Explaining Unification Thought
Unification Thought Institute New York
ISBN 0-9606480-0-3
Library of Congress Catalog Card Number: 80-54858
Unification Thought Institute
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New York, N.Y. 10001
©1981 by Unification Thought Institute. All rights reserved.
Scriptural quotations are from the Revised Standard
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Printed in the United States of America.
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Short Contents
Preface xvii
Introduction xxi
1 Theory of the Original Image 3
2 Ontology 45
3 Theory of Original Human Nature 97
4 Epistemology 133
5 Logic 171
6 Axiology 199
7 Theory of Education 215
8 Ethics 231
9 Theory of Art 245
10 Theory of History 279
11 Methodology 327
Contents
Illustrations xv
Preface xvii
Introduction xxi
1 Theory of the Original Image
I. The Cause of the Universe—Various Viewpoints 3
II. The Contents (Attributes) of the Original Image 6
A. Divine Image 6
1. Sung Sang and Hyung Sang 6
a. Sung Sang 6
b. Hyung Sang 10
c. Difference 13
d. Remarks 6
2. Positivity and Negativity (Yand and Eum) 17
3. Individual Images 18
B. Divine Character 21
1. Heart 21
2. Logos 23
3. Creativity 26
C. Summary of the Contents (attributes) of the Original Image 28
III. Structure of the Original Image 28
A. Quadruple Base 28
1. Quadruple Base 28
2. Identity Maintaining and Developing 31
3. Inner Structure of the Logos 34
4. Quadruple Base and Real Problems 37
B. Chung-Boon -Hap Action 38
C. Structural Unity of the Original Image 39
IV. Critique of Traditional Philosophies 41
A. Marxist Philosophy 41
B. Philosophies of Life 43
2 Ontology
I. Individual Truth Body 45
A. Universal Image 45
1. Sung Sang and Hyung Sang 45
2. Positivity and Negativity 51
3. Logos and Positivity and Negativity 54
4. Subject and Object 57
5. Difference Between Unification Thought and Traditional Philosophy Regarding the Concept of ‘Subject and Object’ 58
a. Traditional Philosophy 58
b. Unification Thought 60
c. Types of ‘Subject and Object’ in Unification Thought 60
6. Paired Elements and Opposing Elements 61
B. Individual Image 68
1. Location and Monostratic Nature 68
2. Individualization of the Universal Image 72
3. The Individualization of Chung-Boon-Hap Action 72
4. Individual Image, Idea and Concept 73
5. Universal Image and the Individual 74
6. Individual Image and the Environment 75
II. Connected Body 76
A. Connected Body and Dual Purposes 76
B. Connected Body and the Original Image 79
III. Existing Mode and Existing Position 80
A. Existing Mode 80
B. Existing Position 83
C. Various Types of Circular and Developing Motion 84
1. Circular Motion 84
2. Development and Spiral Motion 85
3. Direction of Developmental Motion 87
4. Purpose and Direction 89
IV. Cosmic Law and a New View of Value 91
A. Seven Natures of Cosmic Law 91
1. Correlative Elements 91
2. Purpose and Centrality 91
3. Order and Locality 91
4. Harmony 91
5. Individuality and Relationship 92
6. Identity-Maintenance and Development 92
7. Circular Motion 93
B. Establishment of a New View of Value Based on Cosmic Law 93
3 Theory of Original Human Nature
I. Task of the Theory 97
II. Original Human Nature 99
A. A Being with Divine Image 99
1. United body of Sungsang and Hyungsang 99
2. Harmonious Body of Positivity and Negativity 101
3. A Being With Individuality 103
B. A Being with Divine Character 104
1. Heart 105
2. Logos 106
3. Creativity 107
C. A Being with Position 108
1. Object-Position 108
2. Subject-Position 109
3. Position of Mediator 112
D. Conclusion 113
III. Critique of Existentialist Views of Man 114
A. Soren Kirkegaard 114
1. View of Man 114
2. Critique 117
B. Friedrich Nietzsche 119
1. View of Man 119
2. Critique 121
C. Karl Jaspers 123
1. View of Man 123
2. Critique 124
D. Martin Heidegger 126
1. View of Man 126
2. Critique 127
E. Jean-Paul Sartre 129
