7 Theory of Education

Why do we need a new theory of Education? First, we must prepare ourselves for the future world, which is a world of sincerity, without falsehood or hypocrisy. Second, we must save today’s education from its present state of confusion. Since there is no such thing as an established ideal of education, a large number of teachers and educators today have lost their sense of direction in their educational activities. To an alarming degree, the duties of teachers and students are being neglected, and the dignity of teachers has deteriorated. Numerous schools have become a kind of market place for selling and buying knowledge and technique; universities are sometimes made into hotbeds for riots and political demonstrations. Moreover, existing theories of education have not availed against such problems. Third, we must overcome the communist theory of education. Communists—especially Lenin—look upon education in democratic society as bourgeois education, favoring a policy of obscurantism, while teachers in democratic society work only for the sake of the bourgeoisie. Lenin said that schools in capitalist society are no more than tools in the hands of the ruling class. In communist societies, they say, education should be a tool for the proletariat. Unless we can prevail over such ideas, it will be difficult to establish the original society we hope to see.

I. Fundamentals of Education

Two basic points make up the fundamentals of the Unification theory of education. First, God created everything to resemble Him; it was a creation of resemblance, or similarity. Second, a certain period of time is necessary for the growth of created beings.

As explained in “Theory of the Original Human Nature,” man was created resembling God directly—i.e., resembling God’s Divine Image and Divine Character. The Divine Image is Sung Sang and Hyung Sang, Positivity and Negativity, and Individual Image; the Divine Character is Heart, Creativity, and Logos. In God, Sung Sang and Hyung Sang are engaged in harmonious give-and-take action centering on Heart. Man’s Sung Sang (spirit-mind) and Hyung Sang (physical mind) should enter into give-and-take action centered on Heart, to form a perfect union. Man should resemble the perfection of God. Jesus said, “You, therefore, must be perfect, as your heavenly Father is perfect.” (Matt. 5:48) Man’s spirit-mind strives for spiritual value, whereas his physical mind is concerned with physical life. As the spirit-mind is in the subjective position, man should strive primarily for the perfection of his character through spiritual value.

Second, man should exhibit God’s multiplication, which is the harmonious union of positivity and negativity. Just as Adam and Eve were created as the result of this harmonious union, centering on Heart; husband and wife should similarly unite and bear children, forming a family filled with love.

Finally, man must resemble God’s nature of dominion, or His Creativity. God created man and all things with love and intended to dominate them with love. Man, in turn, has been given creativity by God so that he, also, can create and dominate things with love. Man dominates things through manifesting his creativity.

To dominate does not mean merely to manage or control; it implies the use of creativity, which can be applied in a large number of ways. Farmers, for instance, cultivate their crops creatively, thinking up new ideas to increase the productivity of their fields. This is dominion over land. In factories, workers use machines to convert raw materials into different products. This is dominion over material and machines. In commerce, one cannot prosper without new and creative ideas. Fishermen exercise dominion over the sea; lumberjacks, over mountains and trees. In short, farming, manufacturing, commerce, fishing, forestry, and so forth, are manifestations of dominion, and each one of them requires creativity.

Thus, to resemble God is to resemble His perfection, His multiplication, and His nature of dominion. In other words, it is to resemble the give-and-take action between His Sung Sang and Hyung Sang and that between His Positivity and Negativity. It is also to resemble His Creativity.

Positivity and negativity do not function independently of Logos (reason-law). Accordingly, the give-and-take action between husband and wife, must, likewise, be based on Logos. In other words, their principled responsibility, either as a husband or as a wife, is determined by Logos, or reason-law.

The unity of man and woman is not merely biological; it is the unity of Logos. Resembling God’s multiplication, therefore, refers to resembling not only His harmony of Positivity and Negativity, but also His Logos. That man has been created to resemble God does not mean that he does so completely at the moment of birth; he must first grow up to be an adult. In order to grow, he needs a certain period of time. If man were not corporeal, conceivably he might resemble God immediately upon being created; but he does have a physical body and is subject to the restrictions of time and space.

A flower does not suddenly bloom soon after the seed is sown; it needs time, as well as water and fertilizer. After spring and summer have passed, and autumn comes, the flower we have been waiting for finally appears.

Likewise, even if God longs for the appearance of a man who is a substantial object fully resembling Him, such an individual cannot appear immediately. He needs to grow first. In order to become perfect, he must grow through the three stages of formation, growth, and completion. Through the growth process, he comes to resemble God’s character completely—that is, His level of Heart, His Logos, and His Creativity. Only when this is achieved will God feel true joy through man, for the first time.

