonder whether or not it is an artificial flower, even though it looks like

a real one. These elements (frames) of space, time, number and quantity he calls forms. We find that the

objects which we recognize are not merely the element of "matter" but are always joined and organized by

the above-mentioned forms.

From the conventional viewpoint, we may say that both "matter" (content) and form exist in the outer

world originally and that we directly see, hear or feel the "matter" which has already been organized by the

form in the outer world. However, Kant does not agree with this; he says that only the matter comes from

outside while the form exists previously within ourselves and joins the matter to give it some organization.

[Note: Kant does not deny the possibility that the matter itself has some unity. But he asserts that for us to

think of this unity is meaningless because we can not know in what way it exists since it is beyond our

cognition.]

That is to say, according to his theory, the already formalized object does not appear before us but we

ourselves actively formalize the matter of the phenomena which comes from the outside and thus compose

the object of cognition.

Then, where has the form of cognition come from, if it does not come from experience? This ability which

existed within us before experience manifests itself at the time of experience. Thinking in this way, Kant

called that which must have existed in principle before experience "a priori."

That which is given as sensation from outside (matter) is synthesized and unified by the a priori form and

then, for the first time, it becomes an object of cognition and man becomes conscious of the object. This is

the epistemology of Kant.

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(iii) Ding an Sich ("Thing-in-Itself')

If all this is true, then we recognize not the objective world outside of us itself, but rather the unification of

the sensation matter from the outside and the a priori form belonging to ourselves (subject).

Then what is the source or true body of the matter (content) sent from the outside as sensation? Does such

an objective source exist or not? Fichte said that it was not necessary to think of the existence of such a

source, but Kant thought that it really existed and called it Ding an Sich ("thing-in-itself").

The natural result of Kant's way of thinking which is stated above, is that the Ding an Sich is the "Thing

that can be thought of but cannot be recognized." Thus his theory is agnosticism. Since this way of

thinking is fundamentally different from ours, we are going to criticize it thoroughly later. [Note: For

instance, according to Kant, we can imagine space in which nothing exists, but it is impossible to imagine a

being without space. We can say in principle, therefore, that the intuition form called space exists before

any experience, and that the experience of a thing can be possible only by the utilization of this form. This

is called transcendental or a priori; by a priori Kant meant that which is before experience. For instance, the

intuitive form of the above mentioned "space" does not exist in ourselves as a thing, perfect from the

beginning, but according to Kant, there is, from the beginning, the latent ability of having such an intuition,

and it is gradually trained into a perfect ability as experiences are accumulated.]

(iv) Cognition Form

According to Kant, the process of cognition, which is the unification of outer matter and inner form, is

further classified into the two stages of sensibility (sensibilitat) and understanding (Verstand).

Man's cognition is composed by the cooperation of sensibility, as the ability of perception, and

understanding, as the ability of thinking. If either of them is absent, right cognition can not be obtained.

"Thoughts without content are empty; perceptions without concepts are blind." (The Critique of Pure

Reason) This is the standpoint of Kant, who tried to unify empiricism and rationalism.

Sensibility is the ability to receive ideas through being stimulated by the object. Thus sensation occurs. At

this time the forms, that is, time and space which receive the sensation as their raw material, already exist a

priori within an apparatus of perception (sensibility). In other words, if we see a thing, without thinking

about it at all, we already grasp it in terms of simultaneity, sequence, succession, coexistence, or difference

of place. These determinations have meaning only when the intuitions such as time and space exist before

them. It is never true that experiences such as sequence and co-existence exist first, and then the concepts

of time and space are abstracted later. Thus, the concepts of time and space are said to be a priori. Kant

called the forms "intuition forms."

By these intuition forms, the sensation matter (content) can obtain a certain composition; however, it is not

yet organized into one object (e.g. an apple), but only a mere "variety in intuition." For instance, when we

open our hand holding an apple and the apple falls onto the floor, we receive the intuitional idea that the

phenomena happened successively, but can not yet judge whether or not there is a causal relation between

the two phenomena. Accordingly, we can not yet reach complete cognition of the object.

Object cognition can be composed only by using the a priori concepts of the understanding (Verstand).

Thinking in this way, Kant called them "categories." Generally speaking, they can also be called thinking

forms (understanding forms). These categories Kant systemized into four sets of three making twelve all

together.

1. Quantity Unity - Plurality - Totality

2. Quality Reality - Negation - Limitation

3. Relation Substance-and-Accident - Cause-and-Effect - Reciprocity

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4. Modality Possibility - Actuality - Necessity

For instance, suppose there is a tree; this is the objective cognition obtained by the category of unity. It is

not a plum tree but a cherry tree; this is relating to negation and reality. In the future it will produce fruit;

this is the combined use of time which is an intuition form and possibility which is a category. Thus,

according to Kant, we recognize things, one after another by applying to the objects the intuition forms and

categories, which we hold beforehand.

In addition, he admitted the existence of reason (Vernunft) which is a higher thinking ability, relating to

ideas. This is a higher faculty than sensibility (Sinnlechkeit) and understanding (Verstand). Thus Kant's

classification of man's ability of cognition into three stages was succeeded by Hegel, who developed this

view further. This then is the outline of Kant's epistemology.

2. The Dialectical Method Of Marx

(i) The Theory of Reflection

In order to reconcile the unfruitful stalemate between British empiricism and continental rationalism, Kant

established the theory that cognition can be achieved by synthesizing and unifying the sensation matter

coming from the outside (assertion of empiricism) by using a priori forms belonging to the subject

(rationalism). As a result, the "thing-in-itself" (Ding an Sich) which is independent of the subject could not

be recognized and the flexibility needed to comprehend and change the historically developing objective

world was lost. Then, protesting against this unifying method of the idealistic school, Marx and Lenin tried

to unify the two theories from the viewpoint of materialism.

Kant thought that the world (phenomena) appearing in our consciousness is not the outer world itself, but

we subjectively compose it by giving a frame to the sensation matter coming from the outside. Marx, on

the other hand, admits the reality of a material world independent of the subject and thinks that our

cognition (sensation, idea, concept) is the reflection (copy, image) of the objective being. But unlike that of

the British empiricists, his reflection is not passive but active and is obtained by working upon the

objective world with subjective action (practice). Man can know the state of the world more exactly by

such active cognition, that is, through the process of change.

(ii) Sensitivity, Reason and Practice

Then, how does the process of reflection progress? Marx and his followers say that it progresses through

the spiral repetition of the three stages of sensuous cognition, reasoned recognition and practice.

For instance, let us take the cause of a lightning bolt. It may rain heavily, thunder may sound and lightning

may flash. The sensuous stage is to sense the lightning bolt and other things as they are. But it is not

enough for us to merely sense the lightning clearly. Using our reasoning power, we must try to discover the

natural shape of the lightning or collect many examples of a lightning bolt or compare it to other similar

phenomena. This is the rational recognition stage containing factors such as concept, judgment and

inference.

Yet to do all this is still not enough to decide whether or not our cognition is the correct reflection of the

objective world. To decide this we must, according to Marx, make and demonstrate the same phenomenon

as the lightning bolt for ourselves. We can show that the discharge of high voltage electricity is the same

phenomenon as a lightning bolt, and make it quite clear that a lightning bolt is a kind of electricity. This is

the practice and the cognition of the higher stage obtained through practice.

By this practice, it can be ascertained whether the reflection of the objective world formed within us

through the action of the senses and reason, is right or not, and at the same time, through practice, a more

accurate reflection can be obtained at one higher stage. Thus the form of "practice, cognition, re-practice,

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recognition" is repeated infinitely in rotation, and after each rotation, the contents of practice and cognition

reach a higher stage. (Mao Tse-tung, Theory of Practice)

(iii) Absolute Truth and Relative Truth

Marxists believe that the objective world is independent of the subject and is governed by absolute truth

which has some inevitability. Accordingly, they hold that the infinite circulation of practice, cognition, re-

practice is the infinite approach to the absolute truth.

Viewed from Marxism, the limit of our approach to the objective, absolute truth is historically conditioned.

However, the existence of this truth is unconditional, and our approach to it is also unconditional. (Lenin,

Materialism and Critique of Experience)

The approach can be performed by the unity of struggle and opposition, that is, by subjectively working on

the object and changing it (practice).

This has been the outline of epistemology based on the dialectical method of Marxism whose basic

principle is the "unity of struggle and opposition."

Section D - The Basis of Epistemology by the Unification Principle

Against the background of the various epistemologies mentioned above which were advocated in the past,

we suggest an epistemology by the law of give-and-take based on the Unification Principle. Before stating

it, we shall state the basic standpoint of the Unification Principle in relation to epistemology.

1. Everything Is The Object Of Man's Pleasure

According to the Unification Principle, God created everything to be man's substantial object. The reason

for this is that God wants to give us pleasure, and He thus created everything to be the objects of man's

pleasure in order to make man happy. This in a nutshell, is the basic standpoint of the Unification Principle

in relation to epistemology.

For all things to give pleasure to man means, in other words, that they satisfy man's desire. Then what is

man's desire concerning cognition? It is his desire which seeks after value. Accordingly, in order to explain

cognition, it is necessary to first clarify the true nature of this desire of man that seeks after value.

In order to understand the above-mentioned desire, from the standpoint of the Unification Principle, let us

first classify the various desires of man.

Sung Sang Desire and Hyung Sang Desire -According to the Unification Principle, human beings consist

of two parts, the physical man and the spirit man. (See Divine Principle, pp. 60-64). Accordingly there are

two desires, that is, the desire of the physical man and the desire of the spirit man. The former is classified

as the desire to maintain one's individual life, the desire for multiplication (sex) in order to maintain the

family, and the desire to enjoy life through the five senses. These are, in short, the Hyung Sang desires. As

for the desire of the spirit man, there is the desire to seek after values such as truth, goodness and beauty,

and there is the desire for love. These latter are the Sung Sang desires.

While the Hyung Sang desires are for the maintenance and multiplication of the physical man, which is the

basis for the growth of the spirit man, the Sung Sang desire is to become perfect in love (Heart) through the

realization of the three great blessings (perfection of the individual, multiplication of children, and

dominion over the creation) through the creation of the Four Position Foundation. The Sung Sang desire is

also to live eternally in the spirit world, and to enjoy the fullness of God's love even after the death of the

physical body. The desire concerning cognition is a Sung Sang desire.

Desire to Seek After Value and Desire to Realize Value-The Sung Sang desires are divided into the desire

to seek after values such as truth, goodness and beauty and the desire to realize these values for others.

These two desires come from the fact that man is in the position of being an object to God and in the

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position of subject to all things. Being in the position of object means that a human being should realize the

values of truth, goodness and beauty, and by demonstrating them, please God or a higher level than just

himself, e.g. family or nation (we refer to this as the whole). In other words from this creative purpose to

bring joy to God or to the whole, comes the desire to realize value. On the other hand, for man to be in the

position of subject toward all things means that a human being has the desire to demand the values of truth,

goodness and beauty from all things. This is the desire to seek after value.

It is this desire that concerns cognition. We can not say that the desire to realize value has nothing to do

with cognition. Because we need to act often in order to have cognition, or even to have joy (cognition) we

sometimes try to realize values to serve the whole and to serve the individual.

The Purpose for the Whole and the Purpose for the Individual-Since human beings are connected bodies

they not only have their own lives but also have a purpose to serve the whole (e.g. family, country and

world). These two purposes have an inseparable relationship between them.

Therefore, there cannot be any purpose of the individual apart from the purpose of the whole, nor any

purpose of the whole that does not include the purpose of the individual. (Divine Principle, p. 42)

Moreover, the purpose for the whole has a close relationship to the Sung Sang desire mentioned above and

also to the desire to realize values; while the purpose for the individual has a close relationship to the

Hyung Sang desire, and to the desire for seeking after value (See Section B of "Axiology").

Although man's cognition concerns all these human desires, it has an especially close relationship to the

Sung Sang desire concerning truth, goodness and beauty. Furthermore, man's cognition is most important

in relation to the value-seeking desires. These desires come from the fact that man is in the position of

being the subject toward all things.

Pleasure in the Cognition of Value

Since man has this value-seeking desire, he feels pleasure and satisfaction in seeking all things and wants

to see and know them further. It is because of this desire that cognition develops.

Then, what are the contents of this pleasure like? According to the Unification Principle, it is beauty that

brings pleasure to the subject. (See Divine Principle, p. 42). As the essential quality of man is feeling

(emotion), in order to express the content of pleasure very concisely we say that the "emotional force

(stimuli) returned to the subject by the object", is beauty. (See Ibid., p. 48) However, truth which is an

intellectual value, and goodness, which is a volitional value, can also give pleasure to the subject, just as

beauty does.

For instance, human beings have a desire to know things simply for the sake of knowing them, not as the

means for the satisfaction of any other desire. Man just wants to know, and feels pleasure if he knows

successfully. We can refer to Socrates as a typical example of such a man. He loved (philos) to acquire

wisdom (sophia), and felt the greatest pleasure in acting just as he knew. Thus the word of philosophy

(philosophia) was born. Likewise, human beings also have the desire to feel pure pleasure by being good,

and minds are moved and satisfied by the simple fact that man's act is good.

Thus man feels pleasure by realizing the values of truth, goodness and beauty and by having cognition of

them. Such being the case, the real contents of the pleasure which he feels in all things are the values of

truth, goodness and beauty, and his pleasure lies purely in his cognition of these values.

Thus, we arrive at the following conclusion. God created all things as objects to give pleasure to man; that

is, as objects to make man feel or know the values of truth, goodness and beauty. This means that all things

are objects of his cognition. But value composes the core of the contents of cognition, and the significance

of value is that it brings pleasure to the subject. This is a fundamental aspect of the epistemological theory

of the Unification Principle and the most important one for the establishment of Unification epistemology.

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2. All Things Are Objects Of Man's Dominion (Control)

Dominion and Practice

Although it is a great pleasure for man to know all things or to receive the contents of truth, goodness and

beauty, his pleasure is not confined to them alone. Marx says: "Philosophers have only interpreted the

world in various ways; the point, however, is to change it." (Marx, Ludwig Feuerbach and the End of

Classical German Philosophy.) Thus it pleases man further to come into direct contact with all things, to

love them or to realize his ideal in them.

According to the Unification Principle, this is called "dominion." just as the Bible reads, "And God blessed

them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion

over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth."

(Genesis 1: 2 8)

We believe that God created all things not only in order to let man feel pleasure in seeing them but also to

let him have dominion over them.

What does dominion mean? It may also be called "control" or "subdual." Dominion relates to the will of

the subject. It means that the subject moves and rules the object just as it wishes. Thus, to control, or in

some cases, to change or manufacture the object-this is the meaning of dominion.

Then it seems that dominion has the same meaning that "Practice" does in Marxism. Practice means that

the subject works on the object to change it in form or quality and to utilize it for the benefit of man

(subject). If this is so, then to say that all things are objects of man's control, means that they are objects of

practice. The only difference between control and practice is that the word "control" expresses the idea of

subjectivity more clearly than "practice." Here then, is the fundamental ground for treating the problem of

"practice" which is in an inseparable relationship with cognition.

Cognition and Practice

There is not practice without cognition. In the human body, the hands and legs are, as it were, the organs

for practice, while the eyes and ears are used for cognition. Can our hands and legs work without the help

of our eyes and ears? If we close our eyes and do not listen, then we can do nothing at all.

Likewise, cognition and practice can not be separated from each other. Practice is carried out while having

feeling, sense or cognition, and cognition occurs while doing, moving or practicing. Always in cooperation

with each other, cognition and practice form one inseparable circuit. It is necessary for us to grasp this fact

clearly and firmly.

3. There Is Give-And-Take Action Between The Subject And Object

Lastly, let me touch on the give-and-take action between the subject and object. As mentioned above, this

action is a very important movement in cognition, because cognition always concerns both the subject and

object of cognition. Furthermore, cognition is just one special example of the many give-and-take actions

between subjects and objects to which the Unification Principle refers.

Based on the above-mentioned three facts -- (1) all things are objects to man, the subject, (2) they are also

objects of the dominion of man, and (3) there is always G-T action between the subject and object of

cognition-the epistemology of the Unification Principle is established

Chapter II - Epistemology (part 2)

Section E - Unification Epistemology (Epistemology Based on the Give-and-Take Law)

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Using the above-mentioned studies as our basis, first we are going to criticize the defects of the traditional

epistemologies stated in Sections 2 and 3 and then reveal our epistemology which covers the defects of the

others.

1. Critique Of Traditional Epistemologies

(i) Why Subject and Object Exist

The problem common to all traditional epistemologies is that the basic question of why the subject and

object of cognition exist is not answered.

All epistemologists treat the object as though it were a mere given datum and seem to think man is born

and just happens to notice the existence of the world; they think that the things around us are nothing but

the results of mere chance. They are unconscious of the relationship between man and the world around

him. Accordingly, the relationship between the subject and object becomes hard to clarify and

philosophical chaos has prevailed since they could not judge whether the object exists outside of us

objectively or whether it exists within the subject.

Viewed from the standpoint of the Unification Principle, the subject and object of cognition exist because

of the Creator, who created this world in order to make co-existence possible and who furthermore

regarded the co-existence as good.

And God said, "Behold, I have given you every plant yielding seed which is upon the face of all the earth,

and every tree with seed in its fruit; you shall have them for food." (Genesis 1:29)

Then the Lord God said, "It is not good that the man should be alone; I will make him a helper fit for him."

(Genesis 2:18)

The object is not an accidentally given datum, but must be necessary to us. The object must exist for the

subject and the subject must exist for the object. However large this cosmos may be, it has significance

only when man exists. Accordingly, the existence of the cosmos means the existence of man, while the

existence of man means the existence of the cosmos. Without one, the other will lose the significance of its

existence. This is the viewpoint of the Unification Principle toward the relationship between the subject

and object of cognition.

(ii) The Object Must Exist Outside

Why must the object exist? Because it must give pleasure to the subject. What is pleasure? It is to find the

things that are similar to us in the outer world and to see them correspond to our own Sung Sang and

Hyung Sang as if we were seeing ourselves in a mirror. Accordingly, the object is not within the subject; it

would be meaningless if it did not actually exist outside of the subject. If it does not reflect the subject's

Sung Sang and Hyung Sang outside of the subject, or if it does not stimulate the subject's sensations from

outside, it will not bring pleasure to man. (By the same reason, this created world as a whole and also

individual elements must exist outside of God.)

Thus as to the problem of the position of the object, we deny the standpoint of subjective idealism and

affirm realism. However we do not think that the object exists apart from us by chance, but think that it has

an inevitable relationship with our existence, and that without it, the significance of our existence would be

lost. Therefore, the subject, man, and the object can not but co-exist.

(iii) Is the "Thing-in-Itself" (Ding an Sich) Unknowable?

Kant holds that the sensation matter (content), the raw elements composing our cognition, are sent from the

outside but asserts that the Ding an Sich, or the source of the sensation, is eternally unknowable to man.

We think that the opinion of Kant is immature because he does not understand that the subject and object

are inseparable.

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The object exists for the subject. The object has significance of existence only when all the elements within

the object totally appear before the subject. If so, it is utterly meaningless to say that Ding an Szch is

unknowable to man. We would have to say that God's creation is a failure.

We do not believe that the object has been created in order to exist as a world which has no relation with us

and which keeps its independent existence eternally. We believe that it has been created in order to make it

possible for the object, as a whole, to completely appear before our senses and reason. We do not think that

the object has been formed without any relation to us at all, nor that our senses and abilities have been

created without any relation to the object. We think that this cosmos, which exists outside of us, was

created with the premise that our senses would be able to know the world so that we may feel joy. In other

words, all things were created to give us pleasure and our senses and abilities were provided for us in order

that we may feel full satisfaction from the objective world.

It is not true that the object, having no relation with our eyes and ears is reflected to them. The wave

lengths of light and sound from the object have already been determined so that all things are fully

recognized by man. We believe that the objective world has been created in order to let man feel pleasure

in colors, sounds and the like.

If so, speaking in terms of the Principle, what is recognized is just what God has created. Of course man's

cognition is sometimes or often deformed or immature, so that we can not say that what is recognized in

such a way is the being itself. But when perfect cognition is achieved the being itself is known. God has

not created the objective world apart from, or without any relation to the cognition of human beings. God

has created the world such that it could not become complete by itself, but could become complete only in

a relationship with man through his cognition. We are of the opinion that through man's cognition the will

of God is manifested in actual form.

Ding an Sich appears to the subject because the intention of God is to have man know all things perfectly.

Accordingly, Ding an Sich is just Ding fur Uns (thing for us). The appearance of Ding an Sich within

ourselves is a complete, total and true manifestation which is better than any other appearance. In other

words, there is no Ding an Sich that we can not know and that is out of our cognition eternally. The object

itself which we see (though some of us see deeply while others see shallowly) is a thing itself, the totality

of a thing, the actualization of the true nature of a thing and is just what God has tried to create. From these

reasons, we deny agnosticism and regard things of this world, both visible and invisible, as completely

knowable.

Such being the case, we deny subjective idealism and agnosticism and, just as the Marxists do, affirm

realism and the theory that we can know all things. However our standpoint is different from theirs.