1. View of Man 129
2. Critique 130
F. Unification Thought and Existentialist Philosophy 131
4 Epistemology
I. Traditional Epistemologies 133
A. Source of Cognition 133
1. Empiricism 134
2. Rationalism 135
B. Essence of the Object of Cognition 136
1. Realism 136
2. Subjective Idealism 136
C. Method of Cognition 138
1. Kant’s Transcendental Method 138
2. Dialectical Method of Marxism 142
II. Unification Epistemology 143
A. Source of Cognition 143
B. Essence of the Object of Cognition 144
C. Necessary Conditions For Cognition 145
1. Content and Form 145
2. Autonomy of the Principle and Protoconsciousness 146
3. Form and Category 148
D. Method of Cognition 152
1. Give-and-Take Between Subject and Object 152
2. Activeness of Subject 154
3. Priority and Development of Prototypes 156
III. Cognition and Physiology in Unification Epistemology 157
A. Mind and Brain 158
B. Inner World and Cybernetics 161
C. Transmission of Information 167
D. Spiritual Cognition 168
IV. Critique of Epistemologies 168
A. Kant 168
B. Marx 169
5 Logic
I. Traditional Logic 171
A. Formal Logic 171
1. Basic Principles of Thinking 171
2. Concept 172
3. Judgment 173
4. Inference 173
B. Dialectical Logic 174
1. Hegel 174
2. Marx 177
C. Symbolic Logic 178
D. Transcendental Logic 178
II. Unification Logic 179
A. Basic Standpoint 179
1. Starting Point and Direction of Thought 179
2. Standard of Thinking 179
3. Interrelated Fields 180
B. Logical Structure of Original Image 180
C. Two Stages in Thinking and the Formation of Quadruple Bases 182
D. Basic Forms of Thinking 185
E. Basic Law of Thinking 187
III. Critique of Traditional Logic 190
A. Formal Logic 190
B. Symbolic Logic 190
C. Hegel’s Logic 192
D. Materialistic Dialectic 194
6 Axiology
I. Necessity of Axiology 199
A. To Prepare for Future Society 199
B. To Save World from Confusion 200
C. To Unify All Traditional Cultures 200
II. Axiology and the Meaning of Value 200
III. Theoretical Foundation of Axiology 201
IV. Types of Value 203
A. Trueness, Goodness, and Beauty 203
B. Love 204
C. Holiness 205
V. Essence of Value 205
A. Purpose of Creation 205
B. Give-and-Take Harmony Between Correlative Elements 206
VI. Determining Actual Value and the Standard of Value 206
A. Actual Value 206
B. Standard of Value 208
VII. Values in Today’s World 210
A. Weakness in Traditional Views 211
B. Establishment of New View 212
7 Theory of Education
I. Fundamentals of Education 215
II. Method of Education 221
A. Education of Heart 221
B. Education of Norm 225
C. Education of Dominion 226
D. Ideal Image of Man 227
E. Goal of Education 229
F. Unity and Individuality 229
8 Ethics
I. Unification Ethics 231
A. Foundation of Unification Ethics 231
B. Ethics and Morality 232
C. Quadruple Base and Ethics 233
D. Ethics, Order, and the Heavenly Way 236
1. Ethics and Order 236
2. Ethics and the Heavenly Way 237
E. Order and Equality 238
II. Critique of Traditional Views of Goodness
A. Bentham’s View 241
B. Kant’s View 242
9 Theory of Art
I. What is Art? 246
II. Joy and Resemblance 247
A. Resemblance and Prototype 248
B. Sung Sang Resemblance 249
C. Hyung Sang Resemblance to the Sung Sang of a Work of Art 250
III. What is Beauty? 251
A. Definition of Beauty 251
B. Determination of Beauty 252
C. Cause of the Feeling of Beauty- Harmony 255
D. Relationship Between Beauty and General Values 256
IV. Types of Beauty 257
A. Kant’s Classification 258
B. Unification Thought View 258
V. Dual Aspects of Artistic Activity and of Purpose and Desire 261
VI. Requisites for Creative Activity 263
A. Subject Requisites (Artist) 263
1. Establishment of Motive, Theme and Plan 263
2. Attitude of the Artist 264
3. Individuality 265
B. Object Requisites (Work of Art) 266
C. Technique and Method of Creation 266
1. Technique 266
2. Formation of Outer Quadruple Base 267
3. Method 269
VII. Requisites for Appreciation 270
VIII. Unity in Art 272
IX. Art and Ethics 274