The giving of the three blessings (to be fruitful and multiply…and have dominion: Gen. 1:28) actually means the direction to grow and become like God. The promise of the second blessing (to multiply), for example, does not mean that someone can marry immediately. Through this promise, God encourages man to grow, that he might marry, reaching the stage of individual perfection. The giving of the three great blessings was, in fact, the promise of the three blessings; in order actually to receive them, man had to grow first.

God created man and gave him these commandments. Because God’s commandment is absolute, these commandments are still valid today, even though man has fallen. Consequently, man has tried—consciously or unconsciously—to grow spiritually, to relate to the opposite sex, and to dominate the creation.

One of man’s desires, for instance, is to grow through acquiring knowledge. As a result, he goes to elementary school, junior high school, senior high school, and the university. By contrast, animals have no such desire. They do not wish to grow by learning, but merely live according to the autonomy of the principle, or according to instinct. All that is needed for their growth is sufficiency in external conditions and opportunity, such as availability of food. No significant novelty may be required, from generation to generation.

Why does man try to learn and experience a great variety of things? It is because God originally commanded him to grow, and thus become perfect, to multiply and to dominate all the creation; and these commandments are still valid. Deep down in his subconsciousness, man has the desire to follow these commandments.

Without desire, the three blessings cannot be realized; so God gave man desire, in order for him to attain the blessings. Desire itself is not evil; it is evil only when its direction is wrong. The desire to accomplish the three great blessings of God is good. This is why man somehow always seeks to realize the three great blessings.

He wishes to grow in personality, through acquiring knowledge, experiencing beauty, doing goodness, giving love, etc. He wishes to form a good family by marrying a good partner and by having good children. He wishes to dominate all the creation and to relate to other persons.

Even if he tried, man could never suppress these desires, because the commandments given by God for the fulfillment of the three great blessings are still valid. We call these absolute orders the supreme commandments.

Man has to grow by accomplishing his own portion of responsibility. His body grows naturally through the autonomy and dominion of the principle; here, all he needs is heat, air, food, water, and exercise. But when God ordered man to “be fruitful,” He was referring, not to the growth of the physical man, but to that of the spirit-man. In order for the spirit-man to grow, man’s spirit-mind must make a reciprocal relationship with his physical mind, centering on heart, thus resembling the harmonious give-and-take action of the Sung Sang and Hyung Sang of God. In order to accomplish this, man’s heart should resemble God’s Heart. The growth of the spirit-man refers, not to its increase in height or size, but to its ripening.

An apple, for instance, is green and sour before it ripens. Since man fell, he has been like an unripened apple, even though his physical man becomes adult. If he had not fallen, he would have fully matured when he became adult. Fallen man, however, grows only physically; he does not become ripe in personality or spirit; neither does his heart resemble God’s Heart.

The English translation of the Bible says that God told man to ‘be fruitful’. To be fruitful means to ripen and to bear fruit. In the Japanese translation, man is told to ‘multiply’, but I think that this is not the original meaning. The Korean translation uses the word ‘grow’, and I think this is more correct. The word ‘fruitful' implies also ‘multiply' or ‘produce much’, but in the English version, ‘be fruitful' is immediately followed by ‘and multiply’. I think this means that ‘be fruitful' should be interpreted as ‘bear fruit’, or ‘ripen’. It actually means that one’s personality, or spirit-man, should mature. It is impossible for a personality to become perfect merely through the autonomy of the principle. Even if one’s body becomes bigger, one’s spiritual state does not mature only through autonomy. In order for personality growth to take place, man must fulfill his portion of responsibility, given to him by God.

Man’s portion of responsibility means that he must make effort with creativity, freely using his own wisdom and will; it is man’s portion of responsibility to judge, decide, plan, and act by himself. Even if he is tempted by Satan, he must overcome the temptation. Because of fallen nature, however, temptation tends to return again and again, for Satan persistently tempts man. In order always to reject temptation, fallen man must grow through steadfast faith and a deep yearning for God.

Although God cannot intervene in man’s portion of responsibility, He encourages man to fulfill it. In the case of Moses, for example, when he had to endure hardships over a long period of time, God granted the Israelites the gift of manna and quail. In the same way, if we overcome trials when we are growing, God will grant us similar gifts, as long as that does not interfere with our portion of responsibility. God intended to bless Adam and Eve when they had grown, but for that to have happened, they had to fulfill their own portion of responsibility. Adam and Eve could not have had their portion of responsibility lightened or reduced in any way.