2. The Give-And-Take Relation Between The Subject And Object And The Activity Of Cognition

Difference of Position between Things and Human Beings

Another big problem concerning cognition is to decide whether the subject or object plays the leading role

in the formation of cognition. That is, is it human beings or the objective world that plays the leading role?

Empiricism regards the mind of the subject as tabula rasa and thinks that the object alone constitutes the

contents of cognition. On the other hand, rationalism asserts that we can not get the necessary scientific

knowledge from the contents coming from the object, and tries to depend solely on the clear, distinct

intuition of the subject and on the inferences deduced from intuition. It is clear from the studies in Section

B that these two theories are both one-sided.

Therefore, after Kant unified the two assertions, most scholars tried to understand the relationship of the

subject and object with a method that justified the two views. Among those attempting to unify the two

views, Kant, Fichte and Hegel placed importance on the subject, while Marx stressed the object.

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How will the Unification Principle see this problem? Human beings are the subject while all things are the

object. The latter gives pleasure to the former, while the former has dominion over the latter. That man is

the subject toward all things means that he is not passive toward all things (circumstance) but active and

positive toward them.

Man, unlike a mirror, does not receive the stimulus from outside passively. In order to recognize the outer

world, he must pay attention to it. Without paying attention either consciously or unconsciously, he can not

have any cognition even if he sees the object with his eyes.

For instance, we are sometimes absorbed in thought while looking at the sky. Nevertheless, we do not

"see" the sky even though our sight is in the direction of the sky, because our interest is not in the sky but

in thinking. Thus in order to know the object, it is necessary not only to set our sense organs toward the

object but also to actively pay attention to it. Of course we may sometimes pay unconscious attention

toward the object. For instance, we are often surprised when we hear an unexpected and loud voice even

when we are absorbed in reading a book. This is because we were unconsciously paying attention to the

outside, even when we were reading.

Therefore, cognition can not occur without the activity or positivity of the subject. We do not face the

object by accident but pay active attention to it and sometimes even select the object of cognition for

ourselves. Thus the object can not be known by accident, but rather the subject recognizes it positively.

This is a natural conclusion when the phenomenon is viewed from the action of give-and-take. There can

not be unification with only what comes from the object without anything coming from the subject. The

unified action of cognition develops only when give-and-take action occurs between the subject and object.

At that time, it is the human being that acts as the subject.

From their standpoint of wanting to "change the world", Marxists recognize the activity of the subject in

cognition. At the same time, however, they cling to the standpoint of materialism saying, "... it is not the

consciousness of men that determines their being, but on the contrary their social being that deter mines

their consciousness." (Marx, Preface to the Critique of Political Economy)

They deny man's positivity or activity toward circumstances (things) in cognition. They admit man's

activity only in practice which inspects (verifies) the already obtained cognition.

We hold that cognition develops by the G-T action in which man is the subject and outside things are the

object. Even though the object exists for itself, independent of the subject, it is man, not the object, that

takes the initiative in cognition. However, unlike Kant we do not think that man gives form to the sensuous

content coming from outside; nor do we think as Hegel, that the Absolute Spirit develops into nature which

is the form of expression of the spirit itself, and develops furthermore to reach the stage of the human mind

in which the Absolute Spirit recognizes itself, and finally returns to itself. We shall explain in detail our

opinion about cognition in part 4 of this section.

3. The Development Of Cognition

The Cause of the Development of Cognition

Organically combined with practice, cognition develops infinitely repeating "practice, cognition, re-

practice and recognition." This is what Marxists assert and on this point we agree.

However, why in the world does cognition develop so infinitely? According to Marxism, cognition

develops in society when practice is necessary or is happening. According to communism, practice means

not only deeds such as verification, observation, experimentation, and so on, but also strife, strikes,

revolution, etc. Therefore, when the socialist system based on the proletarian dictatorship is established, the

contradiction between the productivity and productive relation is resolved and the class strife disappears.

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Then is there no remaining room for the development of cognition concerning society? Marxists are silent

about this problem.

Our opinion about this problem is as follows. The reason cognition develops continuously is that man has

the desire for cognition, which is a kind of value-seeking desire. Then what is the desire for cognition? In a

word, as stated in Section D-1, it is pleasure. Man has Sung Sang desire and feels pleasure in finding out

truth intellectually, beauty emotionally, and goodness in action.

Speaking from the viewpoint of quantity, the pleasure and desire of man are infinite. However, even if a

stimulus gives a great satisfaction to him, he may well become tired of it and feel no more pleasure when

the same stimulus is repeated again and again. Something must be done in order to renew, enlarge and

deepen the pleasure. So, using his controlling ability (ability of dominion) and creativity, man tries to

change the object, find some new variation, or seek for a new object.

Speaking from the viewpoint of quality, even if man recognizes something, he will sometimes feel no

pleasure in it when some doubt remains. For instance, suppose you see a lightning bolt with your own eyes.

You will not feel pleasure in it if you can not understand the true nature of the lightning bolt. What is a

lightning bolt, and why does it fall to the ground? When you solve these questions, you will then feel

pleasure. Such a tendency as this can also be seen in the nature of all men.

Thus in order to enlarge his pleasure or create new pleasure, man uses his creativity to change or

reconstruct the object and ascertain it by practice, such as in experiments. In this way he always tries to get

more appealing and more accurate knowledge, and thus feel greater satisfaction.

Marx, however, sees the development of cognition only as the means for carrying out practice effectively

(in the case of social problems, for carrying out production or class strife). However, he does not notice the

fact that cognition itself, or practice itself, gives pleasure to man, and that men always try to enlarge their

pleasure which comes from the desire for cognition or desire for seeking after value itself. As a result,

Marx speaks of the development of cognition but can not explain why the development occurs.

This is the limit of Marxism and at this point the new viewpoint of the Unification Principle appears, to

overcome the limitation.

4. The Ground And Method Of Cognition

We have so far examined the main problematic and debatable points concerning cognition. finally, we wish

to examine the following most basic problems from the standpoint of the Unification Principle. How is it

possible to recognize things? What is the phenomenon of cognition? What should we do to carry out

cognition effectively and correctly?

a. Appraisal an d Correspondence

(i) Is the Mind a Tabula Rasa (Blank Tablet) by Nature?

How is cognition effected and how is it possible? Locke, Hume and Kant regarded this question as most

important and examined it minutely. We too must clarify the true nature of cognition.

Is our mind a tabula rasa (blank tablet) by nature? Is experience from the outside added to the tabula rasa

mind to engrave various ideas on it?

From the standpoint of the Unification Principle, we can not admit such a way of thinking. It is difficult to

agree with the tabula rasa theory when we judge it according to the essence of cognition stated in Section

D.

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What is cognition? Its final nature or purpose is pleasure. What is pleasure then? It is to find out what is

similar to us in the object which is outside of us.

So if our mind is a tabula rasa by nature, it is quite impossible to see ourselves corresponding to the object

and accordingly there can be no pleasure there. It is not possible that a thing which gives us no pleasure

can keep the attention of our mind for long. Even a baby several months old feels a strong interest in the

things around him and cries with joy to see things move and to see beautiful colors, forms, or persons.

Thus it seems that already in his infant childhood, man holds within his mind something which we call the

prototype of truth, beauty and goodness, and comparing the sensations of the objects coming from the

outside with the prototypes, man judges whether a thing is right or wrong, beautiful or ugly.

According to the Unification Principle, the process of cognition is as follows. Cognition is to unify the

subject and object. The unification results when the subject and object are similar to each other. That is to

say, a similarity of image (idea) between the subject and object is necessary for cognition. For instance,

suppose we see a flower. Is the image of flower reflected in our tabula rasa mind like a mirror so that the

idea of the flower is marked in the mind? The Unification Principle does not regard the process of

cognition as occurring in this way. At first, there is an original prototype (idea) of a flower within our mind

(subject). Then the image of the actual flower (object) is projected onto our mind and coincides with the

prototype already there, because the two flowers are similar to each other. At this moment, the two images

carry out the G-T action between them giving rise to a new result. This is cognition itself.

(ii) There Must Be An Appraisal of Correspondence

Let us think of the action of our mind in the action of cognition. We shall surely notice that the action of

judgment is always present during the process.

When we see a thing and can not know at all what it is, the action of cognition does not take place. There is

only the feeling of doubt there; moreover the feeling of beauty is also absent. Only when we feel

something similar to us, do we come to open our mind and ascertain more clearly what it is. This is

judgment.

What is judgment? It is to compare what comes from outside with what we already have in our mind and to

see whether the two correspond with each other. Accordingly, judgment may be also called an "Appraisal

of Correspondence."

Cognition can be classified into intellectual, emotional and volitional types. These can all be achieved

when there are intellectual, emotional and volitional judgments respectively. The purpose of cognition is

pleasure but there must be judgment before we obtain pleasure. We judge that this is beautiful or that- this

is a kind person and through such a judgment, pleasure can be obtained.

If judgment is, as stated above, to compare what comes from outside with what we hold in our mind

beforehand and to see whether or not the two of them correspond with each other, has our mind known the

things that are outside of us already, before cognition? No, of course not. Then why does man hold such

universal judgment standards inside of him by nature? In order to clarify this, it is necessary to explain a

core theory of the Unification Principle.

(iii) Man Has the Prototypes of All Things Within Him

The Unification Principle says, "That is, man is God's substantial object with His dual characteristics

manifested as "direct image" while all things of the universe are the substantial objects of God with His

dual characteristics manifested as "indirect image" (symbol). (Divine Principle, p. 26)

Direct image is the philosophical expression of the idea of God's image as expressed in Genesis (1:27)

(though, according to the Unification Principle, God's image includes not only Hyung Sang but also Sung

Sang) and means that God's Sung Sang and Hyung Sang are directly and totally embodied. On the other

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hand, symbolic means that God's Sung Sang and Hyung Sang are indirectly and partially embodied just as

an artist expresses what is in him symbolically through his works.

Therefore, man is the expression of the whole of God while individual things are expressions of parts of

God. The whole (human beings) must include all the parts (things), and thus can correspond with any part

(anything) and can discover what is similar to him in the universe. This is what the Unification Principle

shows about the relation between man and things.

Let us take man's body as an example. His characteristics are almost the same as those of other higher

animals, and hence he is said to be a Primate. Also, his functions are similar to those of machines.

Accordingly, some scholars even advocate that man is a machine. However the similarities do not stop

here. Man's lungs are similar to the leaves of plants, his stomach to the roots, and blood vessels to the

xylem and phloem. In this sense, man may be a plant. In the human body structure . the skin is covered

with hair, blood vessels exist in the musculature, and still deeper lies the marrow within the skeleton."

(Ibid., p. 45) In the case of the earth too, "The earth's crust is covered with plants, under ground waterways

exist in the substrata, and beneath all this lies molten lava surrounded by rocks." (Ibid., p. 45) Here too we

see the similarity between the human body and the earth. Thus man can see himself even in the gigantic

earth. More over, man's hands and mouth are, unlike those of other animals, not specialized too narrowly.

Using his hands, man can dig a hole, swim, or hold or catch various tools, and using his mouth, he can

imitate the voice of any animal. Man's naked body is regarded as beauty itself; all the elements of beauty

are contained in it. It is said, therefore, that when an artist masters sketching the human body, he can draw

any form. Though small, the human eyes can see the whole universe. Though small, the human brain can

think deeply of the whole universe. It is not too much to say that man is the "encapsulation of all things"

(Ibid., p. 44) (a microcosm or synthesized substantial body of the whole cosmos).

(iv) The Prototypes Exist Deep in the Latent Consciousness

Thus all the elements of the universe are included in the human body and the prototypes of all ideas and the

representations of all these elements are formed beforehand and kept in the back of man's mind. That is to

say, in the latent consciousness of the deepest part of the mind, the prototypes of the ideas of all things in

the universe have already been formed before the action of cognition starts. The mechanism is as follows.

Living things consist of cells and organs, the action of which comes from the "dominion and autonomy of

the Principle itself." (Ibid., p. 55). The "Autonomy of the Principle" means consciousness (latent

consciousness) and this consciousness within the cells and organs already carries the image of the cells.

This is called "original consciousness." In the case of an animal, the mind of the animal (physical mind)

has a give-and-take relation with the original consciousness of the cells and organs of the animal, and

communication is established between the mind and the original consciousness. In this way the physical

mind already contains the various images of the cells and organs which are the prototypes of the ideas

corresponding to all things in the outside world. (However, the prototypes of the ideas can not be realized

as actual ideas without the action of cognition, that is, coincidence with the outside world.)

This is the same as in the case of the physical mind of man; subconsciously it has the prototype of the idea

corresponding to each cell and organ. The spiritual mind of the spiritual body has a give-and-take

relationship with the physical mind and, together with this, forms the natural mind as a whole (human mind

in the usual meaning). As a result, the natural mind already subconsciously has the direct images of

spiritual and physical elements.

For instance, in the original consciousness of a cell there are images of size .. circles, globes, movement,

and so on which are reflections of the physical part of the cell onto the original consciousness and thus are

called "original reflections." These are connected to the physical mind where they are recorded deep in it

through the G-T action between the original consciousness and the physical mind. Furthermore, they are

transmitted to, and marked in, the depths of the subconsciousness of the natural mind (the mind of man as a

whole including his spiritual body) through the G-T action between the physical mind and the spiritual

mind. [Note: This kind of give-and-take action is necessarily accompanied by that of the physiological

system. All of the processes in living things, especially in the human body, have the two (paired) aspects of

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Sung Sang and Hyung Sang. Since the G-T action of original consciousness and mind is the Sung Sang

action, it is necessarily accompanied by the Hyung Sang action which is the G-T action between the

peripheral nervous system including cells (and organs) and the central nervous system.]

Thus, in the mind, there are already the prototypes of the images of all the things of the objective world.

So, if an image of a flower comes from the outside, and this image and a prototype within sub-

consciousness correspond with each other, the two are connected and unified and come to the surface of

the consciousness. As a result, one can judge that the unified image is a flower. This is cognition itself. In

other words, cognition is an appraisal of correspondence.

(v) Cognition is the Unification of the Outside and Inside

Let us reach the conclusion as quickly as possible. The advocators of empiricism assert that cognition

grows as some impression from the outside and is marked in our mind, which at first is empty like a tabula

rasa. This is not true.

If it were true, there could be no pleasure, nor excitement, nor sympathy. Besides, the empiricists can not

explain why man has such a strong and continuous curiosity. Moreover, the stimulus from the outside itself

is scattered and dispersed. For instance, suppose we are looking at a singing bird. The figure of the bird and

the sound of singing come to our mind through different sense organs; that is, the figure comes through the

eyes and the sound comes through the ears. If the human mind were empty as a mere blank tablet, these

stimuli would always be separated and not unified. But we recognize the united totality, the singing bird.

Something must act to unify the sensations.

It is the mind, including the subconscious, as stated above, that unifies these scattered stimuli. [Note: In the

case of the mind unifying scattered stimuli, it is also necessary for a physiological process to be involved,

because, as mentioned above, a Sung Sang process must run parallel to a Hyung Sang process. Therefore

the unifying action of the mind requires the interactions of many associated fibers and nerve cells in the

brain. Without both processes, cognition can not occur.]

Before we actually receive some stimuli from the outside, we already have the contents and forms of

various latent images or the autonomy of the Principle deep in the mind as our subconscious. The

prototypes, not yet embodied, and the reflection (image) of actual things from outside, are connected and

unified by the G-T action. As a result, the cognition which can be called surface consciousness, appears.

This is knowledge itself.

The image existing deep in the subconsciousness is buried and unknown until the operation of cognition

begins to act. Until then, we can not know about the image even though it exists within us. We know it

subconsciously but not as a concrete thing, just like in the seed of a cherry tree, the cherry exists as life but

is not yet an embodied form. A stimulus corresponding with the prototype comes in, and the

correspondence between the stimulus (image) and prototype suddenly makes us grasp an idea, because the

prototype (idea) is actualized at the moment of cognition.

Therefore, cognition never develops one-sidedly. The subconsciousness, or prototype latent beforehand,

corresponds with the actual image which comes from the outside. The G-T action between them brings

about cognition and there is a thrilling feeling, excitement and sympathy there. Seeking after such feeling

and excitement, we become eager to know the natural world to the last detail.

With the prototype as the standard, we reunify the stimuli, which come in dispersed, and recreate the

natural world in our mind.

b. The Similarity of Content and Form

The Content and Form of Both the Outside and the Inside.

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Kant also admits that cognition is the unification of the inner and outer worlds, but he thinks that only

content (matter) comes from the outside, and only form exists within, and that these two are unified. Thus

the world of " things-in- themselves" (Ding an Sich) has been regarded as impossible for our cognition to

reach; the forms through which we perceive the object are fixed. It thus became difficult to grasp the

dynamic changes of the objective world. In short, various contradictions and problematic points have

appeared.

On the other hand, we think that not only content, but also the form supporting it, exists in the outer

objective world (independent of the cognition of the subject) and that the content itself, as well as the form

of cognition, exists latent within us. The objective world which has both content and form and which is

unified independently of the subject comes into the subject as scattered and dispersed stimuli. These

stimuli are then united by the latent content and form which we hold beforehand, and the subject and object

are reconstructed and reunified within ourselves.

For example, let us take the forms of time and space. As stated in "Ontology", all beings maintain their

existence by forming the outer Four Position Base (Outer Quadruple Base) through the G-T action, and

producing the forces for action, growth, and multiplication. Accordingly, there must be some distinction

between the positions of the subject and object. This is space. The G-T action produces movement and

carries out the three-stage development of Chung-Boon-Hap. This is time. Accordingly, the forms of time

and space must exist, not only within the cognition of the subject, but also within the object.

At the same time, if we consider the inside of man, there is the flow of blood, the operation of the nerves

and various physiological phenomena taking place in the cells and organs. These are all results of the

formation of the Four Position Base by the G-T action. Accordingly, there are things concerning time and

space already within us, and they are transmitted physically to nerve centers through the nerve action and

to the mind (physical and spiritual mind) through the subconsciousness by give-and-take action. With these

as the grounds of sensibility, the "intuition forms of time and space" of Kant appear.

Thus the forms of time and space exist in both the object and subject. We think that they are both existence

forms and also cognition forms. It will not be necessary to explain the correspondence of inner and outer

worlds concerning content since we studied it minutely in subsection (1) of this section.

In short, content and form exist in both the inside and outside. Cognition occurs when and where they

correspond to each other. This is our epistemology. Here it is necessary to note that the nerve system is

always active in cognition. In other words, the actions of both Sung Sang and Hyung Sang are necessary in

the process of cognition.

c. Transcendence and Priority

(i) The Priority of the Prototype

Lastly, we are going to examine Kant's "transcendence" from the standpoint of the Unification Principle.

Kant found various cognition forms in man which must exist in principle before experience and he called

them a priori (transcendental). That is to say, according to Kant, it is only forms that exist before

experience, and in order to make his theory consistent, the forms must already be basically completed

before experience.

According to the Unification Principle, however, not only the form but also the content of cognition

already exists in the human being as a subconscious prototype, though these forms and contents are not yet

completed, not consciously known by us, and are not systematized clearly before experience.

As soon as the stimulus corresponding to the prototype comes in from the outside, the image (reflection)

and prototype are unified, so that the form and content of cognition are both actualized. By repeating such

unification (experience), both the content and form of the prototype within the subconscious are clarified

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and completed to become the premise (a priori condition) of the next cognition. In this sense, we call the

content and form existing within us subconsciously before experience "priority", which is different from

Kant's a priori or transcendence.

(ii) The Development of the Prototype

Man has the prototypes of the objects of cognition within himself before cognition. Only when he

successfully finds the stimuli from the outside which coincide with the prototypes, can he understand the

objects, and cognition is composed. He can know the object since he has the prototype of the object within

him. If he did not, cognition could not occur.

But this does not mean that the prototype is clear from the beginning, nor does it deny that the contents of

cognition, including the prototypes, are various and will be developed fully later.

Especially when we are babies, the prototypes within us are very ambiguous. Gradually, however, as new

experience is added which can settle in our mind as cognition through being compared with the prototype,

the experience is accumulated within the subconsciousness, and then acts as a new prototype for the next

cognition when we face another new experience. Thus, the prototypes within us are successively deepened,

enriched and diversified.

For instance, a young child already has a prototype of a flower within himself. But even when he sees a

flower, he can not yet tell what flower it is unless he is taught the name of the flower. When we tell him

that it is, say, a cherry blossom, the idea of a cherry blossom is formed and then enters his

subconsciousness. When he sees a cherry blossom again, he immediately understands that it is a cherry

blossom. That is to say, the ambiguous pattern (prototype) of a flower is specialized into that of a cherry

blossom, which will become a new prototype at the time of his next experience.

Thus the concept of priority (prototype) is always required because the prototype of the object of cognition

must exist within us before the establishment of cognition. This means that the prototypes must be prior to

the establishment of cognition, but does not mean that all the prototypes exist in complete forms inherently.

At first there only may be something like an ambiguous presentiment and it may be so ambiguous that

sometimes we first notice the prototype corresponding with the image from outside only when we come

across it. With each cognition, the content and form of the cognition, which is clarified according to the

quality of the cognition, are accumulated within us, and these become the new prototypes for the next

experience, that is, the prior prototypes for establishing the next cognition.