X. Critique of Socialist Realism 275
10 Theory of History
Introduction
I. Traditional Views 282
A. Cyclic View 282
B Providential View 282
C. Progressive View 283
D. Revolutionary View 284
E. Philosophy-of-Life View 285
F. Cultural View 286
G. Providential View and Revolutionary View 290
1. Beginning of History 291
2. Motive Power of Development 291
3. Opponents and Struggle 291
4. Events At the End of History 292
5. Ending of History 292
6. New World After the End of History 292
II. Unification View of History 293
A. Fundamental Points 293
B. Origin, Direction, and Goal 294
C. Laws 296
1. Laws of Creation 296
a. Correlativity 297
b. Give-and-Take Action 298
c. Dominion of the Center 299
d. Completion Through Three Stages 302
e. Period of the Number Six 303
f. Responsibility 306
2. Laws of Restoration 307
a. Indemnity 307
b. Separation 307
c. Restoration of the Number Four 309
d. Conditioned Providence 310
e. False Preceding the True 312
f. Horizontal Reappearance of the Vertical 313
g. Synchronous Periods 314
D. Basic Laws of Historical Change 315
1. Development and Give-and-Take; Turning and Repulsion 315
2. Willed Action 320
E. Cultural History 321
11 Methodology
I. Historical Approaches 327
A. Heraclitus (Dynamic) 327
B. Zeno of Elea (Static) 328
C. Socrates (Dialogic) 329
D. Plato (Classification of Idea) 330
E. Aristotle (Deductive) 330
E Bacon (Inductive) 331
G. Descartes (Methodical Doubt) 332
H. Hume (Idealistic Empiricism) 332
I. Kant (Transcendental) 333
J. Hegel (Idealistic Dlalectic) 334
K. Marxism (Materialistic Dialectic) 335
L. Husserl (Phenomenological) 336
M. Analytic Method 337
II. Unification Methodology - Give-and-Take Law 338
A. Kinds of Give-and-Take Action 338
1. Identity-Maintaining and Developing 339
2. Inner and Outer 341
B. Sphere of Give-and-Take Action 343
C. Types of Give-and-Take Action 345
1. Bilateral Autonomic 345
2. Unilateral Autonomic 345
3. Unconscious 345
4. Heteronomous 346
5. Contrast (Collation) 346
D. Characteristics of Give-and-Take Action 347
III. Critique of Traditional Methodologies 347
A. Heraclitus 347
B. Zeno 347
C. Socrates 347
D. Plato 348
E. Aristotle 348
E. Bacon 348
G. Descartes 349
H. Hume 349
I. Kant 349
J. Hegel 350
K. Marxism 351
L. Husserl 352
M. Analytic Method 353
A Concluding Remark 354
Appendix: Various Types of Category 357
Illustrations
1. The Universal Prime Force Acting Between Subject and Object 12
2. The Absolute God and the Appearance of His Dual Characferistlcs in the Phenomenal World 15
3. Sung Sang-Hyung Sang and Positivity-Negativity Relationships 18
4. Inner Quadruple Base and Outer Quadruple Base 30
5. Identity-Maintaining Quadruple Base and Developing Quadruple Base 32
6. The Two-State Structure of Creation 36
7. Stepped Structure of Sung Sang and Hyung Sang in Existing Beings 47
8. Positivity and Negativity as the Attributes of Sung Sang (Mind) and Hyung Sang (Physical Body) of Man 52
9. Subject and Object Elements in All Levels of Individual Truth Bodies 59
10. Paired Elements and Opposites 65
11. Step By Step Creation From Protozoa to Mankind 70
12. Connected Body and Dual Purposes 78
13. Vertical and Horizontal Orders in the Cosmos 94
14. Vertical and Horizontal Orders in Human Society 95
15. A Model of the Origin of Protoconsciousness 148
16. Give-and-Take Action Between Subject and Object in Cognition 153
17. Cognition Through the Formation of A Quadruple Base 154
18. Division of Work in Man’s Cerebral Cortex (Left Cerebral Hemisphere) 159
19. The Neocortical System, Limbic System, Brain Stem, and Spinal Cord System 163
20. Pathway For Stimuli and Responses of the Upper and Lower Nerve Centers 164
21. The Inner Developing Quadruple Base 181
22. The Outer Developing Quadruple Base 183
23. Spiral Development in Rational-Stage Thinking 185
24. Collation-Type Give-and-Take Action Between Two Propositions 189