Does this mean that the children of Adam and Eve would have had to fulfill a portion of responsibility as great as that of their parents? No, it does not. Children do not need to be troubled to the same extent by the trials and temptations their parents had to overcome. And if temptations come, they need only ask their parents what to do, and then follow their instructions. By obeying the directions and teachings of their parents, they can grow. Originally, then, the children’s portion of responsibility is chiefly to obey their parents.

What I have said is not only true for the first Adam, but also for the second Adam and the third Adam. The disciples who followed Jesus (the second Adam) did not have to suffer in the same way as he did. If they had obediently followed Jesus’ commandments, all their burdens of indemnity would have been reduced by his prayer and efforts. They would have grown simply by passing through mild suffering.

The third Adam, the Lord of the Second Advent, must indemnify heavy burdens of six thousand years of fallen history, so he has to suffer greatly. His followers, however, have only to obey his directions obediently to be restored to the original principled state.

The growth of Adam and Eve, mankind’s ancestors, represented not only their own growth, but also that of all mankind, their descendants. If Adam and Eve had completed their growth, thus becoming perfect, they would have shown that all mankind could be perfect. In other words, their perfection would have been an assurance of the possibility of their descendants’ perfection. The children of Adam and Eve would have naturally become perfect by obeying their parents.

It is here that the matter of parental guidance, instruction, and supervision of children arises, as well as the need for children to obey their parents. The parents’ guidance of their children is what is actually meant by the word “education.” Children cannot carry out their portion of responsibility unless they are guided. Education is the pre-condition for children to accomplish their portion of responsibility. Here lies the starting point of Unification Education.

In general, education is carried out in school, because the diversification and greater complexity of human life have specialized the contents of education. In other words, parental guidance and instruction have been partly entrusted to school teachers, owing to the greater complexity of the contents of what needs to be taught. School education, therefore is essentially a specialized form of family education. Thus, the position of teachers is essentially equivalent to that of parents.

II. Method of Education

The basis of our theory of education is man’s resemblance to God and the existence of a period of growth. To resemble God fully means to resemble His perfection, multiplication, and dominion. First, we should resemble God’s perfection by perfecting our individuality. Second, we should resemble the multiplication of God by qualifying ourselves to live as a couple and form a harmonious family, Third, we should resemble the dominion of God by perfecting our ability to dominate all things. These three qualifications correspond to the three great blessings.

Having mentioned the above, we can now have a clearer understanding of the idea of Unification Education. First, the idea of education for the perfection of individuality—the first blessing—is to educate children so that they may perfect themselves as individuals. Furthermore, the idea of education for the multiplication of children—the second blessing—is to educate children so that they may have the ability to establish a perfect family, in which parental love, conjugal love, and children’s love are fully realized. Finally, the idea of education for the dominion over all things—the third blessing—is to educate children so that they may come to love each other and dominate all things with God’s love.

What kind of educational methods are we going to employ to reach these fundamental goals? For the perfection of individuality, the education of heart is necessary; for the perfection of the family, the education of norm, (or the education of standards of conduct) is necessary; and for the perfection of dominion, the education of dominion (or the education of abilities for dominion) is necessary. I would like to explain these points one by one.

A. The Education of Heart

The education of heart must produce men of personality, who love persons and things as God loves them. One cannot be such a person unless one’s heart fully resembles God’s Heart. This means that children and students must be guided to experience the Heart of God.

The concept of God’s Heart must first be demonstrated theoretically and then shown in practice. This kind of education can best be carried out by parents who themselves have grown up and fulfilled their portion of responsibility. Ideally, the teacher should be a “husband-and-wife” team, because God’s Heart can best be expressed through their unity.

Because of practical problems, however, such a situation is rare; conditions are far from being ideal. Nevertheless the teacher’s responsibility remains to teach his or her children (pupils) the Heart of God as a parent. He or she must convey the Heart of God as it is expressed in the following three historical situations: during the creation, at the Fall of man, and during the providence of restoration.

Before He created His children (Adam and Eve), God spent a long time creating the universe. During that time, He was not at all troubled, for He knew that in the end His substantial objects of joy—that is, man and woman—would appear. Time spent in hope and expectation seems to pass quickly.