Such being the case, we can define cognition as the combination or unification of the prototype, which the

subject (human being) contains beforehand, and the image coming from the object, through the give-and-

take action between the two. [Note: Not only things, but also man, and even God, can be the objects of

cognition. In status (position), God is the subject of man. But so far as cognition is concerned, since the

one who recognizes is regarded as the subject, God becomes the object. However, one can not see God as a

concrete image; God can only be known spiritually through Heart.]

d. Spiritual Cognition

Besides all these, there are the spiritual cognitions belonging to the senses of the spirit man such as

spiritual intuition, inspiration and ESP (extrasensory perception). In order to clarify the meaning of

cognition perfectly we must enter these fields. (In fact, there have been many cases in which inventions,

discoveries, and the creation of new theories depended on spiritual cognition.) However, there are so few

people who have conscious spiritual experiences that we omit the explanation of this problem at this time

to avoid unnecessary misunderstanding.

5. Summary And Conclusion

Finally, let us summarize what we have discussed until now, and then reach the conclusion.

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As to the problem of how cognition is composed, Kant asserts that one can reach cognition through the

intuition forms and understanding categories belonging to the subject, while Marx and Lenin advocate the

theory of reflection, stressing the objective existence form one-sidedly and wrongly making light of the

rich contents, subjectivity, selectivity and individuality on the side of the subject.

On the other hand, we think, with the principle of the give-and-take action (the Four Position Base) as the

standard, that the objective world independently of the subject must have the forms of existence as well as

the contents. (This means the affirmation of realism.) We also hold, as Kant did, that man has the

prototypes of the forms of cognition within himself as a precondition for the formation of cognition before

the experience. Unlike Kant, however, we think that the form is not originally complete, but that it is

gradually clarified as it finds correspondence with the images coming from the outside. Also, we think that

before experience, man, within himself, has not only form but also the prototype of the contents of

cognition.

Cognition is the G-T action between the subject and object, and this action combines and unifies the

prototype held by the subject beforehand with the image coming from the object. (Accordingly, cognition

is a kind of confirmation or appraisal.) The knowledge gained once can be clarified more by practice, and

practice can be advanced by new knowledge (cognition). Thus cognition and practice develop spirally in a

close relationship. Content, image and form accumulate in the subconscious and become new prior

prototypes for the next cognition. (Therefore, the more experience is accumulated, the richer becomes the

contents or prototypes in the subconscious.)

Between the subject and object (objective world) or between form and content exists the give-and-take

relationship in which combination or unification is accomplished. Epistemology based on this standpoint

may be called "Epistemology by the Give-And-Take Law" if viewed in terms of method, and "Unification

Epistemology", if viewed in terms of purpose.

Chapter III - Axiology

Some consistent idea of value should exist at the basis of each aspect of culture, such as politics and

economy, for example. This theory of axiology, built on the foundation of "Ontology", tries to clarify the

existence of the purpose of creation and the essence of value created through the give-and-take action

between relative elements. Thus this theory's goal is to define the structure of value as fundamental

principles of standard ethics as well as individual morals. This theory may also offer a great deal to counter

the variety and confusion of the present-day view of value.

Section A - The Significance of Axiology

Axiology is the philosophical field that deals generally with the problems of value: how to judge, evaluate

and recognize value.

Descartes and Locke systematically pursued the study of epistemology and finally formed one of the most

fundamental fields of philosophy. Later, Kant discriminated between the field of theory (Sein, being) and

that of value (Sollen, duty), and axiology thus became one of the basic fields of the modern philosophical

world.

Kant's theory, however, dealt more directly with determining which things are valuable, while the value

that is dealt with here, has more to do with ethics, since we consider value as that which decides the goals

of man's activities.

In the history of philosophy, axiology occupies a very important position. It is interesting that it takes a

place in history similar to the place it takes in the process of man's growth from childhood. Children ask

the axiological questions such as, "Why do we do this?" or "Why must we do that?" soon after their

ontological questions such as, "What is this?" or "How does it happen?"

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Let us examine both purpose and value according to the Principle.

Section B - The Theoretical Foundation of Axiology

(i) Dual Being

What is value then? Can we expect to find a constant concept or standard of value regardless of the time,

place or persons that we encounter? How do material value or personal value come to take concrete shape?

Truth is unique, eternal, unchanging and absolute, regardless of time or circumstances. Thus our first step

is to theoretically consider the true meaning of the existence of human beings and, based upon this

consideration, deal with the true significance of value.

We can readily note that man has two sides, both an internal (spiritual) and external (material) side, that is,

his Sung Sang and Hyung Sang aspects.

Hence, man has two different kinds of desires: the desire to seek after spiritual values such as truth,

goodness, beauty and love; and the desire to seek for material values such as the desire for the sensory joys

found in food, clothing, shelter and sex. The former desire is called Sung Sang desire, and the latter Hyung

Sang desire. [Note: In the Unification Principle view, man not only has the two aspects of Sung Sang and

Hyung Sang, but also the dual body of spirit man and physical man. Resulting from the action of give-and-

take between these two, various kinds of mental phenomena are known to take place.]

(ii) Dual Purposes

As stated in detail in "Ontology", man exists in a dual position both as God's substantial object, and as the

subject of the whole creation.

To be God's substantial object means that man is in a position to offer joy to God. In other words,

exhibiting his own God-given values, man offers truth, goodness and beauty to God in order to give Him

joy and comfort. Since God is such that He contains every being, visible and invisible, He can be

considered to be the complete whole, and to serve Him may be called the purpose for the whole.

Deep in his mind, man desires to do something or feels he must do something for his greater, wider and

higher whole, namely, for his home, his nation and the world in which he lives. From this desire a sense of

duty naturally arises which corresponds to "must be thus", "wish to be such" or "must act thus", "wish to

act in such a way." The sense of duty or "Categorical Imperative" (Kant) generally comes from this

purpose for the whole.

The fact that man is the subject of the whole creation means that he influences the creation (has dominion

over the whole creation) with love and also he receives from it values such as truth, goodness and beauty

which give him joy.

This receiving of value corresponds to the purpose for the individual which is indispensable to man as is

the purpose for the whole already mentioned.

(iii) Dual Desires

The dual desires exist in relation to both the purposes for the whole and for the individual. One is the desire

to realize value, to exhibit one's value toward God, and the other is the desire to seek after value in order to

obtain joy through receiving truth, goodness and beauty from all things. These dual desires form an actual

basis for feeling values and for a consciousness or a view of value.

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What is the nature and basis of these desires according to the Principle? We can not help but think that the

creation of man must have some reason or purpose, because man was created by God. However long this

purpose may exist, however, it has no significance unless it is realized.

God gave man everything necessary to fulfill his purpose of creation, but this fulfillment was entrusted to

man's free will. This purpose of creation can not be achieved if man remains in the state in which he was

created. In other words, in order to achieve his purpose, man must grow by himself. This means that man

has to be given the ability and impulse to fulfill his purpose. The impulse to fulfill his purpose of creation

is the desire for value (both the value-realizing and value-pursuing desires).

All the other created beings besides man are also given purposes of creation by God. Even inorganic matter

has usefulness and law, and this usefulness and law both can be said to be realizations of the purpose of

creation. That is, inorganic matter becomes useful by its law. On the other hand living creatures possess an

autonomous nature (plants) and an instinctive nature (animals). By these they grow automatically or

instinctively to perfection and realize the purpose of their creation.

Besides these laws, autonomy and instinct, man possesses creativity (dominating ability), namely the desire

to create values (Sung Sang and Hyung Sang) by which God's purpose of creation is to be consciously

realized.

The basic factor of the desire to realize and pursue value is the impulse to achieve the purpose of creation.

Here we find what the Principle considers the basis of the whole system of axiology.

Section C - The Kinds of Value

(i) Truth, Goodness and Beauty

In order to survive individually man must fulfill his Hyung Sang desires such as his desire for food,

clothing, and shelter and he must fulfill his sexual desire in order to preserve his own kind. These desires,

however, provide only the groundwork for the achievement of man's purpose of creation and are not

enough to completely fulfill the original purpose planned by God.

Let us consider, then, the desires (Sung Sang desires) which are directly concerned with God's purpose for

creating man on earth.

Three kinds of value are usually mentioned first. They are truth, goodness, and beauty. These three forms

of value (truth, goodness and beauty) are equivalent to the three functions of man's mind (intellect,

emotion, and will). Furthermore they are both what man wants to realize in himself to give joy (spiritual),

and what he searches for in others in order to find his own spiritual joy.

Truth

Man wants to live a true life, not a false one. In other words, according to his purpose of creation, man has

a desire to be true, not false. If we live a false life, our conscience begins to bother us. This is evidence that

man has the desire to realize truth. Furthermore, man wants to see true things, persons or lives. Man tends

to dislike anything false, whatever it may be, even when he just happens to see it. Moreover, man attempts

to obtain truth (knowledge) from objects such as nature, social circumstances, history, etc. This is the

desire to seek after truth.

Goodness

Man hopes to dedicate himself to God and the whole around himself so that he may be of value and may

lead a good life according to God's purpose for creation. Man has a desire to realize goodness, and he is

always eager to see and know good things, attitudes, behavior and to hear good language in the beings

around him. This is the desire to pursue goodness.

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Beauty

Man has the desire to realize beauty through his deeds and life by offering beauty to the whole such as

family, neighbors, society, nation, mankind and God for their enjoyment. And he wishes to gain joy from

seeing or hearing about beautiful countenances or beautiful deeds. This is the desire of seeking after

beauty, and the former desire is to realize beauty. This is why there can be both creation and appreciation

in art. An artist's creation comes about due to the desire to realize beauty, and appreciation comes about

due to the desire to pursue it. [Note: From the standpoint of communism, only deeds which are useful to

achieve the purpose of accomplishing revolution and which are useful to the victory of class strife for the

side of the proletarian class are considered to be the true, good and beautiful. Thus the communists are

limited to a very narrow, one-sided view of value.]

(ii) Love

Love itself can not be called value in the exact meaning of the word, but love is inseparably related to the

already mentioned values of truth, goodness and beauty.

These three values are the values offered to the subject from the object as objective value. Love is an

emotional force (force of Heart) given to the object by the subject (man or God). For example, God, as the

subject, gives man (the object) his purpose of life, and parents as subjects give (teach) their children

standards (Principles) of life. This purpose and these standards come from the love of the subject (God or

parents). This purpose and these principles then become goals to be realized in order to realize the above

stated three values, and thus this purpose and these principles serve as the measuring standards for these

values. If the object displays "value" following these goals, the subject is pleased to see it and loves the

object all the more. When man, as the object, offers value (beauty, goodness, etc.) to the subject, it is

necessary that his heart or his love becomes the basis of the deed, because, for example, beauty is a kind of

emotional stimulation to the subject from the object.

Suppose that we acted and lived with only love in mind, without any sense of the values of truth, goodness

and beauty; nevertheless the subject, observing the deeds done before him would accept the deeds as the

three values. In this sense, it may follow that love is both the source of, or motive for realizing truth,

goodness and beauty, and yet it is also the base from which the appreciation of these same values comes. In

other words, love is the beginning and end of value.

If we see people with loving hearts, their deeds appear much more true, good, and beautiful even though

their deeds are not consciously done for value and are extremely ordinary. In this sense, love may be called

the union of truth, goodness and beauty. In other words, the reason the three kinds of value (truth, goodness

and beauty) are all increased by one thing, love, is that love is the union of all values, just as a lake is the

union of the rivers.

Axiology can not be separated from ethics since the principle of deeds done through love is ethics.

(iii) Holiness

"Holiness" is often considered as a value along with the other common values like truth, goodness and

beauty. The reason for this is that man became separated from God's love and fell into a narrow-minded

egoism, and thus came to express nothing that originated from God; that is, nothing holy.

In the holy world (the world created by God) all was united with God as one body and the three values

were all sacred. It is meaningless, therefore, to emphasize the value "holiness", as only truth, goodness and

beauty are dealt with as values in the original world.

Section D - The Essence of Value

(i) The Essence of Value

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What is the essence of value? What is the ultimate substance which creates value and makes something

valuable?

Value includes two aspects: the actual and the essential. The essence of value consists of the factors which

fulfill the desire for the values truth, goodness, and beauty (the desire which seeks after value). The

actuality of value (actual value) signifies the joy expressed by the subject when it comes in contact with

concrete things or actions with such factors.

The essence of value consists of the following two factors.

(ii) The Purpose of Creation

The first factor is the purpose of creation.

All objects created by God have purposes. In the case of all the created beings, other than man, God's

purpose of creation is straightforwardly expressed. Man, on the other hand, can find this purpose of

creation (mission or responsibility) with his free will and must fulfill it himself. Thus, God's true purpose

of creation is not always realized by every individual. The same thing can be said about man's actions and

the works (products) made by human hands. Thus, behind all existing beings, we find God's purpose for

making them.

These purposes, however, should not remain hidden or as mere potential but should actually appear as

definite purposes of individuals (purposes for the whole and for the individual) so that they might be

achieved. Any existing being without a purpose is regarded as worthless.

(iii) The Give-and-Take Action of Relative Elements and Harmony

The second factor is the G-T action (harmony). Centering on the purpose, the relative elements which are

Sung Sang and Hyung Sang, positive and negative, movement and quiescence, large and small, strong and

weak, and so on, should remain in harmony through their mutual G-T action. Whether natural or artificial,

all things necessarily have a purpose of creation and should be in harmony through the give-and-take

action between the two elements within each being. This harmony through the give-and-take law is another

essence of value.

For example, man's highest purpose is to act for the whole or God and to offer joy to the whole (God).

When man, centering on this purpose, creates harmony through the G-T action between his spiritual mind

(Sung Sang) and physical mind (Hyung Sang), or when he carries on a life of harmony through the give-

and-take action with others (for example, brothers or friends), in Unification Thought this harmony is

regarded as the essence of value of human beings. In such cases, the man who forms such harmony, even

though he is a man, is dealt with as the object, not as the subject of the judgment of value. In other words,

the man who is fulfilling his purpose and maintaining harmony must be an object to the subject which is

needed to accept the value.

Considering the blooming flowers of the natural world, we find that they too have a purpose to fulfill

beauty so that they may please human beings. Here again a smooth give-and-take action can be seen

between the external relative elements centering on this purpose. This smooth action, in short, is harmony.

This harmony occurs, for instance, among a flower's colors, shapes, sizes, positions and so on which are all

external elements of flowers. In other words, the relative elements of things' Hyung Sang aspects express

differences. Harmony comes from the differences of these external elements. Seeing the external forms of

objects, various differences are noticed in their width, size, movements, height, length, color and so forth.

When the differences of these relative elements are united into one by a mutual action (union of variety)

then truth, goodness, and beauty appear. White clouds against a blue sky, and butterflies or bees flying

around flowers are good examples of such beauty (harmony).

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In these examples the former things show movement and the latter quiescence, and all the differences of

color, size and shape including movement present a harmonious state. Beauty is not perceived strikingly in

the monotonous but rather in stirring variety and difference, because harmony appears only among variety

and differences. Nature is beautiful by itself, but if man, the subject, appears in it, he makes it more

beautiful; he makes the harmony even more striking, because by man's presence, more variety (difference)

has been added.

However, when existing beings fulfill their actual purpose of creation and also produce harmony through

the give-and-take action between relative elements, this does not yet mean that they have created actual

value. Actual value appears to the subject as a judgment while the give-and-take action between the subject

and object occurs. A judgment is a subjective view. To realize a value, therefore, a subject must exist as the

active judge of the value.

Section E - The Decision of Actual Value and the Standard of Value

(i) The Decision of Actual Value

How is value realized and actually decided? Generally, it is decided by the mutual action (give-and-take)

conducted between the "objective conditions" and "subjective conditions." Objective conditions are the

essence of the above-mentioned value, that is, the purpose of creation and the harmony brought about

through the give-and-take action of the relative elements in the object. (This harmony corresponds to that

created by the law of give-and-take of the relative elements in the subject.)

The subjective conditions are mainly the subject's internal conditions- thoughts or conceptions, views of

life or of the world, his God-given personality and so forth.

For example, man feels joy as a creator only when he has an object; that is, when he sees the product of his

work, whether it be painting or sculpture, in which his plan is substantiated. In this way, he is able to feel

his own character and form objectively through the stimulation derived from the product of his work.

(Divine Principle, p. 42)

In this way the three values-truth, goodness and beauty-all come to be perceived and the subject, above all,

can feel his own Sung Sang in the object. Then, what is the Sung Sang of the subject in this case? While

perceiving value, the Sung Sang consists of the thoughts, conceptions and views of the world based on the

thoughts, individual character, feelings and so forth of the subject. Namely all these compose the Sung

Sang (conditions) of the subject. Value is decided by the give-and-take action between these conditions of

the subject and the objective conditions (the purpose of creation and the harmony of the Sung Sang

elements). For instance, the actual value (e.g. beauty) of flowers is decided by the reciprocal relationship

between the objective conditions such as the purpose of creation of the flower (the harmony of colors and

size, etc.), and the subjective conditions (such as the thoughts, tastes, artistic feelings and the view of

nature and so forth).

(ii) Subjective Action

The fact that the subjective conditions are important in the decision of value means that the subject

sometimes projects his own thoughts, conceptions, feelings, views and so on onto the object. Such a

projecting action of the subject is called "Subjective Action." When poets view flowers or the moon, for

instance, they add a variety of imaginations and ideas to it and put forth new meanings, different from

those of scientists. Thus the flowers and the moon are seen differently by poets and scientists. When one

has a sorrowful heart, the moon often looks lonely. Even the same flowers, according to our different

feelings, whether we feel good or uneasy, display different beauties. Thus, the subjective elements greatly

influence the decision of value. In deciding beauty (appreciating beauty) this projection of subjectivity onto

the object is called subjective action. At any rate, attention should be paid to the fact that the process of the

realization of value is not a passive reflecting of the objective world to the subject but is the active

recognition and pursuing activity of the subject.

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(iii) The Importance of the Subjective Conditions

The importance of the subjective conditions can be clearly understood when we see historical remains,

cultural assets or other relics of the past. As we gain wider knowledge about these historical things, they

take on new meaning and display deeper beauty. Likewise in the case of art, for example, through special

knowledge of music and sculpture, we can perceive more value (beauty) in them.

Thus it is by forming a correlation, namely it is by the give-and-take action between the subjective

condition and the objective condition, that the actual value is decided. The decision of goodness is the

same as that of beauty. Since "the kingdom of God is in the midst of you." (Luke 17:21) when love fills in

our spirit, we can honestly tolerate all the faults of others. Thus if the thought and feeling of the subject

were reformed, the object would acquire new meaning, the dark side of him would be hidden, and new

value revealed.

To state the above briefly, both the objective and subjective conditions are involved in the decision of

value, but the subjective factor is more decisive.

(iv) The Standard of Value

What is the standard for the decision of value?

As already stated the subject factor plays an important role in the decision of value. So the "self" (subject)

becomes very important. Self and others both have common objective elements (elements separate from

the subject) like thoughts. The purpose of creation and the relative elements which the object includes, are

also considered objective elements.

But even though there are a number of common, universal, objective elements in the conditions of both the

subject and object, they can not become the complete standard of value. Each person is a unique individual

truth body expressing an Individual Image of God. Individuals, therefore, have their own peculiar ways of

accepting value, which is quite natural for men. The standard for the decision of value is the union of both

the universally common, objective side and the peculiar, individual side. Neither of these two sides should

be ignored.

(v) Relative Elements and Absolute Elements

Thus, the value of the object is decided by the relationships between the object, which has established a

harmony through give-and-take action of relative elements centering on the purpose of creation, and man's

desire to seek after value. The value of these relationships [may be] merely temporary and of a relative

nature [or eternal and absolute, depending on the degree to which the purpose of creation is fulfilled.]

Then how can we acquire eternal absolute value? The purpose for which God created this world was to be

filled with joy at seeing created beings (namely men) express values of truth, goodness and beauty and

exchange love among themselves.

God's purpose of creation is absolute. Accordingly, the purpose of existence of each created being is also

absolute. The created beings are all individual truth bodies, so they contain God's Sung Sang and Hyung

Sang, or positive and negative elements (relative elements). These polarities of God are absolute, too.

Therefore, if man completely perceives the purpose of creation of the object (all things) and the relative

elements of the Sung Sang and Hyung Sang, and if he fully understands God's purpose of creation for

himself (mission) and completes the give-and-take action with others, then the values which he seeks and

realizes become absolute. Embracing the whole creation, Christ fell into great grief and sorrow but yet

perfectly fulfilled the mission given to him (purpose of creation) and conducted the give-and-take action

(love) with his neighbors most completely. He did his best for the salvation of mankind even when he was

crucified on the cross. So the value realized by Christ is absolute. To live in such a way is man's absolute

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standard of value. Every man has such a standard of value as a possibility (dynamis). As his purpose of

creation is absolute, and as man is created as the substantial object of God (the absolute), his standard of

value can not but be absolute.

Section F - Present Day Life and Value

(i) The View of Purpose and Value

Finally, let us consider the relation between present-day life and value in view of today's serious mental

and material crisis. Today, we live in material plenty, but, on the other hand, the true purpose of our life is

not clear at all.

Since value is decided by purpose, once a clear view of purpose is lost then value also naturally loses the

foundation on which it stands. Then all of life becomes worthless and hollow. Without purpose, creativity

and duty (the standard of ethics) will also vanish.