25. Logical, Cognitive, Dominating, and Existing Structures 191
26. A Comparative View of Unification Logic, Formal Logic, Materialistic Dialectical Logic, and Transcendental Logic 197
27. Determining Actual Value 208
28. Appreciation and Cognition Through Give and-Take Action Between Subject and Object 249
29. Sung Sang Resemblance and Hyung Sang Resemblance to Sung Sang 250
30. Varieties of Beauty 258
31. The Two-Stage Structure in the Creation of A Work of Art 268
32. History and the Struggle Between Good and Evil 320
33. The Streams of Hebraism and Hellenism 325
34. The Quadruple Base and Chung-Boon-Hap Action 339
35. The Inner Quadruple Base and the Outer Quadruple Base of A Family 342
36. Examples of Inner Quadruple Bases and Outer Quadruple Bases 342
37. The Give-and-Take Action Between Man and the Creation, and Between Men 344
38. The Give-and-Take Action in Man’s Mind 344
39. Give-and-Take Action Through Dialogue 348
40. Kant’s Transcendental Method (in Unification Notation) 351
41. The Dialectic of Thesis-Antithesis-Synthesis 351
42. Husserl’s Phenomenological Method and Its Correspondence in Unification Thought 353
Preface
The primary object of Explaining Unification Thought is to set forth a philosophic application of the teachings of the Reverend Sun Myung Moon. It is intended as a presentation of Unification Principle as a philosophical system, comparing it with traditional thought systems. The material is presented in the form of a lecture series; I hope to be able to publish a more academic edition in the near future.
Dogmatic certainties have no place in philosophical discussions; yet this book will show, I am sure, that the teachings of the Reverend Sun Myung Moon do bring new and fresh insights into old philosophical questions. I have decided to publish it for three major reasons: first, to prepare Unification Thought to become—as I hope it will—a guiding light for every philosophical field, and thus for all mankind; furthermore, to provide an effective way to overcome communist ideology, which has eroded every philosophical field; finally, to manifest the comprehensive nature of Reverend Sun Myung Moon’s thought, as well as its applicability to all philosophical areas.
Today we are fighting an ideological war. With so many different kinds of philosophical outlooks on life calling us from all directions, we must be well-equipped with clear ideas in order to maintain a course of righteousness. My aim has been to satisfy the needs of persons that are sincerely looking for truth, in order to prepare them for the task they are called upon to fulfill today: to help build a world of true peace, harmony, and happiness for all mankind.
Part of the material presented here grew out of several seminars for Unification Church staff members, conducted in Tokyo, Japan, and in Seoul, Korea, as well as out of my own personal reflections in the course of several years. A seminar for Japanese staff members was held in Tokyo in April 1974; again for Japanese staff members, in Seoul, in June 1977; for Korean staff members, in Seoul, in May 1979; for Japanese staff members, in Tokyo, in September 1979; finally, for Western staff members, in July and August 1980.
I treated part of the material contained here at the various seminars, but part of it developed in the process of preparing this edition. This is hardly surprising. Since the Unification Principle has such a broad applicability, continuous development is to be expected. My chief concern in this text has been to preserve the integrity of the core of the Unification Principle, while seeking for wider and wider application of it to philosophical areas. While substantially identical with my other book, Unification Thought (New York: Unification Thought Institute, 1973), the present book differs in scope, including new chapters, new concepts, and new expressions of old concepts.