Finally, Adam and Eve were created. God’s joy at that time must have been beyond all description. If a man were in God’s position, he would have danced and sung with exhilarating joy. God’s joy must have been a thousand times—ten thousand times—greater; it was the joy from the fulfillment of His long-cherished hope and expectation. The Heart during the creation, therefore, can be called “the Heart of expectation.”

But Adam and Eve fell—that is, died spiritually. The Heart of God at that time became the very opposite of joy. When betrayed, infinite joy turns into infinite sorrow. God’s sorrow was a thousand times—ten thousand times—greater than the sorrow a man feels at the loss of a loved one. We can say, therefore, that the Heart at the Fall of man is “the Heart of grief and sorrow.”

Parents feel pain-stricken when they lose a child. Even if the child’s death may have been expected—because of terminal illness, for instance—still their sorrow is beyond description. In these cases, some parents just won’t give up hope that the child may recover. When the child actually dies, they feel immense sorrow, in spite of having had plenty of warning beforehand.

God’s sorrow at the time of Jesus’ death on the cross was indescribable. It was the second time God had felt such sorrow, during the course of human history. When the Messiah comes again, the same thing will happen. Although the Third Adam will not die without accomplishing his mission, nonetheless he will receive an incredible amount of persecution—and this will be yet another reason for God to feel grief and sorrow.

God could have created a new Adam and Eve if He had wished, since He is omniscient and omnipotent; but if He had done so, abandoning Adam and Eve, everything He had done before would have become meaningless; He would have lost His dignity and contradicted His own principles. For this reason, God has worked to restore fallen man. But it has been a very painful path. He has continuously suffered throughout all six thousand years of human history—a piteous God. The Heart of God during the providence of restoration, therefore, can be called “the Heart of pain and suffering.”

In Adam’s family, God watched with great expectation as Cain and Abel made their offerings. But Cain and Abel were unable to fulfill their portion of responsibility. God’s Heart was shattered, and He had to leave them, lonesomely and tragically. He had to surrender Adam’s family to the claims of Satan, and had no one with whom to walk the course of restoration. God has been searching for a co-worker on earth ever since. The world that God had created with so much expectation became Satan’s possession. Everyone turned their backs on Him. There was not one house in which He could abide; not one square foot of land upon which He could stand; not one heart He could enter. Rejected like a beggar, God searched for a co-worker.

Finally, He found Noah. God’s joy at that moment was intense. To His regret, however, right away He had to give a very strict order to Noah: to build an ark, under very difficult conditions. Noah accepted His commandment and built the ark over a period of one hundred and twenty years, keeping steadfast faith in God and overcoming numerous hardships. God walked with Noah every step of the way and suffered together with him.

God is a God of Heart; He can never remain aloof in heaven, looking down indifferently while men suffer on earth. Christianity has generally emphasized the transcendence of God, yet God’s pain because of man’s suffering is greater than the suffering man himself has experienced.

Though, strictly speaking, Noah did not have the qualification of son of God, he was, nevertheless, God’s servant—a righteous man who had devoted everything to God. God suffered in the position of a servant together with Noah; what a miserable and pitiable existence! When Ham, Noah’s second son failed to fulfill his portion of responsibility, God was put in the position of having to hand over Noah’s family to Satan. With tearful, heart-rending sadness, He had to leave Noah’s family.

Four hundred years later God found Abraham. The most serious moment in Abraham’s course was when he offered Isaac, his only son—born when Abraham was a hundred years old—as a sacrifice. Abraham’s heart felt incredible pain, as he struggled about whether to let the boy live, in accordance with human ethics, or whether to offer him, as God’s providence had demanded. He would probably have preferred to offer himself instead, but finally he made up his mind to obey God’s command. His journey toward the mountain in Moriah, where the sacrifice was to take place, must not have been an easy one. The three-day journey must have seemed like thirty days. At that time, also, God was not just observing from a distance; it grieved Him to see such a righteous man suffer because of His stern command.

Abraham’s decision to sacrifice his beloved son established the same condition as if he had actually done it. As a result, God stopped him from killing Isaac and gave him a ram to sacrifice instead. As the God of love, He suffered even more than Abraham. God walked in the same way with Jacob, with Moses, and with Jesus. The sight of Jesus on the cross was too much for God to bear. He could not watch, nor could he liberate His beloved and only son. How painful! He felt as if He had been pierced with hundreds of nails.

During the past two thousand years, God has suffered along with all the numerous martyrs. At the Second Advent, the Lord’s course will be even more miserable, and God’s pain even greater.