Kant explains that it is by practical reason (reason used for practical action) that the will to do good is

grounded and decided. By practical reason the duty (standard of our actions) is established and man is

directed toward this obligation by good will. This is ethics and morality.

In this case, the purpose is set up by practical reason. Thus practical reason becomes the lawmaker of man's

will. But Kant regarded the law as an inevitable, unconditional order and soundly refused to regard it as a

means of realizing some purpose.

But is there meaning in deeds merely done by "duty" without a purpose? Even if there is some meaning, it

would be difficult to perceive the deeds as valuable and to feel joy without a sense of purpose.

Why did Kant say that there is no sense of purpose guiding man toward ethics and morals? Is it not because

he did not have a clear understanding of God's purpose for creating man? Today, people are not clear about

the purpose of creation. As a result, they have many various views of purpose, all different from one

another-this is the cause of the present collapse of the view of value.

(ii) The Necessity of a New View of Value

This problem of value has been dealt with simply by traditional religions. Buddhism, for instance, starting

from the study of human suffering, tries to develop the inner human spiritual powers and by individual

practice, accomplish the true human nature, which is the highest ideal of their doctrine. It preaches that to

reach this goal (ideal), man must have mercy on all living creatures as well as on other human beings, and,

founded on this merciful heart, moral practices and meditation are required. But in relation to Buddhism's

attitudes toward society, it just generally refers to an individual's success in life, and does not clearly

indicate the way that families, nations and the world ought to be.

Christianity also has a basic teaching in its doctrine, that one must love God and his neighbors. But within

this doctrine, individual morals are emphasized too, and the purpose for the creation of the whole world,

this purpose which links the world, nations, families and individuals together, is not clearly explained.

Traditional Christianity can not give a distinct answer to the complicated social problems such as how a

nation should be and how struggle should be solved.

For this reason people today can not completely depend on the existing religions, philosophies and thought

systems. They are, therefore, remarkably inclined to be skeptical about these ideologies and a disuse of

ideology appears. In spite of this men are desperately groping for the real view of value, a unified and

dependable view, since they find their lives worthless because of this loss of their mental support and this

collapse of value. The life led by hippies is a good example of this.

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In the fields of politics or economy, as they are also based on human relationships, the establishment of a

view of value naturally becomes necessary.

In conclusion, we consider that since this world was created by God, there is no other way to find the true

view of value than to perceive exactly what God's purpose for creation is.

Chapter IV - Ethics

In the future, the establishment of an unshakable ethical system will be of paramount importance.

Unification Thought holds that the ethics of the family is the basis of all ethics. In this Chapter the basic

questions of the establishment of a view of ethics will be answered, and the defects of traditional ethical

theories such as those of Bentham, Kant, and Moore will be pointed out.

Section A - The Necessity of Unification Ethics and its Origin in the Unification Principle

a. The Necessity of Ethics

The ideal of the Unification Principle in the future is to found an ethical society centering on God's love.

Accordingly, the problem of ethics is sure to be one of the most important social questions of the future

society, just as it is already considered a great problem in the present society. judging from the present

tendencies of the weakening of community consciousness and the collapse of the perception of value,

nothing is more urgently required than the establishment of a new ethical viewpoint and system.

In this situation, Unification Thought will try to establish a new ethics, namely an ethics that reveals the

goal for the future and satisfies the urgent need of the present society.

b. The Basis of Ethics in the Unification Principle

The following are the ethical bases which are closely related to the establishment of a new ethics according

to the Unification Principle.

God -- God, whose essence is love (Heart), is the ultimate subject of love and goodness from the viewpoint

of value and practice. Therefore God should be the ultimate basis of ethics.

Family -- God's love is actualized through the Four Position Base of the family centering on God's love

(God, father, mother, and children). In other words, the family is the base for the realization of the love of

God. Consequently ethics should be established on the basis of the relations of Heart among family

members.

Love -- The source of the values truth, goodness, and beauty is love, so love is the core of ethics.

The Purposes of the Triple Objects and Triple Subjects-Every position of the Family Four Position Base

has both the purpose of triple objects and triple subjects. In other words, as both subject and object, the

children have relationships with God, their father, and mother; the father with God, his wife, and children;

and the mother with God, her husband and children; and of course, God relates to the father, mother and

children. Unification ethics will be established on the basis of these four factors mentioned above.

Section B - The Definition of Ethics

What does ethics mean? According to Unification Thought, it is referred to as the norm for human conduct

based on the family. Ethics, in Principle, is the ethics of the family which is the basis of all ethics. Though

there may be social, national, business, and world ethics, the basis and core of all of them is family ethics.

In other words, all of these ethics are expanded forms of family ethics.

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Social ethics is the social expansion of family ethics, and national ethics is their national expansion.

Ultimately, all ethics originate from family ethics. Therefore where there is ignorance of family ethics,

there can be no hope of establishing any social ethics. This is the definition of ethics based on the

Unification Principle.

Section C - Ethics and Morality

Here the difference between the concepts of ethics (Sittlichkeit) on the one hand and morality (Mortalitat)

on the other, will be made clear. They generally seem to be considered as having the same meaning, but a

strict distinction is made between them in Unification Thought. Viewed through the Unification Principle,

ethics is the standard of conduct of a family member based on the family, whereas morality is the standard

of conduct based on the internal "duty" (Sollen). Accordingly, ethics is the objective standard, whereas

morality is the subjective one. To express this in ontological terms, ethics is the standard which a

connected body observes, while morality is the standard which an individual truth body follows. Man

forms an Outer Quadruple Base as a connected body with a family, and the standard of action which

mutually connected bodies observe is ethics. Morality is the living standard of action which individual

truth bodies maintain, according to "duty" (Sollen), through forming the eternal Inner Quadruple Base.

Thus ethics is objective (norm) and morality is subjective (volition). However, they are not completely

separated. Though morality is subjective, its form is ruled by ethics, the objective norm.

Section D - Family Four Position Base and Ethics

a. God's Ideal of Creation and the Family Four Position Base

According to the Unification Principle God is the subject of love and His ideal of creation is the fulfillment

of love. For God's love to be actualized, the family Four Position Base, the base of love, should be

established. Since the Four Position Base is a relationship of position, God's love comes to appear through

positions. The love that appears through each position is called "Divisional Love", namely parental love,

conjugal love, and children's love. God's love itself is unified and absolute, but His love is actualized

divisionally and relatively through the family base. Love is divided because man was created to be the heir

of God's Heart, and this succession of heart is possible only through physical life. Therefore throughout

their lives as children, husband and wife, and parents, man and woman practice love in order to experience

God's love.

b. The Actualizing Process of Love

As love is emotional, it is necessary to establish its purpose by emotion and its direction by will. Namely,

first the direction and goal of love are decided, and then mind moves toward the goal. That is will itself. It

is emotion that moves the will. Where there is will, there is naturally emotion. Purpose is also set up by this

emotion. Thus for God's love to be manifested in the divided expressions of man's love in the family means

to manifest love directing toward a definite goal. For instance, a son loves his father, a husband his wife,

and a mother her son. Thus there is direction in love; without direction, actual love can not appear. This is

a necessary factor in the establishment of ethics.

Concretely speaking, every position of the Four Position Base actualizes love in three directions, that is, as

a triple subject and as a triple object. Children face God, their father and mother; the father faces God, his

wife and children; and the mother faces God, her husband and children. Every position of the Four Position

Base has the purpose of realizing love toward three objects as a subject. Therefore, love becomes will

which has a direction and moves toward three objects. This direction of will is the very form of will.

Accordingly, in actualizing love, form is required. The standard of conduct that regulates this form of will

is ethics. In this respect, there is an indivisible relationship between the family Four Position Base and

ethics.

Next, each position of the Four Position Base also loves the other three positions from the standpoint of

being an object. This is referred to as the purpose of triple subjects. The loving action which the object

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returns to its subject is beauty, and in the manifestation of this beauty, three forms are needed. According

to these three forms of will, the basic forms of three actions are formed. These basic forms are nothing but

the norms of conduct and also ethics. From the basic forms mentioned above appear loyalty, filial piety,

and obedience, which are the traditional oriental ideas of morality. Filial piety is the form of action

denoting the beauty which children return to their parents; obedience is the manifestation of beauty which

the wife offers to her husband; and loyalty is filial piety expanded to a social and national scale. Loyalty is

the form of the love of the people for their nation, of a servant for his master, and of a subject for the king.

Thus all ethics are standards (norms) of action which fulfill the purposes of the triple objects and triple

subjects. Thus there can be no doubt that family ethics is the basis of the ethics required in social life.*

All the love that man manifests is applied, changed or combined family love, and all the beauty that man

feels is also the applied, changed, or combined beauty of the family. It may also be mentioned that all

ethics, or standards of goodness, are applied, changed, and mixed family ethics: the expanded value

systems of the family. The regulations (norm) of the family are called family rules and these family rules

alone become the basis of all rules (laws). [Note: There are two kinds of concepts in the purpose of triple

objects; one is the broad meaning and the other is the narrow meaning. The relationships mentioned above

are the purpose of triple objects in the narrow meaning. The broad meaning of the purpose of triple objects

contains both the relationships of the narrow meaning and the purpose of triple subjects. In the Unification

Thought, only the purpose of triple objects in the broad meaning is recorded.]

Family rules are the ultimate standard for the basis of national or constitutional law. There are also norms

and laws in the spiritual world, and these are also based on the family rules. Consequently he who

maintains a harmonious family through household regulations can also observe national law or heavenly

law.

c. The Principle of Order in Ethics

Since ethics is based on the family Four Position Base, this Four Position Base is a manifestation of the

basic mutual relationships of the different positions. Therefore ethics also has a principle of order, for order

means the arrangement of positions, and is the norm of the clear arrangement of the positions of God,

father, mother, children, brothers and sisters. The Unification Principle contains the principles of order and

love. Their basis lies in the manifested norm and principles of family life. There can not be a norm without

order, and where there is no order, no principle of love can be actualized.

The peculiar feature of modern society can be said to be its loss of order which has resulted in the present

state of chaos. The positions of upper and lower, before and after, and left and right have all been broken

down. This collapse of the ideas of value and ethics is due to the loss of the arrangement of positions, that

is to say, order. In families today, the parents, husband and wife, children, brothers and sisters do not keep

their proper positions. There is an increasing tendency for children and wives to treat their parents and

husbands as strangers. All this comes from leaving their own positions, and it has finally brought about a

lack of ethics. Accordingly, in order to reform the collapsed idea of value and ethics, order must first be

established.

For that purpose, it is first necessary that the family Four Position Base be established in one's place of

work, to say nothing of the home. For example, the teachers of a school should teach the students from the

standpoint of parents, the young students should face their teachers as they do their parents, and should

face the older students as they do their elder brothers. From ancient times, family ethics were formed in the

Orient under Confucian influence, and because of this background, students have been respectful to their

teachers, in the same way that children are respectful to their parents, and teachers have assumed the

leadership of the students as though they were their own children. But now this ethical system is falling

down everywhere causing modern society to be thrown into confusion. The establishment of the ethical

system based on the family Four Position Base is the most urgent question in the present day society. Then

how shall the family Four Position Base be established? We need to remember that the ancient traditional

family ethics were based on the Confucian religion. In other words, a sort of "modern Confucianism" is

indeed needed in order to establish family ethics, since ethics can not be established without a religion.

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This "modern Confucianism" need not be like the traditional Confucianism, but a religion which can set up

family ethics is necessary in order to try to rectify the value system which is collapsing. In this meaning, as

far as its relationship to the establishment of family ethics, the Unification Principle may be likened to a

sort of "modern Confucianism."

d. Order and Equality

The word "equality" is so charming that everyone likes it. But in the strict sense of the word, there can be

no equality. Equality originally means no discrimination, but there can not but be the discrimination

between ages, sexes, and occupations. Also since the capabilities, characters, and hobbies of people are

different, there can hardly be an expectation of equality in economic life. Furthermore, as every person in

charge of certain levels of posts, organizations, nations, or the world is to be given appropriate rights,

neither can there be equality of rights. Thus equality can not exist in the realms of biology, occupations,

economy, and rights.

Man is only equal before the law. Though man is equal before the law, this is far from complete equality.

Nowadays, many people in the democratic societies feel inequality even though they are supposedly equal

before the law. In a certain sense, the capitalist contradictions and defects may be said to have been

aggravated under the shadow of "equality before the law."

Then is equality eternally unrealizable? No, it can and should be realized. How can it possibly be done? It

is possible only within order. Genuine equality is in love; there is true equality only in God's love, and

God's love is manifested only through order. Where there is no order, God's love can not appear. Love is

the flow of heart and where an orderly system centering on God is established, heart flows and love is

realized. This creates equality.

Equality is an equality of the effect of satisfaction and joy. In other words, it does not mean a mere equality

of economy and rights, but an equality of "feelings" by which all people are thoroughly pleased-feelings of

freedom, value, and happiness. Therefore, without heart and love, equality can not exist. When order

centering on God is established, true equality can be expected because love, the flow of heart, is fully

realized. Consequently true equality is not realized in the external world through an atheistic destruction of

order, but in the internal world through a theistic established order. Yet this does not mean one should

ignore the external world.

According to the Unification Principle, Sung Sang is accompanied by Hyung Sang. Thus as inner equality

is externally developed a reduction of material differences is automatically realized. That is economic

equality in a genuine sense.

Thus equality is realized only within order and love, and the basis of order and love is the family.

Therefore when the family order, namely the family Four Position Base is formed and family ethics are

established, the basis will also be formed on which complete equality can be realized.

Section E - Critique of the Traditional Theories of Goodness

a. Critique of the Modern Viewpoints of Goodness

(i) Bentham's Utilitarianism

With the sudden rise of the economy-centered modern culture based on individualism, which followed the

collapse of the religious social order of the ecclesiastical medieval world, the viewpoints of ethics and

goodness have changed considerably.

Bentham is one of the typical new ethical thinkers.

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He advocated the principle of utility as the basic principle for judging the right and wrong of public and

private actions. This means that whatever promotes pleasure is good, whereas whatever promotes pain is

evil. Finally, Bentham considers, the greatest happiness of the greatest number as the ultimate standard of

good and evil. He attempted a mathematical calculation of the quantity of pleasure and pain.

The Unification Principle has no objection to putting the basis of good and evil as the quantity of

happiness, because, according to the Unification Principle the ultimate purpose of this world is the joy of

God and man. The question is, however, what are the contents of this happiness?

Happiness does not mean a mechanically totaled amount of pleasure. True happiness is far beyond the

passive pleasure which comes from material conditions. The feelings of freedom, worth and satisfaction

which come when a man has realized truth, goodness and beauty and is living within God's love; these are

happiness.

For men to live within God's love, means they convey God's love to others. Therefore the man who lives

within God's love feels joy and loves others even amidst persecution. Many martyrs lived happy lives,

loving all people as their own. This however does not mean one should disregard material conditions in

relation to happiness. A more exact view according to the Unification Principle is to say that original

happiness is realized only through the combined conditions of Sung Sang and Hyung Sang. However, since

the subject element of the two is the Sung Sang, where nothing is made of the Sung Sang love there can be

no realization of happiness. Accordingly there can be no happiness without God who is the source of love.

Bentham's scheme to disregard the relationship with God and seek happiness not in the love of God and

ethics, but in material pleasure, is an inadmissible and anti-ethical thought according to the viewpoint of

Unification Thought. Reacting to these defects of Bentham, J. S. Mill said, "I would be a dissatisfied man

rather than satisfied swine. I would be a discontented Socrates rather than a contented dunce." Emphasizing

the conscience and moral feeling of man, John Stuart Mill tried to complement the defects of Bentham's

Theory.

(ii) The Categorical Imperative of Kant

Thus Bentham tried to make "the greatest happiness of the greatest number" the standard of good and evil.

But Kant advocated that it can not be moral in the genuine sense of the word to regard the means to

accomplish a purpose as a moral act.

If a man is honest in order to be popular, this can lead to the conclusion that a man who does not want to

win popularity need not be honest, and it also leads to the conclusion that once a man had gained popular

favor, then he could lie. Then honesty itself can not become an absolute law for everyone to observe. If it is

right to be honest, it should be right regardless of popular favor. Namely what is right should be absolute.

Kant meant that morality was absolute. To give absoluteness to moral rules, Kant said that morality should

not be an action done by the hypothetical imperative of gaining popular favor, but there should be a form

of categorical imperative which can instruct one to be honest unconditionally. Kant, furthermore,

advocated that everyone must act such that his "maxim" of will may be true to the universal legislative

principle. Kant maintained that when one governs his actions in relation to a moral principle such as to "be

honest" rather than as the means to accomplish worldly profit, this is a genuine moral act.

Kant's assertion seems to have appeared in order to counter the potential selfishness of the utilitarian moral

viewpoint, and to establish an absolute norm of human conduct which is impartial to individual gain. It is

just like Jewish legalism to treat only the form of conduct as absolute, disregarding the purpose and

usefulness of the act. These aspects become an issue in the viewpoint of the Unification Principle. Can

anything which is not a means to any purpose be valid as the universal legislative principle? How can there

be action without a purpose?

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There are no human actions which do not try to accomplish some definite purpose. Both active and passive

actions have some purpose. This can be seen to be true just by common sense, but how much more evident

it is when one recognizes God's purpose of creation.

No matter how absolutely and universally valid a moral action may be, there is without fail some purpose

to it. It is a suicide of action to exclude purpose from moral principles.

In order to have moral action not be meaningless, the purpose of action should first be established, for

purpose alone can be the standard for the universal validity of moral action. Kant considered that pure

reason, which recognizes the principles of the objective world (sensory, phenomenal world), is quite

different from practical reason which gives moral principles to man. Here a question arises. According to

Kant, human moral action itself is "duty" and purpose, and this purpose is established only through

practical reason. If this occurs without involving pure reason, the purpose (motive) established before the

deed may, in a sense, attain universality by obtaining the consent of all people; but after the deed is done

following that particular purpose, there can Be no guarantee that those people who didn't know of the

purpose beforehand will objectively perceive and agree that the deed was just. If there is no assurance of

objectivity and actuality in the purpose, there is no assurance of objectivity in the norm of conduct (maxim

in Kant's conception). This norm of conduct comes to have significance only through its relation with

purpose. To put it in plain terms, Kant's categorical imperative may have ideological coherence and

validity, but there is no way to identify any actual contradictions in or the continuity of actions while using

his theory.

However, in the Unification Principle, the purpose of ethical actions, or the norm deductively derived from

the purpose, is concrete, objective and actual. In the first place, ethical actions have the purpose of the

triple objects and triple subjects. These purposes are to establish love relationships with concrete beings in

the phenomenal world, such as one's father, mother, brother, sister, spouse and children as well as the

actual love-relation with God. Since this purpose is objective and concrete, the norm of loving one's

parents, brothers, spouse and children can also be objectively and concretely determined. The Unification

Principle does not ignore the particular positions within the Four Position Base and does not present vain

and abstract standards such as maxims for everybody to observe, regardless of time and place. Even in the

love one person gives, differences exist in the manner of loving according to the object being loved. For

example, one expresses love to his parents, spouse and children in different manners. Different attitudes are

also required according to each position and standpoint. Even the same action may be regarded as evil if its

direction, time and quantity break away from the purpose.

Thus the purpose is established first; and the good and evil of one's actions are determined in relation to the

purpose, and one's conduct norm differs according to his position. If this is all true, then where can the

universal and absolute assurance of the moral principles be found?

Here an important question arises. Is the standard God or man? If man becomes the standard of moral

action, no matter how honest and sincere his actions may be, he may find himself unhappy, because if he

does not act to gain popular favor, people may not be able to understand his actions as moral actions. But

when God, the Absolute Being, becomes the moral standard, there can never be this kind of misjudgment

of human value. Also, even though man may ignore God's purpose of creation, the purpose never

disappears, and each man will be rewarded or have to pay indemnity according to his actions.

Therefore, if the evaluation of the good and evil of human actions is made according to the degree of

fulfillment of the purpose which was set up by man's own free will, this evaluation will become relative, as

Kant pointed out. But when God's own purpose of creation becomes the standard, the evaluation will not

be relative. The moral principle loses its absoluteness not because it becomes merely the means to

accomplish a particular purpose, but because it becomes the means to fulfill only human purposes which

oppose (or have no regard for) God's purpose of creation. If a moral principle is for the realization of God's

own purpose of creation, it does not lose absoluteness, but rather it will be guaranteed absoluteness.

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The second question which arises here is that of the misunderstanding which occurs due to confusing the

Sung Sang purpose with the Hyung Sang purpose. According to the Unification Principle man is God's

substantial object as a direct image created by the development of God's duality. Thus man has both Sung

Sang and Hung Sang purposes. "To give love to the triple objects" is the Sung Sang purpose (purpose for

the whole) of man, so it is eternal, unchangeable, absolute. Meanwhile "making money" and "becoming the

divisional chief" are Hyung Sang purposes (purposes for the individual). The purpose for the whole is

fulfilled only through the purpose for the individual, and the significance and value of the purpose for the

individual are determined only through the purpose for the whole. Yet, because God bestowed freedom on

man, He gave man only the purposes for the whole and the individual and left the methods and forms for

fulfilling the purposes up to man himself. For example, though the purpose to give love to the triple objects

is absolute and unchangeable, the way and process of doing this are left up to man's free will. Therefore if

we separate a method or means from the absolute purpose, and if we judge the good or evil of any action

only by this separated method or means, our judgment can only be relative. The means or form itself,

separated from the purpose, can not be the standard for judging good and evil.