Four new chapters have been added: “Logic,” “Theory of Education,” “Theory of Art,” and a newly constructed “Methodology.” Furthermore, “Theory of the Original Image,” previously dealt with as a section of “Ontology,” has now become a chapter by itself. Thus, the book has now eleven chapters, covering almost all fields of traditional philosophy.
The ideas set forth here represent an effort to compress twenty-four years of study and reflection I have had the opportunity to do after becoming a follower of the Reverend Sun Myung Moon. There has been a growing interest in Unification Thought in Korea, Japan, the United States, and other countries. I have, therefore, continued to deepen and strengthen the content of this thought. Reverend Sun Myung Moon’s guidance has been invaluable at every step of the way. He has often instructed me, providing clear answers to questions about the Unification Principle and other matters. He showed me such amazing instances of give-and-take action, that again and again I was surprised at his superior, high-level thought.
A large part of the material of the present book was translated from the Japanese edition of Explaining Unification Thought. The contents, however, have been expanded with material given in seminars after the Japanese book was published; moreover, the literary expression has been greatly improved upon, through several consecutive revisions.
I am deeply grateful to the Reverend Sun Myung Moon, the originator of the Unification Principle and Unification Thought, without whose support, guidance, and loving encouragement this work could never have been completed.
Until a more academic edition is published, I trust that this book will be of help to readers in their effort to understand Unification Thought.
I pray for your happiness and health.
Sang Hun Lee
President, U.T.I.
Introduction
I. Unification Thought and the Unification of Thoughts
What is Unification Thought? Some say that it is the unification of traditional thoughts; others, that it is a system of ideas based on the Unification Principle.1 Since the purpose of the Unification Principle is to unify religions and thoughts, both opinions are acceptable. Unification Thought, then, which is based on the Unification Principle, also addresses itself to the unification of thoughts. It is not formed, however, from the synthesis of traditional thoughts; it is a new-dimensional, revealed thought, which encompasses traditional thoughts.
Since man is fallen, or separated from God, his thought has become profanized, or separated from “heavenly” thought. Many thinkers have formed their philosophies according to the needs of their age and environment. Their thoughts can be viewed as making a kind of lineal movement, although they themselves were not aware of it. This movement, ascending with each new age, has formed a kind of ladder, or a set of stairs, which extends from earth to heaven. Each thought—be it Plato’s, Kant’s, or Hegel’s—forms a rung of the ladder, or a step of the stairs. Thinkers throughout history have searched for the truth, the heavenly thought, ascending these stairs step by step.
The unification of thoughts is the ordering of thoughts, or the forming of “stairs of thought.” The purpose of Unification Thought is to complete this process, and to answer the fundamental questions that traditional thoughts have left unanswered.
Traditional thoughts, of course—those of Plato, Aristotle, and others—have not disappeared, but are still alive today. All the past thoughts, which have appeared vertically in the time axis, can be arranged horizontally, constituting a portion of the new thought.
Plato’s theory of Idea corresponds to the Inner Hyung Sang of God in Unification Thought; Aristotle’s form (eidos) and matter (hyle) correspond—not exactly, but approximately—to the Sung Sang and Hyung Sang2 in Unification Thought; Thomas Aquinas’s concept of God can be traced back to the Logos of the Greek philosophers, especially Aristotle. With regard to the concept of God as Logos, we must say from the viewpoint of Unification Thought, that Aquinas considered only the Sung Sang aspect of God, neglecting His Hyung Sang aspect.
Hegel’s absolute spirit (Absoluter Geist) also corresponds to the Sung Sang. Descartes, who said, “I think, therefore I am” (Cogito, ergo sum), doubted the existence of all things; for him, only thinking remained as proof of one’s existence. Thinking itself belongs to the inner Sung Sang of God, in Unification Thought.
Locke’s empiricism, dealing with experiences and sensations, corresponds to the part of Unification Epistemology dealing with the Hyung Sang aspect of all things. Marx said that the origin of the universe is matter, which corresponds to the Hyung Sang of God in Unification Thought.
Li (理), in the Oriental Li-ch’i theory (理 気 說), corresponds to reason in the Sung Sang; and Ch’i (気) corresponds to the Hyung Sang in the Original Image.