Teaching children God painful and suffering Heart during the providence of restoration can be done in a variety of ways: through words, through pictures through audio-visual aids, etc. It can be taught also by presenting a serious expression, by shedding tears, and by introducing the biographies of famous persons that were loyal to Heaven. The time will come when the education of heart will be carried out through the mass media—television, radio, newspapers, magazines, etc. Surely, this age will witness the emergence of men and women of personality, who can truly express the Heart of God.

B. The Education of Norm

The relationship between husband and wife is by no means a mere biological union of a man and a woman. Men and women are the substantial objects of God, created by Logos; their union is the harmony of positivity and negativity based on Logos (reason-law). There are certain norms, therefore, that a man must observe in his conduct as a man, and a woman must observe in her conduct as a woman; in addition, there are norms for the perfection of the family. Everyone must learn these norms from early childhood and must incorporate them in their conduct, in order for love to be realized.

The education of norm—also referred to as the education of standards of conduct—starts at home, practically as soon as a child is born. A child must be taught certain manners and customs, first at home, then both at home and in school. When a man fully understands and practices the principled duty of a man, and a woman fully understands and practices the principled duty of a woman, the education of norm has been completed.

The norms for individual conduct are called morality; these include honesty, righteousness, temperance, self-control, endurance, and so on. As a member of a family, the person must likewise keep certain standards. These are filial piety toward one’s parents, conjugal love, parental love for children, and love among siblings. Taken together, these standards, or norms, are called “Ethics.” When an individual has come fully to embody the norms of ethical conduct within a family, he will be able to maintain the same standard of conduct in carrying out whatever responsibility he may be given in society.

At the base of ethical conduct, however, there must be the practice of love, for without love norms are nothing but rules and regulations that one can easily ignore. This explains why injustice, corruption, and scandal often plague fallen society.

Those who have received a complete education of norm and fully embody the ethical norms learned at home and in school could never become unjust or corrupt. Moreover, when they are ready to settle down as a husband or a wife, they will make a wonderful family.

C. The Education of Dominion

The education of dominion, which means the education of abilities for dominion, is necessary for perfecting man’s creativity and dominion. Creativity refers to the ability to make new things and to develop new ideas; dominion refers to the ability of the subject to dominate¹ the object (whether it be a thing or a human being). These two abilities are like the two sides of a coin.

Man is naturally endowed with dominion and creativity; yet, in order to develop them, he needs to practice and make effort. A potential musical genius, for instance, cannot develop unless he is taught how to play his instrument or bow to sing and spends countless hours practicing. Only through developing his intellectual abilities and technical skills will he be able to express his creativity fully. This is an instance of what is meant by education of dominion.

In order for man to perfect his dominion and creativity, he needs also to be in good health and in good physical fitness. Accordingly, he must receive physical education through gymnastics, sports, etc. The education of dominion, therefore, comprises three general areas: intellectual education, technical education, and physical education.

Only when accompanied by education of heart and education of norm can the education of dominion be perfected. Today, however, the education of heart and of norm are sadly being neglected. Intellectual, technical, and physical education have developed greatly; moral and ethical education, however, are given very little attention; though officially part of educational curricula, they generally exist in name only and have become of little import.

Teaching a child technical skills without any education of heart or of norm is like giving him a sharp knife and not telling him what it should be used for. Though science has developed greatly, it has, nonetheless, been unable to solve problems such as pollution and the lack of resources. The reason is that science today is generally devoid of a system of values, since it has not been developed on the basis of heart and ethical norms.

In conclusion, the education of heart, of norm and of dominion must form a trinity; within such a structure, the education of dominion should be carried out on the foundation of the other two.

D. The Ideal Image of Man

Because of the human Fall, numerous ways of thinking about man, or images of man, have appeared. In communist philosophy, for example, man is portrayed as a militant being, since the atheistic ideology of dialectical materialism is militant. Christianity, on the other hand, has its own characteristic way of looking at man, as does Buddhism, and so forth. In sum, the image of man changes according to the various religions and systems of thought.

Let us suppose for a moment that man did not fall. What kind of person would he be? In other words, what would be the ideal image of man if no Fall had occurred? According to Unification Thought, one can perceive the ideal image of man simply by applying the fundamentals of education described above.