Accordingly, from the limited viewpoint that "the standard of moral judgment should be laid on the action

as a means or method regardless of purpose", Kant's assertion may be right, but if the action is connected to

a purpose (especially the purpose for the whole) Kant's assertion must be wrong. After all, to judge

morality by actions which fulfill the purpose for the individual regardless of the purpose for the whole, or

by actions as mere means in themselves is wrong, and to determine good and evil in relation to the purpose

for the whole (Sung Sang purpose) is right.

There is another point of Kant's assertion which should be criticized. He said that the determining factor of

good will is neither God's purpose nor His command, but one's own practical reason which regulates moral

principles with the categorical imperative. According to Kant it is practical reason which gives direction to

the will.

We regard Heart, namely love, as the ultimate incentive to moral action. Love moves will through a norm

and then determines the form of good will. Although one comes to have the will to act due to reason, what

moves reason itself is love, for love is Heart. Purpose itself comes about through the Heart (desire), and it

brings about the voluntary action which brings about moral action. Therefore, good will does not really

come about to actualize reason, but to realize love's purpose.

Of course, reason is needed to concretely form and examine the purpose, but the motive itself and purpose

itself of ethical behavior is not reason but love. Only in this case does true joy appear. Thus, the norm

necessary for realizing purpose is not felt as a restraint but rather as an assurance of actualizing the purpose

which is to feel joyful and thankful. Though a world consisting only of duty, as Kant contends, may exist,

it would be a mechanical world where only inhumane cold principles would rule. Because this kind of

world is one of inconvenience and restraint, where duty alone is forcibly required, there is no room for joy

in it.

The world created by God is not one based on restraint like the army, but one of harmony which is

maintained through the order of family love based on desire and purpose.

b. Critique of the Current Viewpoints of Goodness

Reflecting on, and reacting against, the medieval ethical viewpoint established by Scholasticism, new

ethical theories such as utilitarianism (Bentham) and the categorical imperative (Kant) appeared in the

modern age. These modern rationalistic ethical theories reached their zenith in the German idealism from

Kant to Hegel. After that, due to the class struggle which arose in capitalistic society, and the brilliant

progress of science, optimistic modern rationalism has come under severe criticism. As a result, current

philosophies such as Marxism, existentialism, vitalism, analytical philosophy (logical positivism),

pragmatism and the like have appeared. Communism, A Critique and Counterproposal criticizes Marxism

in detail, and "The Original Human Nature," in this book criticizes existentialism. Here only the ethical

theories (theories of goodness) of logical positivism and pragmatism will be criticized.

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(i) The Intuitionism of Moore (1873-1958)

Analytical philosophy developed in connection with the progress of natural science at the beginning of the

20th century. It tried to make philosophy a scientific study by expelling all the unscientific concepts not

verifiable by experience. This was accomplished by logically analyzing philosophical terminology. Moore,

one of the advocates of this school of thought, said that ultimate good in itself can not be derived from a

scientific judgment of the fact, but rather by moral intuition. He contended that, in principle, the judgment

of a fact should be distinguished from the judgment of value. This is called Intuitionism.

According to Moore, the concept of good is simple and indistinguishable just ' like the concept of "yellow."

Accordingly a general definition can not be given through language but only through intuition. He

contends that good, as meaning bringing about good, can be objectively known only by reducing it to an

intuition of the good through the medium of scientific cognition. But this way of thinking can not be

sustained from the viewpoint of the Unification Principle. Goodness is never undefinable. In goodness,

there are the precise purposes of the triple objects and the triple subjects, and a clear standard (norm) can

be defined corresponding to purpose. By means of this norm the forms of good will and good action are

settled, and the entire process of action becomes the object of logical and positive cognition.

(ii) The Emotive Theory of Logical Positivism

What made Intuitionism even more radical is the emotive theory of Schlick (1882-1936) and Ayer (1910- )

According to Ayer, an ethical proposition, such as "to steal money is bad", is nothing but the speaker's own

feelings and mood of moral disapproval. Thus it is a pseudo proposition, and is neither true nor false.

Accordingly, no objective character of good can be intuited or expressed, and finally no study of ethics can

be formed. From the viewpoint of the Unification Principle such a theory of ethics is absurd. The concept

of good has a clear basis of existence, namely the family Four Position Base, and the clear purposes of the

triple subjects and triple objects. This is a scientifically definable concept.

To steal money is bad because it breaks one's heart relation with the person from whom the money was

stolen and thus makes the love-relation between brothers hard. Goodness is a clear and objective concept,

which originates from God's purpose of creation. It is not merely one's feelings or mood. The critique of

the rest of this theory is the same as that given to Moore's theory.

(iii) The Instrumentalism Theory of Pragmatism

Pragmatism appeared in America right after the Civil War (1861-1865). The changes in traditional

Christian thought due to the technical progress of science was its main motive. Instrumentalism is the

outcome of a harmonization of the conflict between Christianity and science. This theory was advocated by

Pierce (1839-1914) and clarified by James (1842-1910) and developed to Instrumentalism by Dewey

(1859-1952).

The fundamental thought of the theory was to apply the scientific experimental method to the analysis of

ideas and concepts. According to this theory, the significance of an idea or concept is determined by the

practical results derived from the idea or concept. For example, the meaning of "something is heavy" is that

"without a force to support the matter, it will fall." Pierce, the advocator of this standpoint, called it

Operationalism. He contended that the meaning of an idea is nothing but the contents of the actions which

result from the idea.

Making this assertion more radical, Dewey said that general concepts are hypotheses and experimental

plans developed in order to interpret each situation. The authenticity of these concepts is determined by the

effectiveness of the result of the actions based on them. Accordingly all the laws and the intelligence

guiding them are merely the means, methods and instruments needed in order to deal with things

effectively. Consequently, reality can be recognized only through the means of natural science. Dewey

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denied the existence of anything transcendental; in this, however, his standpoint is quite different from that

of William James who recognized the religious view of the world and tried to give appropriate coordinates

to it.

Is pragmatism right? Before criticizing it, let us explain the relationship between purpose and means in

view of the Unification Principle. It goes without saying that a purpose needs a means. We know that there

was a purpose for creation when God created the universe. Accordingly there is no need to say that means

are necessary in order to fulfill the purpose. Yet there are purposes for the whole and the individual in the

purpose of creation. To fulfill the purpose for the whole, the realization of value is required, whereas to

realize the purpose for the individual, values are sought after. There are Sung Sang values such as truth,

goodness and beauty, and Hyung Sang values such as treasures or commodities. All of these values are the

means necessary to fulfill the purpose mentioned above. Accordingly, Sung Sang values can be called the

Sung Sang means for the fulfillment of purpose, and Hyung Sang values can be called the Hyung Sang

means for the fulfillment of purpose. Strictly speaking, even natural laws may be seen as the means to

achieve the purpose of creation, while the spiritual laws such as the law of indemnity can also be regarded

as such means. In this case, the spiritual laws can be called Sung Sang laws whereas the natural laws can

be called Hyung Sang laws. The natural world is ruled over by the Hyung Sang principles, and spirit world

is ruled by the Sung Sang principles such as those of indemnity and restitution. There can be no doubt that

these principles are also the means to realize purposes.

Thus we can see that there are both Sung Sang means (Sung Sang values and laws) and Hyung Sang means

(Hyung Sang values and laws) for accomplishing purpose. But the means (tools) for "dealing with things"

which Dewey advocated are Hyung Sang means, and to him these means alone can be the means for

"dealing with things." (This dealing may relate to the purpose for the whole or the purpose for the

individual.) Dewey's mistake is that he considered even the Sung Sang means (truth, good, and beauty,

morality, justice, ethics, love, etc.) merely as Hyung Sang means for "dealing with things." This mistake

originates in his overlooking the existence of the everlasting spirit man, the spirit world, and the existence

of purpose which contains Sung Sang contents such as truth, goodness, and beauty in human life. [Note: In

the above, even law and value were dealt with as "means" ("Hyung Sang means" and "Sung Sang means"),

but only to effectively criticize pragmatism by the Principle. To avoid confusion, law, value and the like

should not be regarded as means in the common sense.]

Chapter V - Theory of History (Part 1)

Human history is the history of re-creation and restoration. We may say that most historians in the past

have not been successful in grasping the essence of history even though they have come close to it. In this

chapter the basic standpoints and the principles of the Unification view of history are briefly explained.

Section A - The View of History by the Unification Principle

How should we grasp the meaning of history? First, let us think about the significance, character and

direction of history.

(i) The History of Sin

As to the origin of history, the Unification Principle holds a clear viewpoint. We think that because of the

fall of man a sinful history began. This is the basic premise and starting point of our historical philosophy.

No problem can be solved until the basic question about man's sin is answered.

In history, there have been many statesmen and people who were called righteous men, sages or saints,

men who tried to make people as happy and free as possible. But without clarifying the essence of sin, why

sin has spread, or, in short, without a systematic solution to various social problems through the

clarification and ascertainment of the origin and content of sin, there can never be a fundamental settlement

to history. This is the viewpoint of the Unification Principle concerning history.

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(ii) The History of Re-creation and Restoration

Viewed from another standpoint, the human fall means that God's creation is not yet completed. If so, we

may say that God has to re-create fallen men and accomplish the original purpose of creation. Accordingly,

human history is also the history of re-creation. If, throughout human history, men have to come back to

their original positions, the history of re-creation may, in other words, be called the history of restoration.

Thus the Unification Principle regards human history to be the history of sin, the history of re-creation and

the history of restoration. This is the basic way of thinking contained in the Unification Principle

concerning history.

Section B - The Character of History According to the Unification Principle

1. Re-Creation By The Logos

"In the beginning was the Word (Logos)." John 1: 1) After man fell, since God's word (Logos) was lost,

people fell into ignorance. Accordingly, the re-creation of man must be started by recovering the lost

Word.

Then what was the process of the re-creation of the Word? The prophets, sages, and the Messiah were

providential people who were entrusted with God's Word so that the Providence of re-creation was realized

through them.

Although, viewed from the standpoint of the Unification Principle, the value of the prophets, sages, the

Messiah and other righteous men in the development of history is very great, most historians are apt to

ignore the raison detre of these people. But we greatly appreciate these men, because they are the very men

who have re-created history.

2. The Goal And Direction Of History

As mentioned above, we regard human history as the history of re-creation. Re-creation being a kind of

creation, it must have a goal like any other creation, and where there is a goal, there is naturally a direction.

Accordingly, we think that human history has always been marching toward a certain goal. This continues

today.

The view that the goal and direction of history are fixed from the beginning may be a kind of determinism.

But this determinism is a little different from that of Hegel or Marx. When history is viewed from the

standpoint of determinism, there are two aspects: the goal or direction toward which history is marching

and the process through which history is marching. The Unification Principle adopts determinism in

reference to the goal or direction of history but thinks that the process of history is not always

predetermined. In other words, we adopt the view of indeterminism in that we say the course toward the

final goal of history depends upon the will of man, and setbacks take place along the way. It seems that

many people are concerned about and discuss this problem, so let us further examine the determinism and

indeterminism of history.

(i) Hegel's View of History

Hegel (1770-1831) held the following view of history. The substance of history is "Spirit" or "Reason" and

the goal of history is the realization of freedom. In other words, the goal of history is that the spirit of

freedom manifest itself through the subjective spirit in the spirit of the nation or the times, thus being

elevated more and more. Therefore, in Hegel's theory, world history may be called the process in which the

spirit (Absolute Spirit) seeks for self-cognition. According to Hegel, the spirit is shown especially in the

history of the nation.

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Then, what is an individual's role in this history? How can the individual concern himself in this process in

which the Absolute Spirit realizes itself? Hegel says that the individual takes part in the direction of reason

through his interest, passion and absorption. When he is absorbed in something, he becomes endowed with

a spirit higher than himself. That is to say, he becomes one with the spirit of the nation or of the times; his

actions and the manifestation of his character take part in the development of history. In the meantime,

irrational men, having no relation with the spirit of the times, are weeded out through war and strife. Hegel

calls this the "Trick of Reason" (List der Vernunft).

Though Hegel does not deny the role of the individual in history, he emphasizes the Absolute Spirit which

is the master of history and regards the individual as a mere tool for the realization of the goal of history.

Moreover, he thinks that not only the direction of the spirit, but also the process is fixed beforehand. This

process is the dialectical logic of thesis-antithesis-synthesis. In this sense, we may say that Hegel's

historical philosophy is deterministic.

(ii) Marx's View of History

Marx (1818-1883) held a view of history very similar to that of Hegel; he merely adapted Hegel's dialectic

view of history to materialism.

According to Marx, the development of history is caused by the contradiction between the productive

forces and the production relations of society.

At a certain stage of their development, the material productive forces of society come into conflict with

the existing relations of production, or-what is but a legal expression for the same thing-with the property

relations within which they have been at work hitherto. From forms of development of the productive

forces, these relations turn into their fetters. Then begins an epoch of social revolution. (Marx, Karl Marx

and Frederick Engels, Selected Works, p. 182)

That is to say, the contradiction between the productive forces and production relations necessarily brings

about class struggle. The struggle develops into revolution, and after the revolution, the communistic

society will take over without fail. Thus, like Hegel, Marx thinks that each individual is a mere tool for the

development of history and that both the goal and process of history are fixed by the logic of the dialectic.

In this sense, Marx's view of history is also deterministic.

(iii) Spengler's View of History

Spengler (1880-1936) denied the historical view of progress asserted by Hegel and Marx, and advocated a

cyclical view of history. However, his way of thinking is also deterministic.

According to Spengler, the various civilizations in the world rise and come to an end, like living beings

which have a cycle of four rhythms, namely birth, development, maturity and decline. Western civilization

is no exception; he asserts that this civilization has entered the period of decline or downfall. (Der

Unterdang der Aberlandes, The Decline of the West)

(iv) Toynbee's View of History

Stimulated by the pioneering achievements of Spengler, Toynbee (1889- ) doubted Spengler's historical

determinism and tried to grasp the meaning of world history as a whole from the viewpoint of civilizations.

He regards the history of civilizations as a process of challenge and response. Placed in a difficult situation,

man tries to respond to and overcome the challenge without yielding to it. Thus a civilization begins to

grow and develop. If man fails in his response, decline and dissolution take place.

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A group of people called creative individuals or the creative minority play decisive roles in the history of

civilizations. These people shoulder responsibilities, try to solve all the problems of their age, and educate

other men to enable them to also respond to the difficulties. By doing so, they overcome the challenge.

Therefore, growth or decline does not come necessarily; both depend upon the appearance of creative

individuals or minorities who hold a "self-deciding ability" even under difficult conditions. The fate of

world history depends on whether these people perform their responsibilities or not. Thus, Toynbee's view

of history is indeterministic.

But, according to the Unification Principle, the aim and direction of history are already determined

absolutely due to reasons that will be stated in detail in the next section. The processes through which the

goal of history is realized are varied however, and are not determined beforehand. In other words, the

process of history depends upon the fulfillment of responsibility by a providential person. Such a view of

history is called the "Theory of Responsibility" ("Responsibilitism").

3. The Laws Of History

If human history is the history of re-creation by God as stated already, there should be laws of history as

well as a goal and direction.

We look at the history of mankind from a Christian viewpoint. In the past, Christianity successfully took a

wide view of history by declaring that human history is the history of the Providence of God. This

Providence began by the fall of our ancestors and comes to an end by the appearance of the Messiah.

However, this theory has not yet defined the objective laws that are at work in every nook and cranny of

history. As a result, communism has held a certain superiority over Christianity by attacking the latter's

weak points.

The Driving Power of Historical Development

Communists regard the development of history to be the same as the development of nature and treat the

two in the same way. Thus, the history of mankind is developed by natural forces alone, namely by the

contradiction between the productive forces and the production relations. There is no room in Communist

theory for the working of supernatural powers such as God or any spiritual power. So long as history is

grasped merely as a social science, unscientific concepts whose existence can not be clearly ascertained,

such as the Providence, should all be neglected. This is what communists asserted, and they widely

attacked Christianity with science as their shield.

They attacked so violently that Christianity could not resist. However, we want to counterattack and

overcome the philosophy and historical view held by Marxists by presenting the rules of God's re-creation

and Providence more scientifically than they propound their historical philosophy. Then, what are the laws

of re-creation? We are going to explain them briefly.

Section C - The Laws of Re-Creation in History

1. The Laws Of Creation

Since the re-creation of history is naturally a process of creation, it must be carried out following the

principles of God's creation. If so, what are the principles of God's creation on which the movements of

history should be based? We have already studied these in detail in the chapter on ontology; however, let

us explain the principles which have an especially close relationship with historical laws, referring to their

connections with actual developments in history.

(1) The Law of Relativity

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One of the most important laws of creation is that of relativity. This law concerns the fact that all things in

the cosmos are created in relativity. That is, nothing can exist by itself; all things are created so that they

can exist only by forming some relationships with others. Examples of this are man and woman; male and

female animals; the stamen and pistil of plants; the positive and negative ions of molecules; the proton

(nucleus) and electron of atoms; the spirit man and physical man or mind and body of individuals; the land

and sea, mountains and plains, sky and ground, and sun and earth of the natural world; the governor and

the governed; the society and the family; city and village of a country; the parents and children; husband

and wife, and there are countless other examples.

In these examples the former are subjects and the latter objects. Such relationships are not confined to

created things alone. Relativity is also seen in the position and status of individuals, e.g. upper and lower,

front and behind, left and right, high and low, strong and weak, long and short, large and small, wide and

narrow, etc. Thus created things and the created world are all relative. That is, all things can exist only by

connecting the relative positions of subject and object with each other. This law of creation is called the

"Law of Relativity." This is because the creation is one of similarity. That is to say, all things have been

created in polarity (Sung Sang and Hyung Sang, positivity and negativity). These are God's relative

attributes, and thus all things have similar relationships with each other.

(2) The Law of Give-and-Take

If an individual forms a correlative standard with another individual by the Universal Prime Force, through

this base made by the subject and object, a phenomenon of giving and receiving occurs. This phenomenon

is called the give-and-take action and by this action, the subject and object become inseparable and united.

This relation or condition is called the correlative base and only when there is a correlative base can these

individuals maintain their existence. Accordingly, the correlative base is the existence base for each

individual. If the subject and object form the correlative base by a harmonious G-T action, they become

similar to God as a harmonized body of polarity. When there is an ideal union, all the various phenomena

of life, multiplication (growth, development, etc.) and the various operations (movement, change, etc.)

occur. All phenomena such as growth, movement, development, change and extinction happen in the

natural world as a result of the G-T action between numberless individuals. [Note: All things come from

the ultimate source which is common to them all, so that all things are involved in the process in which

subject and object combine with each other or carry out multiplication by the give-and-take action, namely,

the Four Position Base (origin, subject, object, and multiplied body), and the three stages [cause (origin) -

subject and object (division)-multiplied body (union)]. If the progress of time is especially taken into

consideration, the G-T action may be called the action of Chung-Boon-Hap (origin-division-union).]

Now let us look at some examples of the G-T action. By the G-T action between the sun and the earth, the

phenomena of the rotation and the revolution of the earth occur, and by G-T action, the multiplication of

creatures on the earth is carried out. By the G-T action between husband and wife, their home is

maintained and they produce offspring. In the human body, the physiological functions are maintained by

the G-T actions between the arteries and veins and the sympathetic nervous system and parasympathetic

nervous system. The functions of plants are maintained by the G-T action between the xylem and phloem.

In the case of molecules, the necessary chemical reactions occur by the G-T action between positive ions

and negative Ions. In atoms, movement occurs through the G-T action between the proton (nucleus) and

the electron.

By a smooth give-and-take action between the government and people, industry is developed and the

country prospers. In school too, ideal education is achieved and the school will develop by good G-T

action between the teachers and pupils. In the case of business companies, they will become prosperous,

bringing about common welfare, if the G-T action is carried out smoothly between the employers and

employees. Moreover, animals and plants maintain their lives by receiving and exchanging carbon dioxide

and oxygen. Flowers and bees co-exist and propagate by their mutual G-T action. Such examples of G-T

action are countless.

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When this law works in the development of history, relationships between leading persons and the social,

material conditions are formed in one age or society (nation, state). At the same time, history develops by

social G-T action. In the formation of the action, the will (desire) of the leading person is the subject factor

while the public, representing the social and material conditions, is the object factor. By the G-T action or

its opposite operation (opposition and strife caused by different interests) between these two factors,

progress or retrogression have been repeated, thus forming history.

What we must also explain here is that not only the above-mentioned mutually harmonious G-T action, but

also the phenomenon of mutual repulsion appears in the natural world. For instance, positive electricity and

positive electricity (or negative electricity and negative electricity) repel each other; also water and fire

repel each other. At first sight, such a mutually repulsive phenomenon appears to oppose G-T action.

Actually, however, it is an additional phenomenon which strengthens the G-T action between the subject

and object. In other words, by the mutual repulsion between positive electricity and positive electricity

(subject and subject), the G-T action between positive electricity and negative electricity (subject and

object) is further strengthened.