Unification Thought, then, contains the essence of past thoughts—it does not nullify them. It is not, however, the result of their synthesis. The essence of it has been presented by the Reverend Sun Myung Moon, as he received it through revelation.
II. Solving Man’s Problems
Another important point we must consider is the purpose for which the various thoughts have appeared. In every age, both in the Occident and in the Orient, people have searched for a thought to solve their problems—political, economic, educational, familial, and so on. Quite obviously, however, these problems have not been solved at the roots, although valiant stop-gap efforts have been made. New problems have appeared one by one, becoming progressively more complicated than the old ones.
Nevertheless, we cannot give up with a shrug of resignation. Man will always seek a solution to his problems, in order to realize peace, happiness, and well-being. It is important, though, to analyze the problems themselves—not just their manifestations. In Unification Thought, the first problem is that of “existence,” and the second concerns how all existing beings interrelate, i.e., the problem of “relationships.”
Using politics as an example, the first problem is what the policies of a nation should be; the second concerns how the relationships between the different parties, the different politicians, and between the government and the people should be. In the field of economics, what should the economies of, for example, Korea, Japan, the USA, and even the whole world be like? Then, what should the relationship between various types of enterprises, between manufacturer and consumer, between economy and science, between economy and politics, and so on, be like? Similarly in education, what should the education of Korea, Japan, the USA be like? What should the relationships between teacher and student, between teacher and teacher, between teacher and parents-what should all these relationships be like? Furthermore, what should the relationship between education and other fields be like? In society, consider how the society should be, and what the relationships between societies and between members of the society should be like. Consider what a family should be, and what the relationships between members of a family—parents and children, husband and wife, child and child—should be like. What should an individual be like? What should his relationships with others be like? As we can see, every problem can be classified either under “existence” or under “relationship.” The fact that no thought has ever actually solved mankind’s problems indicates to us that these two problems have not yet been solved.
It is the position of Unification Thought that national and societal problems have been caused by “non-principled” man, or fallen man, for societies and nations are formed of such people. Natural phenomena, operating in accordance with cosmic principles, do not reflect those problems. Clearly, man has become a non-principled being. If it is certain that today’s problems have been caused by non-principled men, the solution to the problems, then, is to change non-principled man into principled man.
What do we mean by principled man? The Unification Principle, quoting the Bible, says that man is created in the image of God. We must, therefore, understand the Original Image, in order to understand correctly what the principled existence and relationships of man should be, even in the levels of family, society, nation, and world.
We come to the conclusion that we must understand God, in order to solve today’s increasingly complicated problems at their roots. A great number of theologians have written about God, not for the purpose of solving real problems, but just to present the results of their research. The explanation of God in Unification Thought is presented for the purpose of solving real problems, and not as a mere religious doctrine.
People often try to solve today’s problems through science, or common sense, without making any reference to God, assuming that the theory of God has nothing to do with reality. We will not, however, be able to find a basic solution to our problems, unless we deal with God correctly. Kant, Hegel, and others dealt with God, but were not able to find complete answers. In contrast, Unification Thought presents the Theory of the Original Image, in order to do just that.
Neither school teachers nor university professors can give adequate guidance to today’s youth—who have fallen into a crisis of values—since they themselves do not know what a principled man or a principled society is. We can repair a broken watch if we understand how it is supposed to function; a doctor can cure his patients because he knows what a healthy man is like. Similarly, we can guide an immoral man into a life of righteousness only if we know what man’s original or principled state is supposed to be. Going one step further, we can build the original ideal world only if we know the original ideal for the family, society, nation, and world.
Endnotes
1. In Explaining Unification Thought I would like to use the term “Unification Principle,” instead of “Divine Principle.” The expression “Divine Principle” does not convey the exact meaning of the Korean expression Tong-Il Wal-Ni, where Tong-Il means “Unification” and Wal-Ni means “Principle.” Thus, “Unification Principle” is a more correct translation.
2. Sung Sang and Hyung Sang, used throughout this book, are Korean terms and can be roughly translated as “internal character” and “external form.” They will be explained in detail in ch. 1, sec. 2, (1) d.