Fire and water have their respective purposes, but they are the same in the fact that they are indispensable

to man and other things. However, if they are present in excessive quantities, they will cause damage to

man and other things. This damage done by fire or water can be prevented or at least minimized by

utilizing their mutually repulsive natures. That is, if there is too much water, we dry it up with fire (heat);

or if a fire is burning things up, we pour water on the fire to extinguish it. By doing this, the G-T actions

between all things can be correctly maintained. The repulsion phenomenon does not violate the law of the

give-and-take action; instead, it is an additional and accessory phenomenon for supporting or completing

G-T action.

Furthermore, it goes without saying that man, who is the ruler of all things, can better his living

environment by utilizing these mutually repelling phenomena. Thus in the natural world there are mutually

responsive G-T actions, and to help these actions there are mutually repelling phenomena too. This

accompaniment of the mutually responding phenomena with repelling phenomena is called the "Law of

Response and Repulsion" or concisely the "Law of Response."

(3) The Law of Dominion of the Center

All things have centers. For instance, the center of an atom is the proton (nucleus); the center of a cell, the

nucleus; the center of the solar system, the sun; and the center of the cosmos, man. The center is also the

subject. That is, the proton which is the center of an atom is the subject of the electron; the nucleus which

is the center of a cell is the subject of the protoplasm which in turn is the object; parents, who are the center

of a home, are the subjects of the children who are the objects; the sun is the subject of the earth and other

planets. Moreover, man, who is the center of the created world, is the subject over the created things which

are the objects.

Thus the center is the subject and is created to control the object. In other words, the object, which belongs

to the center, is controlled by the center. In some cases, the object revolves around the subject. In this case

also the object is controlled by the subject. This is the "Law of Dominion of the Center."

If man, who was the center of the cosmos, had not fallen he would have had dominion over the whole

cosmos. However, he has fallen and can not take dominion. Accordingly, the Providence of Restoration is

to make man regain his right over all things which he lost by his fall. Therefore, if the ideal world of

creation is recovered by the Providence of Restoration, man will be able to execute complete dominion

over all things.

Marx says that if the communist society comes, man will become the ruler of nature for the first time and

control and remodel it at last. But he does not clarify why man can become the ruler of nature. While his

materialistic view of history underestimates the roles of special persons, the Unification view of history

emphasizes their roles because among them there are many leading providential persons set up by the law

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of dominion of the center. Society has developed by the G-T action with these persons as the subject and

the public as the object. Nevertheless Marx did not ignore the roles of such unique persons in the

development of society. He admitted that the direction of historical events depended on the guiding ability

of the leaders of that time. But he denied the decisive roles of these persons, saying that the basic direction

of historical development is determined not by the individual's ability but by class movement (class

struggle) and that the specified persons only play their roles as leaders or representatives of one social

class. Needless to say, we can not agree with his view.

In the creation, God created things first and man last. Similarly, in the Providence of Restoration, which is

recreation, God first formed the social environment at a certain stage of historical development, and then

He established a center of control, the subject, who could take control over the circumstances. By the law

of relativity of the subject and object, there can be no environment without a central person nor a central

person without an environment in which he acts. The leading person is not a by-product of social

conditions but a providential person who was set up by the desire of the people and by the Providence.

When there are suitable social and material conditions at a certain stage of historical development, God

sets up a central person to arrange the circumstances according to the law of the dominion of. the center.

Moreover, only people who have specific qualifications or competence can become such leading persons.

(4) The Law of Shared Responsibility

The growth and development of all things is carried out by the autonomy and self-control of the Principle

itself. In the case of the growth of man, however, his spontaneous, creative effort or share of responsibility

is demanded besides the autonomy. That is, man becomes completed only when both God and man share

their respective responsibilities. This is the "Law of Shared Responsibility."

Needless to say, man's sharing of responsibility is demanded in not only his growth, but also in the

Providence of Restoration. In other words, the Providence of Restoration is accomplished by the

combination of both God's and man's share of responsibility. Accordingly, in case man does not carry out

his own responsibility, the restoration will necessarily be delayed. It is for this reason that the history of sin

has been prolonged until today. Carrying out his responsibility, God supplies the providential time and

place and then a providential central person of that time appears as the subject to deal with the

circumstantial conditions. Historically speaking, however, many central persons standing on the side of

good (Abel) were not able to correctly fulfill their responsibilities.

(5) The Law of Completion (Development) Through Three Stages

Nothing is created perfect from the start, but everything reaches completion only through a gradual growth

process which is carried out through three stages. This is the "Law of Completion Through Three Stages."

This law, of course, also applies to the providential restoration of re-creation. As recorded in Divine

Principle, or in the Bible, which is the record of the Providence up to the days of Jesus Christ, there are

many examples of the providence of the number three, such as the three sons in Adam's and Noah's

families, three kinds of offerings of Abraham, Jacob's three periods of toil, Moses' three courses of 40

years, the three temptations of Christ and his three disciples, etc. After Christ too, the number three

providence has continued. The representative examples are the Renaissance movement and the movement

of the religious Reformation.

As is widely known, the Renaissance was a humanistic movement while the religious Reformation was a

theological movement. These two movements both passed through the developmental process of three

stages. The first stage of the humanistic movement was the Renaissance mentioned above; the second

stage, the Enlightenment; and the third stage, the communist movement, based on materialistic thought.

The first stage of the theological movement was the religious Reformation started by Martin Luther and

John Calvin; the second stage, the new movements of religious reformation which took place in the 17th-

18th centuries. The movement of Pietism started by Spener of Germany, Methodism by the Wesley

Brothers of Britain, The Quakers (Society of Friends) by George Fox, the spiritual movement of

Swedenborg, the New Light School of Jonathan Edwards of the United Stages, and the idealistic

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philosophy of Germany at that time-these are all the second stage of the theological movement. However,

the third stage has not yet developed. The movement of this stage will develop soon on a world-wide scale.

This will and must happen. (The humanistic movement is the Cain-type movement or Hellenistic

movement of Greek thought, while the theological movement is the Abel-type movement originating in

Hebraism.) In the future, by the theological movement of the third stage, or the new religious reformation,

the Cain-type thought will be absorbed into the Abel-type thought and all religions and thoughts will be

completely unified.

The World Wars are also good examples of the number three providence. World wars are the wars between

the powers on the side of Abel and the powers on the side of Cain; they inevitably happen in order to make

the human history of sin come to an end. Here too we can see the process of three stages, that is, three

world wars. Mankind has experienced the first and second world wars but the third one has not yet

occurred. World war does not necessarily mean that there will be a bloody war on a world-wide scale.

After all, the important thing is to make the Cain or evil powers yield to the powers on the side of Abel or

good. Therefore the third world war need not be a hot war but could be a cold war or local war.

(6) The Law of the Period of the Number "Six

It took a period of the number "six" for God to create the. cosmos. That is to say, in order to create Adam,

God began by establishing six periods beforehand. Therefore, in the Providence of Restoration or re-

creation, God also established six periods beforehand. That is, God's Providence of Restoration entered a

new stage at the start of the number six period before the advent of Christ or the Second Adam. This

Providence will be completely fulfilled at the advent of the Third Adam, who comes after the

establishment of another number six period. Concretely speaking, this happens as follows. Six centuries

before the advent of the Second Adam (Christ) God led the Israelites into exile in Babylonia in order to

give them many trials. At the same time, He developed Greek civilization to restore the environment, and

made Confucianism and Buddhism appear in the East in order to form the foundation for man's restoration

(foundation of conscience) on a world-wide scale. If the foundation of restoration of the environment and

the foundation of the restoration of man had actually been established, mankind would have been

completely saved by the advent of the Messiah. Six centuries before the Third Adam (Lord of the Second

Advent) the Pope became a prisoner, thus forcing Christianity to be renewed. Meanwhile the Renaissance

took place to restore the environment, and the religious Reformation also began in order to form the

foundation of the restoration of man. It was about the 14th century that the movement for religious

Reformation started. This is the "Law of the Period of the Number 'Six'."

Among these rules of creation, it is the law of shared responsibility that seems to be the most important in

thinking about the character of history, especially in examining whether history is deterministic or

indeterministic.

The progress of history depends upon the extent of the achievements of a comparatively small number of

leading people who stand at the center of the Providence and who take on their share of responsibility. If

they successfully perform their responsibilities just as God expects them to, history continues smoothly

along the program which God has planned and it moves toward a new stage of Providence. If they are not

successful in performing their duties, the duties must be taken over by the next generation and thus history

is delayed.

In other words, the aim and direction of history are absolute and decided since they are fixed by God, but

the concrete developmental process of history is shortened or extended depending on whether the

providential people leading it perform their duties perfectly or not. The process depends on human acts. In

this sense, we think that the process of history is indeterministic.

Such being the case, our view on the development of history is not fully deterministic nor completely

indeterministic. That is, the goal of history is predetermined while the process of history is not. In order to

emphasize that history is not based on mere determinism nor mere indeterminism, we may call this view

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the theory of shared responsibility, or concisely, "Theory of Responsibility." It may also be expressed as

"Responsibilitism."

2. The Laws Of Restoration

The re-creation of history is indeed a kind of creation, but the process of re-creation can not be the same as

that of creation since it involves the process of the restoration of fallen man.

Suppose we have overeaten and become sick. If the stomach is still functioning, the sick stomach is still

governed by the general physiological laws similar to those of a healthy stomach. However, another

process which can restore the damaged part to the original state must be added to the general rules and

functions. Since the stomach problem was caused by an abnormal force which went beyond the normal

strength (quantity) due to overeating, the normal force of the stomach alone is not enough to restore the

stomach to its original, healthy state; an abnormal force (e.g. fasting or medicine) must be added to help in

the restoration.

In the case of history also, since man fell by an abnormal force which went beyond the normal strength and

against the normal direction, an ordinary force is not enough to accomplish the restoration; it is necessary

to have a special force (power of good) beyond the common standard. This is expressed in Divine Principle

by the words "Restoration by Indemnity" (Tang-gam-Bokkwi [Korean] ). Let us state the general laws

concerning restoration by indemnity.

(1) The Law of Indemnity

The fall was when man lost his original position and state, and the restoration is the regaining of this

original position and state. Since the loss of the original position and state had a certain motive (reason)

and process, in the case of restoration as well, there must also be a certain reason and process. Thus to set

some condition for the restoration to the original position is called indemnity (Tangam). The condition is

called an "Indemnity Condition", the process through which the condition is set is named "Process of

Indemnity", and the restoration of the lost original position is called "Restoration by Indemnity."

Man fell because (1) he did not keep faith in God's commandment which was an indispensable condition

for him to fulfill, and (2) he yielded to the temptation of Satan. He fell both spiritually and physically.

Therefore, the indemnity conditions which must be set by fallen people are (1) to form the "Foundation of

Faith" spiritually by dedicating offerings (things in place of God's words), and (2) to set up the "Foundation

of Substance" by obediently following the words of the prophets and saints in the daily life of the physical

body. If these conditions are fulfilled, the "Foundation for the Messiah" is established.

However, ordinary people belong to the satanic society and do not listen obediently to the teachings of the

leaders on the side of good (prophets, sages). Instead they usually persecute them. Therefore strife was

necessary to awaken the people to what was good. Thus by the law of separation (which will be stated

next) God has separated persons of good from the world of sin in order to let them confront the powers of

sin (powers of Satan guiding the public to the side of evil).

Thus the way of suffering is inevitable for righteous or chosen people, and up to today many saints and

righteous persons have suffered from hardship, persecution and have sacrificed themselves. This is because

the way established before them is that of restoration by indemnity. This suffering becomes an offering and

a condition by which the people in the satanic world can be led to the side of God. God has successively

repeated this kind of providence in order to make people leave the world of sin.

Because of the unbelief of the Israelites, to our great regret, Christ was crucified. However, with this as a

condition of indemnity, many people have come to believe in Christianity. The Christians under the Roman

Empire were also persecuted miserably, but with this as an indemnity condition even the Roman Empire

could not help yielding to Christianity. Thus, without knowledge of the law of indemnity, we can not

understand history correctly.

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(2) The Law of Separation

Since God is the only Creator, man should have maintained a relationship with God alone. By the fall,

however, he has come into contact with Satan too; thus he has had relations with two masters. As a result,

if God tries to communicate with a man, Satan also tries. But the Providence can never be realized with

such human beings. God could not help but separate out men whom He could contact from those whom

Satan could contact. Cain and Abel were examples of this separation. Cain was a person whom Satan could

contact while Abel was a person with whom God could communicate. At the starting point of history, Cain

was the representative of evil and Abel the representative of good. But Cain killed Abel and human history

started as the history of sin. Therefore, in order to develop the Providence of Restoration, God could not

help but separate out Abel-type persons from the world of evil, and He has carried on the Providence

through these persons.

This law of Providence is called the "Law of Separation" and it was through this law that the many

prophets, righteous men and sages who appeared in history were people on the Abel side. If people in the

world of sin had faithfully followed the teachings of these Abel-type men, the foundations of faith and

substance would have been laid; the Messiah would have come to earth, and mankind would have already

returned to its original position.

Here an additional fact should be mentioned. That is, in the process of the Providence of Restoration, the

powers on the Abel side have been separated out on various social levels. In the days of the Old Testament,

individuals, families, tribes and nations were separated out (Noah, Abraham, Jacob's family, the twelve

tribes of Israel centered on Moses, the Israeli nation before the advent of the Messiah, etc.). In the days of

the New Testament, nations and a world on the Abel side .have been separated out (Christian nations in

Middle Ages and today's free nations centering around Christianity). These separations have been made in

order to weaken Satan's powers in the satanic world in preparation for the time of the Second Advent of the

Messiah, and to widen the foundation of faith. The communist bloc and free bloc today are also in the

positions of the Cain and Abel sides respectively.

All the advanced free nations were at first Christian countries (England, the United States, France, etc.). In

spite of Marx's prophecy, no proletarian revolutions have occurred in these countries; instead, because they

were countries established on the Abel side by the law of separation, they have become more prosperous.

Today, however, we see the Providence changing from a bipolar separation to a multipolar separation. We

think that this is God's way of decisively weakening the powers of evil which govern the world of sin. It

may be a providential occurrence which foretells the coming of the Messiah.

(3) The Law of the Number Four Restoration

When we consider the already-mentioned G-T action from beginning to end, it is called the Chung-Boon-

Hap action. Since all things have a purpose of creation, the process through which the united bodies or

multiplied bodies are produced by the give-and-take action between the subject and object centering on the

purpose comes to have four positions and three stages. All individuals must occupy one of these four

positions in order to exist or grow. Thus the Four Position Base (Quadruple Base) is not only the base for

things to be united or multiplied, but is also the base necessary for things to exist.

The most important of all these Four Position Bases is the family one. It is the standard of all Four Position

Bases and the ideal of creation. It is the ethical system composed by the parents and their children

centering on the purpose of creation of God. It is the base of life on which human morals centering on

God's love are established and carried out. The love of parents, between couples, and the love of children

can be realized only within this Four Position Base as the base of life. Thus the ideal home can be formed

and at the same time the ideal society based on such homes, that is the heavenly kingdom, can be realized.

To our great regret, however, this family Four Position Base has been stolen by Satan through the fall of

man. As a result, all created things entered the sphere of Satanic dominion. Therefore, the central aim of

God's Providence of Restoration is to restore this family Four Position Base.

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Since God's Providence has to go through the symbolic and conditional process first (see "Law of

Conditional Providence" to be stated later), God carries out the providence to restore the number four (40

or 400, etc.) which can be restored by setting up periods of time. According to the Unification view of

history, the number four period is called the "Period of Separation from Satan."

Thus many number-four periods such as 40 days, 40 years and 400 years have appeared in history. On the

other hand, Satan has done everything in his power not to be deprived of those number-four periods by

God's side. Throughout history, God's providence to restore the number four and Satan's anti-providence to

break the providence have continuously repeated. That is, when the powers on God's side restored the

number four, Satan again invaded and broke it. Thus in the history of God's Providence, the numbers such

as 40 and 400 appear very often. The historian Arnold Toynbee also admits the existence of such periods in

the development of history, saying that surprisingly, the period of the breakdown of a culture is often 400

years. Toynbee, A. J., The World and the West) Forty years after the establishment of Russian

Communism (1919), an ideological dispute took place between the Soviet Union and Communist China so

that a fissure grew in the communist bloc. In 1945, forty years after Japan annexed Korea in 1905, the

Korean people were liberated. These may also be examples of the number-four restoration providence.

(4) The Law of Conditional Providence

As stated already in the law of indemnity, a certain condition of indemnity must be set up for fallen man to

restore his Original Nature. In other words, God does not make fallen man restore his original position

immediately, but makes him set a certain symbolic condition to achieve God's will gradually. When Adam

fell, God did not save him immediately, but separated Abel from Cain and, with their offerings as a

condition, intended to send the Messiah. In the case of Noah, God had him make a condition by building an

ark, which was the symbol of the whole cosmos. In the case of Abraham, God had him make offerings of a

dove, sheep, and cow as a condition.

In the process of the Providence of Restoration there are many more examples of the conditional

providence than the ones mentioned above. In carrying out the affairs of the conditional providence, some

providential leaders have without fail, been set up to take charge. Had these men performed their

responsibilities and fulfilled the conditional providence just as God wished them to, the Providence would

have moved on to the next stage. To our great regret and sorrow, however, they did not perform their duties

and fulfill all the respective affairs correctly. As a result, the Providence of Restoration has been delayed

time and time again.

For instance, Moses should have struck the rock once but instead struck it twice. The realization of God's

will was delayed, and Moses could not enter Canaan. The providential conditions always correspond to the

respective times but there were many conditions foreshadowing the events that were to happen at the time

of the advent of the Messiah. For instance, Moses struck the rock because in his actual situation he had to

bring forth water, but his action also had fatal consequences on the providence at the time of the advent of

Christ. That is, by striking the rock twice, a condition was made by which it was possible for Satan to

strike Christ who was the second Adam. When Christ did appear, the infidelity of the Israelites and the

betrayal of Judas Iscariot were thus possible and they directly brought about the sorrowful event of the

crucifixion.

Marx says that human history necessarily developed from the primitive communal society, to the

socialistic, communistic society passing through the stages of the slave, feudal and capitalistic societies. If

Christ had not been crucified but had completed his mission as Messiah, the Roman society of that time

(what Marx called the "slave society") would have directly become the earthly Kingdom of Heaven. To our

great sorrow, however, Christ was killed and the Kingdom of Heaven on Earth was not realized.

Thus the conditional providence has had such a great influence on the development of history that we can

not correctly understand history without knowledge of its contents.

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(5) The Law of the False Preceding the True

In human history, many nations have prospered and then declined. Among them were those that for a time

realized great unity and brought about peace and wonderful culture. Examples of these are the Roman

Empire, the kingdom of Egypt, and the Han and Tang dynasties in China. The emperors, kings and other

leaders who established these great countries were all unique and uncommon, and without their above

average activities, the unification and creation of cultures would have been very difficult. What

significance do these facts have? The Unification view of history sees them in relation to the "Law of the

False Preceding the True." This is the rule that, in the development of history, false men appear before true

men. The false men are the satanic or Cain-type people who are on the side of evil, while true men are

those on the side of God, Abel or the good. The final aim of the Providence of Restoration is to realize a

great and unified country in which the ideal of creation is realized. Centering on God, the whole world

would be unified into one country. This is the Divine Country whose sovereign is God, the Kingdom of

Heaven on Earth which can be created only by the advent of the Messiah. However, since Satan knows the

providence of God well, he has tried to establish his country before the advent or re-advent of the Messiah.

He set up leaders, whom we call antichrists, to have them establish unified countries. However, as such

persons and countries belonged to the world of sin, they prospered for a time but then declined. The law of

the false preceding the true appears very clearly just before the advent of the Messiah. An example is the

Roman Empire. Around the time of the birth of the Messiah, a peaceful, prosperous and great empire was

established, maintaining great territory centering on its emperors. Satan imitated the realization of a unified

world full of love, peace and prosperity before the advent of the Messiah.

Even in the modern world there are such examples. One of them was the unified communist world

centering on Stalin. Before the Second Advent of the Messiah, Satan tried to have Stalin realize his ideal

world. That is to say, the false ideal world. Stalin was a false-Messiah-type person (antichrist). Thus by the

appearance of this phenomena we can feel the approach of the Second Advent of the Messiah. Also the

present situation in which the providence is changing from a bipolar separation to a multipolar separation

gives us an especially strong impression of the approach of the Second Advent.

(6) The Law of the "Horizontal" Reappearance of the "Vertical"

This is the law which lets something "vertical" develop itself "horizontally ... .. Vertical" means the flow of

time while "horizontal" means the breadth of space. In other words, "vertical" refers to the actual world.

Accordingly, the "horizontal reappearance of the vertical" means the reappearance of all the providential

events and persons of history in the present age, in order to realize the providence. For instance, the

offering of Adam's family, the loyalty of Noah, the belief of Abraham, the 21 years hard work of Jacob, the

guidance of people by Moses; all these persons and events in the providential history reappear at certain

times.

Why does God do this? He is trying to finish the whole Providence of Restoration at one time at the

terminal stage by simultaneously resolving all the providential events, which were not resolved at various

points in history. It is certain that the history of any nation is God's providential history. It is especially the

history of Israel, however, that composes the center of the Providence. "Israel" originally meant the Jewish

nation but according to the Divine Providence, after the crucifixion of Jesus, it has referred to the

Christians. In history, God selected many persons through many generations to develop many providential

events. However, almost every time, trouble occurred and in many cases these events were not resolved.

This is because human beings have not faithfully observed the rules of the Providence of Restoration (re-

creation). Such being the case, God lets these historical events and persons reappear at the terminal stage,

on a world-wide scale, and tries, at one time, to completely rectify all the failures of history. The method in

this case is the "Law of the Horizontal Reappearance of the Vertical."

Such a providential law as this was applied in the days of -Christ, and will again be applied at the time of

the Second Advent of Christ. In other words, God lets the whole past providential history reappear in the

latter days and tries to complete the Providence of Restoration by simultaneously indemnifying all of it on

the level of the whole. As a result, at the terminal stage of history, unexpected and complicated incidents

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appear one after another and make people fall into great chaos. The nearer one comes to the present days,

the less Marx's prophecy concerning social development hits the mark. This is because the above-

mentioned law has begun to work gradually and broadly, bringing a different effect from what Marx

predicted. However, there are other reasons too.

(7) The Law of the Providence of Parallel Periods

This law means that in case the realization of God's Providence of Restoration is delayed by men

neglecting their duty, a providence similar in character and type to that of the past generation is repeated in

the new generation. just as the four seasons of spring, summer, autumn and winter are repeated in the same

forms every year, so, if the realization of the Providence is delayed, God's Providence is repeated in forms

similar in period, persons, events and contents, to those of before. For instance, the 2000 years from Adam

to Abraham, the 2000 years from Abraham to Christ, and the 2000 years from Christ to the present are

similar ages from the viewpoint not only of period but also of contents of providence and similarity of

persons. [Note: Among these kinds of similarity, the most important one is the period. If we compare the

New Testament age with the Old Testament age, we can perceive similar parallel periods. So the

providence of this similarity of periods is called "the Providence of Parallel Periods" or "the Parallel

Providence."]

For example, Noah's ark, Moses' stone tablets and the Arc of the Covenant, and Augustine's "City of God"

are similar to each other. The revelation of Malachi, which took place about 1600 years after Abraham, and

the religious Reformation of Martin Luther, which developed about 1600 years after the Messiah, are also

examples of the providence of parallel periods. Also, the Greek civilization, which began six centuries

before the advent of the Messiah, and the Renaissance, which began six centuries before the second advent

of the Messiah, are similar. Furthermore, the lives of the Israeli people in exile in Babylonia and the life of

the Pope as a prisoner in France also show the providence of parallel periods.

Because the providence of parallel periods is at work in human history, we can foresee the contents of the

parallel providence which will occur in the next stage by drawing analogies from the parallel providence of

the last stage.

Chapter V - Theory of History (Part 2)

Section D - The Unity, Individuality and Difference of Historical Development

In what form has history, with these laws of creation and restoration as the bases, been developing as a

whole? To answer this question, let us state the view based on the Unification Principle.

(i) The Unity of Historical Development

If man had not fallen and history had not started with sin, history would have continuously developed with

unity. However, it is now broken into pieces.

Jaspers says, "Since Adam is the ancestor of mankind, we human beings have all come from the hands of

God and have been created in the form similar to that of God." (Jaspers, Origin and Goal of History) What

he says is true. If human beings, at the first formation of a family, had established an ethical system with

the Four Position Base as the center, and the system had further been applied to the tribe and nation or

state, there would have been no disruption or opposition at all.

If man had not fallen, he surely would have established an organic hierarchical system, similar to the

human body. This system, formed through the principles of creation, especially the laws of the dominion of

the center and of similarity, would have had leaders, such as the head of family in the "Age of the Family"

and chief of tribe in the "Age of the Tribe"; and people would have had an inseparable relationship of

Heart, that is, an ethical relationship with the center of every respective society. Thus a great family-type

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state would have been established with a leader, appointed by God, at the center; and when the number of

human beings had greatly increased, the state would have been further enlarged to a world-wide scale.

Because of the fall, however, the emotionally harmonized relationship was broken. Due to the shortage of

love and many egoistic motives, a center different from what God had intended was established, the norm

of love (Heart) was broken and contradictions, disruptions and quarrels appeared.

(ii) The Individuality of Historical Development

In order to save mankind from such a hopeless chaos, God tries to separate an Abel-type person from the

chaos, and centering on him creates a group of people who believe in and love God. They are the so-called

chosen people. In the meantime, God breaks into pieces the arrogant groups who reject Him and act as if

they themselves were God.

Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for

ourselves, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the

city and the tower, which the sons of men had built. And the Lord said, "Behold, they are one people, and

they have all one language; and this is only the beginning of what they will do; and nothing that they

propose to do will now be impossible for them. Come, let us go down, and there confuse their language,

that they may not understand one another's speech." So the Lord scattered them abroad from there over the

face of all the earth, and they left off building the city. Therefore its name was called Babel. (Genesis 11:4-

9) (Note: Babel means "stain" or "soil." Its meaning is the same as that of Babylon.)

As a result, the unity of historical development was lost and individuality appeared. This is the reason that

individual histories, such as national histories have come to appear. [Note: Even if man had not fallen,

individuality might have appeared in different tribes, nations and states because man is the manifestation of

God's individuality. However, this individuality would have been based on unity, not individuality separate

from unity which is full of contradictions, oppositions and quarrels.]

Yet we do not say that unity in history disappeared altogether. For instance, the history of the United States

of America has a relationship with that of Britain, the history of Britain has a relationship with that of

Western Europe, which in turn has a relationship with that of ancient Greece and Rome. Although the

countries are now separated from each other, there are some historical contents common to them all.

We think, therefore, that history has individuality as well as unity. This is the application to history of the

ontological standpoint by which we regard all phenomena as the unification of universality and

individuality by the give-and-take law.

The traditional views of history were apt to emphasize the individuality of the units of the nation or state

(dynasty). On the other hand, modern views have come to regard history as a world history with unity.

Especially those historians like Toynbee, who in trying to see world history from the perspective of culture,

regarding history as cultural history, are rather apt to ignore the individual aspect of history by paying too

much attention to its universal aspect. However, we look at history from the viewpoint of the unification of

these two aspects by the G-T action law.

(iii) Differentiation of Historical Development

There is also a differential aspect in the development of history, because human history is the history of the

providence of salvation or re-creation.

In all cases, creation starts from one. According to the Unification view of history, one human being named

Adam was created at first, and if he had not fallen, he and his spouse would have formed one family, which

would have developed gradually into a nation and then a state.

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Since the providence of re-creation after the fall of man is also a kind of creation, one man, one family, one

tribe, one nation and one state have been separated in turn from the world of evil, and then the providence

has been carried out centering on this nation or state.

According to Christianity, the people of the nation so set as the center, are called the chosen people. The

providence for these chosen people is called the "Central Providence", while the providence for other

peoples or states is called the "Peripheral Providence." Concretely speaking, the Central Providence before

Christ was the providence for the Israeli people, and the providence after Christ was that for Christianity

(or the Occident).

The words "central" and "Peripheral" may sound discriminatory in value; however, as the Bible says, "And

do not presume to say to yourselves, 'We have Abraham as our father'; for I tell you, God is able from these

stones to raise up children to Abraham." (Matthew 3:9) According to the Principle of Creation a "center"

must be set up somewhere in order to completely save all mankind and to create the innocent new world at

the end of history. In short, this discrimination is only a means to an end. Because of this differentiation in

the Providence, the differences between the history of the center and the history of the periphery come

about.

The laws of historical development (laws of creation, laws of restoration) are applied very precisely to the

center but not as precisely to the periphery (See Section F, "The Pattern of Historical Development"). This

is what differentiation in the development of history means. The differentiation can be said to refer to the

degree of application of the historical laws.

The reason such differentiation appears in history is that history is fundamentally the history of creation

(re-creation) or the providence of the salvation of mankind, which begins from one person. For salvation,

the Messiah is needed, and the nation to which the Messiah is sent naturally can not help but become the

chosen people. The Israeli people were chosen as the center for the Providence; however, since they did

not accept Christ as the Messiah, the Providence was transferred from them to the Western peoples, and the

history of these peoples became the central history for the acceptance of the Second Advent of the

Messiah.

In the meantime, the histories of other countries have become peripheral histories to which only sages have

been sent. Thus beliefs have been established centering on each of these sages to wait for the final

salvation which will come from the Central Providence.

Section E - The Laws of Historical Development and the Method of Studying History

(i) The Basic Laws of History

We have previously stated the various laws and factors which influence history. Here let us think about the

most fundamental laws that are applied to the whole of history. We take the standpoint that the laws of

existence are similar to the laws of cognition. Accordingly, the basic laws that are applied to history are not

only the base for various objective laws of historical development but also the grounds for the method of

our historical study (cognition).

As stated above, various laws have influenced the development of history, and of them, the most important

are the G-T action, the repulsion action and the action of will (see below).

(ii) History and the Give-and-Take Law (G-T Laws)

First, we are going to explain G-T action. In both the natural world and human society, it is necessary to

carry out G-T action between the subject and object beings to bring about development.

In the development, which is the content of history, the G-T action between man and his material

conditions and the G-T action between the countless people who compose societies, have of course

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stimulated the development of society. But the most important factor for development is the G-T action

between the leaders (subject) and the public (object). If the leaders, including the sovereign, govern

correctly and the public heartily follows all their policies, the society will without fail become prosperous.

It is because of this G-T action between the subject and object (leaders and ordinary people) that the

culture of mankind has made such remarkable progress during the past several thousand years.

We can not ignore the fact that the development of productivity was also a great factor in the development

of society. Since the development of productivity is also a kind of development, we think that there must

be a G-T action between a subject and object in its development. Concretely speaking, this is the mutual G-

T action between human desires and the material conditions. This is regarded as the cause of the

development of productivity (Communism: A Critique and Counterproposal, published by the International

Federation for Victory Over Communism).

These are all give-and-take actions. It is the law of G-T action, then, that lies at the base of historical

development. According to the Unification Principle, this law is called the "Law of Give-and-Take

Action."

Another important law closely related to the G-T action law is the repulsion law. This phenomenon of

repulsion between the subject and subject or object and object is also a very important factor for the

understanding of history. (We shall deal with this issue in detail in the "Historic View of Struggle Between

Good and Evil.")

(iii) The Law of Will-Action

Human desires are also very important for our understanding of the laws of history. After all, man's basic

motives in social life result from desire. We have many desires in social life, but the basis of our desires

(we call them basic desires) are classified into two kinds; that is, material desires seeking for food, clothing

and housing, and spiritual desires seeking after truth, goodness and beauty. According to Unification

Thought, the former are called Hyung Sang desires and the latter Sung Sang desires.

Based on these basic desires, countless actual desires have developed (See Communism: A Critique and

Counterproposal), and in order to satisfy these desires, man acts with a concrete will. Designing, planning,

determination, decision, invention, etc. are all concrete expressions of the will-action.

Thus, if we analyze the flow of history, we find that the above-mentioned G-T action and repulsion laws

come from the mutual action or repulsion action between the mutual wills of man (desires). The mutual co-

action between the will of the subject (desire) and the will of the object (desire) is G-T action, while the

mutual repulsion between the will of a subject and the will of another subject is repulsion action. (See

"Historic View of Struggle between Good and Evil")

Communists regard the part of will in social development as secondary or derivative, and assert that the

primary factor of development is the material conditions such as the "contradiction between productive

forces and the production relation." However, there would be no development of the productive forces or

of the production relations if man had no original desire. Social development has not been brought about

by material conditions alone; it is correct to think that the resultant of the G-T action between human will

(desire) and the material conditions has brought about development.

For example, the invention of the steam engine (productive forces) was the product of the give-and-take

between Watt's desire for invention and the social and material conditions in England at that time. Watt's

desire and knowledge were the subject conditions, whereas the social and material conditions in England,

where capitalism was growing, were the object conditions; that is, the G-T action, brought the invention of

the steam engine.

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Thus the will of the subject is the decisive factor when the G-T law and repulsion law work in the

development of history, and the combination of this will factor and the object factors produces

development. This "Law of Will Action" we sometimes concisely call "Will Law."

(iv) The Historic View of the Struggle between Good and Evil Repulsion Law

Communists say that the history of man is the history of class struggle. We do not contradict their assertion

that history has been a history of struggle, but we do not think that the struggle has been between classes

alone. We can not deny the fact that struggles of non-class character such as those between individuals,

nations, states, alliances and religions were even more numerous than those between classes. (See

Communism: A Critique and Counterproposal)

What is the universal element common to all the struggles of man? It is the struggle between good and evil.

As stated in the Section on the Law of G-T action, all beings can maintain their existence only by carrying

out a mutual give-and-take action between the position of subject "+" and object and their growth,

development and multiplication only become possible by this. In order to further strengthen the G-T

relation between "+" and there is the phenomenon of repulsion. This seems to be quite opposite to the G-T

action. For instance, positive electricity "+" and positive electricity "+" repel each other. However, this

repulsion itself is not the aim of nature, but the true aim is to strengthen the G-T action between the subject

and object through this repulsion. Thus, harmony by the G-T law is the foundation of the natural world

with the exception of man.

In the case of man, the repulsion phenomenon which should be only an additional means for strengthening

the G-T action, has come to suppress the true G-T action. This is the struggle of man, which comes from

man's evil mind brought about by his fall. For example, two men centering on one woman often fight with

each other; and two women centering on one man are apt to hate each other. In the society where there is

no sin, people would not quarrel with each other over one person of the other sex, since single people

would regard their companions as their own brothers or sisters. (The original society is a great family in

which all members are brothers and sisters to each other, regarding God as their parents.) Many struggles

in history which have disrupted true G-T action have been struggles between two subjects, in other words

between men of power. Struggles are the expression of the repulsion phenomenon, which should be an

accessory to G-T action, but which has changed to become a hindrance to the G-T action. The struggles

themselves have no power of development; instead, they rather disturb true development.

(v) Development by the G- T Action or by Struggle?

Here the following objection may be raised. Is it not because of war, the wildest of all struggles, that

science and technology have rapidly progressed and atomic power developed?

Actually, the results of scientific research have been obtained by the G-T action between the desire of

scientists for study, their objects of study, and the social conditions which make the study possible.

Successful results would not have been obtained if these elements repelled each other. Even though the

purpose of the invention of the atomic bomb and H-bomb may have been for its use in war or defense, the

process of the invention or manufacture is not struggle but close cooperation; it is the process of the G-T

action.

The weapons so produced are used for struggle or destruction. Of course struggle can become the stimuli

for a certain series of G-T actions (e.g. special study in science such as in the case of the atomic bomb).

Even though this may be so, the assertion that we need war in order to stimulate the development of

science does not have a leg to stand on, because we can find as much impetus for scientific development as

we want, even aside from war. War does not promote progress and development but thoroughly disturbs

them. Mankind has made progress not by wars, but regardless of wars. If there had not been the disruption

and opposition of emotion and will, much more remarkable progress would have been brought about.

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(vi) The Essence of Struggle

Why does a relation which should only express the G-T action change into struggle?

Originally God made all human beings for the giving and receiving of love and beauty between each other

in the relative positions of subject and object. This was in order to bring about harmony based on the Four

Position Base. However, if the subject becomes arrogant and does not love or persecutes the object while

the former and the latter interact with each other, there grows an emotional disagreement and opposition

between the two; then another subject will appear, because the object comes to need a new subject. In the

phenomenon of electricity, if complete electrical negativity appears, then complete electrical positivity will

surely appear. Likewise, if the people who are in the object position come to hold a certain condition

(rejection of an old leader or governor and wish for a new leader), a new leader will surely appear and

come to oppose the old leader, with the support of the people. Since these two subjects have different

respective purposes, or their interests differ, repulsion and struggle take place. (However, a challenge by

violence is always initiated by the power of evil, while power of good responds to the challenge.)

Thus those on the side of good (we call them Abel-type persons or the Abel-type groups) and those on the

side of evil (Cain-type persons, or Cain-type groups) develop historical struggles. This is the repulsion

phenomenon or the struggle between good and evil. However, men are fallen and there are no people who

have completely good characters, so that if we consider man alone, the "good" and "evil" in the struggle

are only relative concepts. But God himself wishes to realize final, complete salvation through struggle.

Viewed from the side of God, therefore, the difference between the side of good (God) and that of evil is

very clear. [Note: Of course there have been neutral standpoints belonging neither to the good side nor to

the evil side. (See Communism: A Critique and Counterproposal)]

Who is the subject set up by God? This question can not be answered by looking at who is in power. God

does not select a person by his position, but selects him as the center on the merits of the deeds of his

ancestors and his faith. Examples of this are Joshua who was selected as the successor to Moses, and David

who was selected as the successor to Saul.

Moreover, even if a person was selected to become the center, he is rejected if his acts are against God's

will. Examples of this are Saul who was destroyed, and the Israeli people who were destroyed by

Babylonia and sent into exile. As minutely stated in detail in Sub-Section (2) of Section B ("The Goal and

Direction of History") God's goal to complete the Providence is absolute, but the position of the central

person of Providence selected by Heaven for the completion of the aim is not absolute.

If he performs his given duty perfectly, he is given the predestined position, but if he does not do so, the

predestination is changed and another person takes his position. The reason revolution sometimes takes

place is that the central person does not completely fulfill his duty so that God allows a revolution by

another central person to occur in order to promote the providence of salvation. On the other hand, if the

existing person performs his share of responsibility no revolution will take place.

In short, human history is not the history of class struggle but of the struggle between good and evil. This is

the Unification view of history.

Let us summarize what we have stated so far. The development of history results from the G-T action

between the subject (sovereign) and object (public). Development does not occur through material

necessity, but occurs by the G-T action between the will of the subject and the will of the ordinary people

who respond to the former, or by the resultant (G-T action) between human will and the material social

conditions (action of will). Lastly, generally speaking, struggles in history happen by the repulsion action

between the subject on the side of good and the subject on the side of evil (Repulsion law-The Historic

View of the Struggle between Good and Evil). These three are the basic viewpoints and methods for

understanding history by the Unification Thought.

Chapter V - Theory of History (Part 3)

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Section F - The Pattern of Historical Development

Using the methods of history stated clearly in Section E, let us examine in what pattern human history has

developed. However, in order to make for easy understanding, we shall only explain the central history of

the Central Providence to which the typical historic laws have applied.

1. From The Providential Viewpoint

(i) The History of God's Words

As stated in Section B, human history is the history of restoration and re-creation. Creation occurs through

God's words. Therefore history can not but be a history created through words.

"But he answered, 'It is written, "Man shall not live by bread alone, but by every word that proceeds from

the mouth of God." ' " (Matthew 4:4). What is it that conveys God's words of truth to the public? It is

religion. Accordingly, we who regard human history as the history of re-creation, think that it is most

important to look at history from the standpoint of religion.

(ii) The Providence of Parallel Periods

What is the pattern of history if we analyze history from a religious viewpoint?

Period of the Providence of Restoration

The Period of the Prolongation of the Providence of Restoration

Period of Slavery in Egypt (400 years)

Period of Persecution under the Roman Empire (400 years)

Period of Judges (400 years)

Period of Church Patriarchs (400 years)

Period of the United Kingdom (120 years)

Period of Christian Kingdom (120 years)

Period of the Divided Kingdoms of North and South (400 years)

Period of Divided Kingdoms of East and West (400 years)

Period of Jewish Captivity (70 years)

Period of Papal Captivity (70 years)

Period of Return (140 years)

Period of Return (140 years)

Period of Preparation for the Advent of the Messiah (400 years)

Period of Preparation for the Second Advent of the Messiah (400 years)

If we take the Judeo-Christian history as the example, we find, as already stated in Section C, Subsection

(2)-7, "The Law of Parallel Providence", that special features of the division of the time periods,

characters, and roles of central persons of the Providence, correspond with each other in 2000-year cycles.

The following are examples of this. We can compare Moses, who appeared at the end of the 400 years of

the Israelites' slavery in Egypt with Augustine, who appeared after the Christians were terribly persecuted

by the Roman Empire for four hundred years. Saul became king when judge Samuel anointed him with oil.

This was after the 400 years of the judges (chiefs of the tribes who were prophets, officiating priests and

kings). Saul can be compared with Emperor Charlemagne who was given the crown of the Roman Empire

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by Pope Leo III the Patriarch, after the age of the Patriarchs. Like the judges, the Patriarchs had held the

"three positions" and had lasted for the four hundred years since Christianity was authorized as the state

religion of Rome. The prophet Malachi, who renewed the Israelite faith after the Israeli people, having

been prisoners in Babylon for 70 years and then liberated by Persian King Cyrus, may be compared to

Martin Luther. Luther started the religious Reformation after the Pope, who had been imprisoned at

Avignon in southern France for a similar 70 years (from 1309-1377), returned to Rome but failed to stop

the corruption. These people's missions in their respective times were like two peas in a pod.

Comparing these facts, we classify the Judeo-Christian history into the following three stages:

(1) The Period for the Foundation of the Providence of Restoration (from Adam to Abraham).

(2) The Period of the Providence of Restoration (from Abraham to Jesus).

(3) The Period of the Prolongation of the Providence of Restoration (from Jesus to today).

Comparing (2) with (3), that is, the Israelite history after Abraham with the Christian history after Christ,

we find that they show very similar periods which are parallel to each other. The numbers written in the

parentheses in this table are the theoretical number of years deduced from the Principle of Restoration (See

Divine Principle, p. 392). The theoretical years in the age of the Providence of Restoration do not always

correspond with the number of years adopted by common opinion in historical science but generally

correspond with the number of years written in the Bible. In the case of the age of the Period of the

Prolongation of the Providence of Restoration, the actual historical number of years and the theoretical

values by the Unification Principle generally correspond with each other very well.

This is another basic attitude of the Unification Thought; that to establish an historical view one must look

at the history of mankind from a religious viewpoint, as the "Providence of Restoration."

2. From The Viewpoint Of Religion And Politics

(i) The Law of Dominion of the Center

However demoralized human society may become, there always exists a leader who manages the people by

the law of the dominion of the center mentioned in Section C. Particularly in the Divine Providence, God

sets up a leader as the center and lets him rule his society directly and lets him influence the various

surrounding societies. This aspect of the domination of the center is politics. We therefore think that we

should, as a next step, also observe history from the religious and political perspectives.

(ii) The Four Types of Society

It should be thought, from the viewpoint of politics, that human society has passed through the following

four types: clan society, feudal society, monarchic society and democratic society. (It should actually be

five types, including the society of co-life, co-prosperity and cojustice, that is the "tricoistic" society [Sam-

Kong-Chui], which we believe will come about in the future). Taking the Judeo-Christian history as an

example, during their period of hard toil in Egypt, the Israeli people lived in tribes, which came from the

12 children of their ancestor Jacob. They thus formed one of the typical clan societies.

The Christian society, during the period of persecution under the Roman Empire, was formed as a family-

like group of believers with the 12 Apostles and 70 disciples of Jesus as the central figures. This is also

regarded as a clan society (Christian clan society).

Next in the Jewish history, Moses, the liberator, escaped from Egypt leading 600,000 Israelites who

formed a society in Canaan with the judges as central figures. This was a feudal society. When Christianity

was the national religion of Rome, they accomplished a Christian society administrated by the Patriarchs.

This was also a feudal society.

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After the period of judges, Saul was crowned and the United Kingdom of Israel came into existence. In

Christian society also, after the period of the Church Patriarchs, the Roman Empire was revived by

Charlemagne with Christianity as its central spirit, forming a Christian monarchical society.

The United Kingdom of Israel was divided into two, due to the impiety of the kings, and was successively

annexed by Babylonia, Persia, Syria and Rome. Thus during this period they had no king of their own.

However, looking at this society from the viewpoint of religion and politics, it can be said to have been a

kind of democratic society in that there were no prophets or kings.

In the Middle Ages, the hierarchical Catholic society was demoralized, and this brought about the religious

Reformation in the Modern Age. Accordingly, Protestantism was propagated widely, bringing a

democratic tendency into religious life. In those circumstances, after several revolutions in Europe,

parliamentary democratic order came to take a major part in the political field, largely replacing monarchy.

We understand that all these things happened by the same providence as that in the period of the Old

Testament.

(iii) The Reasons for the Formation of the Four Societies

What reasons did these four societies, which can be distinguished religiously and politically, have for

coming into existence?

Generally speaking, these four societies were due to the struggle between God's Providence and the power

opposing it (the struggle between good and evil mentioned in Section E). The Providence seeks to establish

God's sovereignty and enlarge His dominion in order to bring man back to God and relieve the miserable

lives of those living in immorality and in separation from God.

The reasons for these changes of social forms will be mentioned in terms of the direct providence of God,

the Central Providence.

(1) Clan Society

This society came about due to the providence to increase beyond a certain number those people who

would be the basis for establishing the sovereignty of heaven. God always appoints a central figure by the

law of dominion of the center whenever He carries out the providence of salvation. In the period of the Old

Testament, this central figure was Abraham, and then his grandson Jacob whose descendants then

increased in Egypt. God intended to make 12 tribes from Jacob's 12 children and to let Jacob's descendants

become the foundation of the future state. Accordingly, this period can be said to be the period of

preparation for the establishment of the sovereignty of God. The reason for the establishment of the

Christian clan society centering on Jesus' twelve Apostles, is the same as this providence.

(2) Feudal Society

This society was formed, on the basis of the numbers (tribes) in the clan society, in order to establish the

foundation of faith and the foundation of substance (i.e. complete obedience in heart to the prophets and

judges), by centering on these prophets who brought God's words. During the period of the clan society,

because faith was the main concern, land had not been provided. However, in this feudal society land was

allotted as their base of living, and each tribe held its own decentralized area of land independently. The

judges and parish priests, the central figures, took on the three duties of heaven: the duty of prophets, the

duty of priests, and the duty of kings.

(3) Monarchical Society

This society came at the last stage of the foundation to receive the Messiah which was formed on the base

of the foundation of faith formed during the period of the feudal society. It was a unified society of all or

several tribes under one king. This society was in the last stage of God's providence of salvation. This type

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of society is evident in the United Kingdom and the society of the Northern and Southern Kingdoms in the

days of the Old Testament; and in the period of the New Testament, this period corresponds to the

Christian Kingdom (religiously) and the monarchical society (politically) of the modern age. However the

kings, the leaders, were not completely dedicated to God and turning their power to fulfill their own will,

they turned to Satan. Therefore this society had to be abandoned. Accordingly, the democratic society

came next. (However, in the New Testament period, the religious monarchical society does not occur

simultaneously with that of politics-we will discuss this later.)

(4) Democratic Society

The Christian monarchic society was provided by God as His last step in preparing for the Messiah.

However, when the leaders lost their faith and became selfish and greedy for power, their societies

obstructed the way to God. When this happened, God destroyed the kingdoms and then prepared the way

for all people to seek after the Messiah by their own subjectivity (original mind) and responsibility. This is

the democratic society. In respect to religion, Protestantism, which can be called democratic faith, was

brought about by the Reformation. In respect to politics, parliamentary democracy came about through the

opportunity created by the civil revolutions. (However, in this case also, the times of these two forms of

democracy are different ... this is to be dealt with later.)

Summarizing the above, religiously and politically, in the days of the Old Testament the four types of

society consecutively appeared-the clan society, the feudal society, the monarchical society and the

democratic society-and at the final stage they received Jesus Christ. However, because the Israelites did not

accept Jesus as the Messiah, the Kingdom of God was not realized on the earth but only a spiritual

kingdom was left.

Therefore, since then, the history of Christianity has progressed centered on Jesus, with the purpose of the

realization of the Kingdom of God spiritually. As a result of that, very unfortunately, they repeated the

same failures that the Israeli people had made. Accordingly the four types of society-clan, feudal,

monarchical and democratic society have again appeared in the history since Jesus.

3. From The Viewpoint Of Economy

(i) Mutual Relationships of Religion, Politics and Economy

Since the history of mankind is the history of recreation, the words of God are naturally of utmost

importance as well as the development of the spirit such as heart, personality and individuality, which are

raised by words of God. However, it is not reasonable to say that the problem of bread, i.e. the problem of

economy, can be ignored.

Man is the union of Sung Sang and Hyung Sang; therefore the problems of the spirit are never independent

of the physical or material problems. A state, which is an assembly of human beings, is just the same. The

spiritual source of a state is religion, but at the same time the economy can not be ignored as the source of

state power.

Looking at history, we can see that politics is what combines and harmonizes these two important factors,

neither of which can be ignored, i.e. religion-the life of the Sung Sang of man, and economy-the life of the

Hyung Sang of man. In the Unification view of history, we understand history from the three perspectives

of religion, politics and economy.

(ii) The Developmental Steps of Economy

How can we understand history from the perspective of economy?

Economical developments are also explained in relation to the providence of God.

(1) Slavery Society

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This society is the economic aspect of the clan society, which was the first form of society to be separated

out for God's side. Economy can not be of importance in this stage, because at that time, the situation was

entirely occupied by the power standing in opposition to God. The clans on God's side were slaves during

the Egyptian period, and in the period of the New Testament age, they were also very poor people who

were persecuted terribly by the Romans.

This was the economic situation of the slave society, the primitive age when God's side had no power in

this world and people were ignorant of the words of God and did not know the real value of man.

(2) The Economic Aspect of Feudalism

However, as time passed, the people on God's side escaped from the domination of the Egyptians and

Romans and became independent. Land was distributed as the basis of the economy. Accordingly, they

came to have land (the manors) under the lords and parish priests, and they made it their base of living.

This is the economic society of feudalism.

After this period the mutual relationships of economy, religion and politics were rather complicated, so this

point should be clarified before explaining the next step of economic development.

(iii) The Inequality of the Development of Religion, Politics and Economy in the Period of the New

Testament

In the period of the Old Testament, the economy depended entirely on the land due to the fact that industry

had not yet developed. Therefore the field of economy had never stood out independently from politics. In

relation to the economy, the monarchical society of the Old Testament days was only an enlarged feudal

society with the monarchs replacing the position of the feudal lords which had been previously occupied by

the judges. In the period during the Babylonian Exile and also in the period after Malachi when Israel was

under the dominion of other countries, the people on God's side were again living in a slave economic

society.

On the other hand, the relation between the monarchical society and the economy in the age of the New

Testament is fairly complicated.

(iv) The Development Stages of the Economy in the New Testament Age

(1) Co-existence of the Christian Monarchical Society, the Feudal Society and the Feudal Economic

System (Manor System)

With the establishment of the Empire of the Franks by Charlemagne (the restoration of the West Roman

Empire), Western Europe entered a monarchical social system in the religious field. This also happened

with the establishment of papal power. However, in the political field the Emperor could not establish the

absolute power and after his death his state was soon divided into three parts (or two, roughly speaking).

The feudal social system could not be dissolved and the manor system also remained unchanged.

Accordingly, from the coronation of Charlemagne (800) to the religious Reformation of Luther (1517),

monarchical society in the religious field and feudal society in the political or economic field co-existed. In

other words, the social development was disproportionate.

(2) Co-existence of the Religious Democratic Society, the Political Monarchical Society, and the Economic

System of Capitalism

With the corruption of Catholicism, a religious monarchy, the way to God was obstructed. Thus the

religious Reformation was started by Luther and Calvin, and Protestantism, which is religious democracy,

became the main stream of history. However in the political field, the religious Reformation stimulated

national consciousness and as a result, the kings of the nationalistic states destroyed the feudal system and

established absolute monarchies. They cooperated with the owners of industries who had become

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economically rich and powerful because of the development of the productive forces. In other words, the

change in the political field came one step later than the change in the religious field. It should be noted

that the initial stage of capitalism, in which the new bourgeois personally increased their private possession

of capital, is the phenomenon which corresponds with the feudal age in which the lords similarly increased

their private possession of land. In other words, the capitalism of the initial stages, can be called a

"feudalism of capital.

(3) Co-existence of Political Democracy and Economic Monarchy (Imperialism)

Following the period explained above, the monarchs became so rigid that freedom of belief and the

development of the economy were disturbed. Thus democratic revolutions (bourgeoisie revolutions) took

place here and there. Accordingly, the monarchical system changed to the democratic system in the

political field. However in the economic field, monopolies developed so remarkably that the capitalistic

economy changed rapidly to become an imperialistic, that is, monarchy-like system of economy. This

follows the law of historic development that a monarchical society always comes after a feudal society.

Since early capitalism was "a feudalism of capital", the "monarchy of capital", or imperialism, which was

the monopolistic stage of capital, came as the next stage.

(4) From Economic Monarchy (Imperialism) to Economic Democracy (Socialism)

However, imperialism collapsed because of the World Wars and the world economy began to move toward

economic democracy, that is, the socialistic system. Thus not only communistic socialism but also

democratic socialism, Catholic socialism, Protestant socialism, neo-capitalism, nationalistic capitalism and

the welfare-state, came to occupy the mainstream of economy as well as economic thought. These

phenomena also show that history followed the order of social development, that is, it went from feudal

society to monarchical society to democratic society.

In other words, socialism, which is a "democracy of capital" came after imperialism which was a

"monarchy of capital." (We should note however, that here socialism refers to an economic democracy

which is completely incompatible with communism which is a dictatorship.)

Since the foundation to accept the Messiah at the time of Charlemagne failed to be established, it became

impossible to integrate society. It is interesting that the change in the religious society was followed by the

change in the political society one step later, and the change in the political society was followed by that in

the economic society one step later too, and each change in society was similar to the other changes in the

characteristics of each stage. (See Figure 20, "Historical Changes in the Christian Cultural Sphere") The

first reason for this is that in the days of the New Testament, unlike those of the Old Testament, the scope

of the Central Providence had been enlarged to the whole of western Europe so that it was difficult for the

providential central person to control the whole area. (This was the co-existence of the religious

monarchical society and the political and economic feudal society.) The second reason is that although

there is no nationalism in religion, politics and economy have been greatly influenced by national

consciousness. (This is the co-existence of religious democracy and political monarchism.) The third

reason is that the great development of the productive forces made capital (money and machines) more

important than land. (This is the co-existence of political democracy and economic imperialism.)

Standing on the mutual relations of religion, politics and economy mentioned above, let us explain the

latter half of the stages of economic development.

Capitalistic Society ("Feudalism of Capital")

This is the economic basis for the period of political transition from the feudal society to the monarchical

society. The reason this kind of economic system developed is that, as mentioned above, the main property

of individuals changed from land to capital due to the development of the productive forces and the private

possession of capital. In other words, this feudalism of capital developed due to the development of

individualism. The feudalism based on land ownership changed to a feudalism based on capital ownership

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Fig. 20 Historical Changes in the Christian Cultural Sphere

Imperialistic Society ("Monarchy of Capital")

This is a further developed stage of the above-mentioned capitalistic economy; as the private possession of

land was monopolized and unified by the monarchs, so the private possession of capital was monopolized

by a few financial capitalists to bring about the stage of monarchy of capital. At this stage, struggles for

colonies took place among the imperialistic powers. It should be noted here that Western European society

is composed of the countries of the Central Providence, which have the great mission of the propagation of

Christianity. Thus when we view economy, it should not be separated from the developments in politics

and religion. The political and economic struggles for the colonies were evil in the sense that they brought

about monopolies of capital and the undeveloped countries were victims of aggression and exploitation.

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However at the same time, it is also possible to think that through these struggles, God has propagated

Christianity all over the world and unified a large area of the world into the Christian cultural sphere. In

this way, the struggles for the colonies have providential significance.

Socialism ("Democracy of Capital")

However, since contributing to the propagation of Christianity, imperialism has not contributed to the

Providence at all. Furthermore, because it continued to exploit the people and smaller nations, God finally

destroyed this economic system (imperialism). We think that the appearance of various social systems and

the emancipation of colonies after World War II are expressions of God's will.

What kind of economic society will appear after the present socialistic society (including Keyne's revised

capitalism)? Is it the communistic society that communists assert? Absolutely not. Soviet communism,

which is the most developed one today, shows on the one hand many evils and is gradually retreating from

economic liberalism, and on the other hand it adopts a political dictatorship. Then what will the future

economic society be like? At least one point is sure. The future society will be a society brought about by

God's Providence, a society of good and a society which is harmonized politically and economically based

on peaceful order and equality. Such a society is the "Heavenly Familial Society", which is also the society

of co-life, co-prosperity and co-justice. In other words, it is the familial society expanded to a world-wide

scale. As to the concrete details of this society, we plan to write supplementary volumes on its political and

economic aspects after further studies have been completed,

Section G - History and Culture

History is the history of culture. Man must first construct a culture in order to form a society. Accordingly,

to live a social life means to construct a culture. The process of the change of this culture is history. So

finally, let us discuss the relationship between history and culture.

1. The Central Providence And Peripheral Providence In Cultural History

(i) The Central Providence of Cultural History

All the creation is governed by the law of dominion of the center and the law of creation from one.

Therefore, cultural history is also divided into central and peripheral cultural histories.

Viewed from the Principle of Restoration, the center of history is the cultural history of the Israeli people.

The Israeli cultural history, which starts from Abraham, is the so-called Hebrew culture or Hebraism. This

culture moved to Rome to become Christian culture. Geographically, the Christian culture is the culture of

Western Europe which as a result, we believe to be the center of world cultural history.

(ii) Peripheral Providence

On the other hand, the Oriental and Islamic cultures are regarded as peripheral providence. Therefore, the

changes of history in those areas are not as regular as those in the Judeo-Christian cultural area.

However, although they are peripheral, the Oriental and Islamic cultures are the same as the Judeo-

Christian culture in the fact that history is the history of re-creation by the Word. Hence, various sages,

wise men and righteous persons have appeared to show the way to the people.

In the peripheral providence also, the laws of creation are working just as in the Central Providence in the

West. Also, though not as strictly as in the Central Providence, the law of indemnity and the law of

separation can be seen to be in operation. Since culture centers around the Word (thought and religion), we

can say that cultural history corresponds with religious history (history of thought)

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2. Sung Sang Culture And Hyung Sang Culture

Like any other phenomena, history has two sides: Sung Sang and Hyung Sang. Originally the two aspects

should have been unified, but by the fall of man, the two were controlled by different subjects (different

peoples or states) which often were opposed to each other.

(i) Hebraism and Hellenism

In the Central Providence, the Hebrew culture (Hebraism) is the Sung Sang culture and Greek culture

(Hellenism) is the Hyung Sang culture.

Why so? Because Greek mythology is based on polytheism which does not admit the one and only God

and as such is almost the same as atheism. Moreover, the Hyung Sang aspects of culture such as science,

art and mathematics concerning natural circumstances were developed greatly in Hellenism. On the other

hand, these were not as developed in Israel, but the Israeli people have the Sung Sang culture centering on

the religion of and literature about the sole creator, God.

Originally these two cultures should have been complementary to each other, and eventually a complete

culture will finally be developed through the G-T action of the two. Even though on the one hand, these

two cultures have interacted and depended on each other, on the other hand, because of the fall, they have

struggled with each other until today.

Christian culture based on the Hebrew culture moved to Rome, where it interacted and unified with Greek

culture to become Roman culture.

In the Middle Ages, the culture stemming from Israel became powerful in western Europe and formed

Christian culture, while the traditional culture of Greece, which lost favor in Western Europe, was

propagated in the Islamic world and greatly influenced the life there.

In modern times, the Renaissance emerged out of the culture stemming from Hellenism and the

Reformation came out of the culture stemming from Hebraism. Today, the tradition of Greek culture

(Hellenism) has led to the communistic culture via the Enlightenment, while the Hebraic culture has

flowered into the Christian culture. At present, these two cultures are opposed to each other.

(ii) The Sources of the Two Cultures

As stated above, if we seek for the source of western culture, which is the Central Providence, we will

reach the two cultures of Hebraism and Hellenism. Why then were these cultures born, and why do they

still oppose each other without harmonization?

In order to clarify this, let us go back further to the origins of these two cultures. Before Greek civilization,

there was Aegean civilization and before this, the Egyptian and Syrian civilizations. Between these two,

the Egyptian civilization had greater influence on the Aegean and Greek civilizations. When we investigate

who was leading the civilization of Egypt, we find that it was the Hamitic people who had created it.

On the other hand, before the Hebrew civilization there was the Syrian civilization in which Abraham

lived. Pushing further back chronologically, before the Syrian civilization there was the Accadian

civilization, and before that, the civilization of Babylonia which was preceded by that of Sumer. It is not

too clear where the Sumer people came from but it seems however, that the Semitic people contributed to

their development.

If so, it becomes clear that it was the Hamitic and Semitic peoples respectively that were closely connected

with the creation and advancement of these two civilizations.

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According to the Bible, both the Hamitic and Semitic peoples are descendants of Noah, namely of Ham

and Shem, who were the sons of Noah.

Thus in our search we have unexpectedly entered the world of Genesis in the Old Testament. The

Unification view of history based on the Unification Principle starts its work by clarifying the historic laws

hidden in the Old Testament. The key for clarifying the problem of opposing cultures lies in the theory of

the fall of man, but there is not time now for introducing this theory philosophically. In later publications

however, the studies for which will soon be completed, we shall explain this question in detail. Here we

only suggest the whereabouts of the source of the problem.

(iii) The Termination of History is a Unified Culture

To conclude then, history is divided into Sung Sang and Hyung Sang cultures. These two cultures are

generally opposed to each other though there is some interaction or interchange between the two. How can

we reson the opposition? For this purpose, religion and science must be unified to become a unified culture

by the combination of both truths, namely religious truth and scientific truth (see Divine Principle). The

Unification Principle and Unification Thought have been established to solve this problem. Since human

culture is based on thought, it will be possible to form a unified culture, in which both the Sung Sang and

Hyung Sang are combined, only when a unification of thought is established.

History has now advanced to the point where it is possible to realize this unified culture. We now face a

wonderful new cultural age which is beyond our imagination. We firmly believe that the two opposing

trends which have not been able to cooperate with each other for several thousand years will be united with

each other in the new age and form the reality of this culture. Furthermore, not only the cultures stemming

from Greece and Israel, but also the Oriental and Occidental cultures will surely be united. There will,

without fail, in the not too distant future appear a movement which will unify those cultures, namely the

movement of the "New Renaissance" or "Unification Renaissance."