The first aspect of the ideal image of man is that of a man of personality. As discussed above, personality is molded by the education of heart. Ordinary society seems to lack a concrete definition of ideal personality. It is vaguely connected with knowledge, character, health, etc. In Unification Thought, however, the central element of personality is heart; in other words, an individual can be considered as a man of personality only to the extent that his heart resembles the Heart of God. Though important, intelligence and physical qualities are not enough to constitute a perfect personality. In fact, a person with only those characteristics, and lacking heart, would actually rank behind a handicapped, ailing, or non-intellectual individual with a high standard of heart. If a man receives education of heart, and his heart becomes fully united with the Heart of God, then he can be called a man of personality.

Another aspect of the ideal image of man is that of a good citizen. A citizen is a member of a state or nation, and the Heavenly Kingdom is really one nation. Good citizens are good family members and good members of society; moreover, they love their country. They have been educated to live according to ethical norms and can faithfully fulfill any responsibility assigned to them in society.

The final major aspect of the ideal image of man is that of genius. This aspect is based on the education of dominion, described above, by which man can develop his creativity. Man is given creativity by Heaven, from birth; in fact, ‘genius’ (天才 in Chinese characters), means ‘Heavenly talent’. If someone develops his creativity to the full, he may be called a genius. Though some people are born crippled or intellectually handicapped, everyone, nonetheless, has the capacity to become a genius, because, originally, everyone is given boundless creativity.

Everyone is endowed with his or her own individual creativity or talents. Some people have musical talent others mathematical creativity; some have political ability, other , business management ability. If you develop your creativity, you, too, can become a genius: a musical genius, a mathematical genius, a political genius, or a genius in whatever field suits your individuality. Fallen man however, cannot develop his creativity to the full. He is inhibited due to a deficiency in, or a total absence of his education of heart and of norm.

Let us suppose there is a child with a talent for music. He is sent to music school and practices very hard playing the piano. At home, however, his parent do not get along well and are constantly scolding him. His home atmosphere is confused and he is confused, too. At school, his heart is troubled and scarred;he cannot practice well; when he plays the piano, his finger just won’t move as he wishes, and he feels discouraged. Certainly, he has creative talents, yet he cannot become a genius, because his situation does not allow him to develop to the full.

If the education of dominion were based upon the education of heart—in other words, if it were carried out in an atmosphere of love—children would always be able to learn with satisfaction and joy, thus developing their creative talents. In reality, only one in a hundred or in a thousand individuals approaches the level of a true genius, while the rest have just an average ability, or even less. This is the situation in fallen society.

If any one of the three types of education is missing, a genius cannot appear; we need all three types. Whoever receives them becomes a man of personality, a good citizen, and a genius. This is the ideal image of a man who has been properly educated according to the three types of education.

When people are perfected through these three types of education, they will be blessed in marriage by God. In fact, the theory of education I have been describing—derived from the Unification Principle and the teachings of the Reverend Sun Myung Moon—could be succinctly described as a method for educating people so as to enable them to realize the three great blessings and to come to resemble God.

E. The Goal of Education

In a nutshell, the goal of education is to unite people’s heart, thought, and action. Because of the Fall, man’s heart lost its direction, and people have largely become self-centered. Though there is heart and love in fallen society, yet their manifestation has become extremely limited, often taking contradictory directions. The different directions of people’s hearts have given rise to the different directions in their thoughts, actions, and way of life. Conflict and confusion have been the inevitable result. People seek gain for their own country, at the expense of other countries, and self-gain, at the expense of others. In such a world, true peace can never be realized.

In order to realize true peace, we must turn our hearts, our thoughts, and our actions in one direction, with one goal—God. Individuals, families, societies, races, and nations all must turn to God. The unity of our hearts, thoughts, and actions will then be realized. The world will progress in one direction.

When people all over the world give their children this kind of education, their hearts, thoughts, and actions will be united with God. Mankind will become one family—brothers and sisters serving the same God, and realizing an eternal worldwide peace. The aim of Unification Education is to create such a world.

F. Unity and Individuality in Education

In Unification Pedagogics, the education of heart and the education of norm constitute the foundation of education. These aspects of education, therefore, will be carried out transcending nation, race, occupation, etc. The education of dominion consists of intellectual education, technical education, and physical education. Students may choose from among the numerous areas of studies, according to their individuality and temperament. Some will choose politics; others, economics; others, natural science, etc. From the standpoint of Unification Thought, however, politics, economics, natural science, law, art, medicine, etc., are all within the realm of the education of dominion. The education of heart and of norm can be called education of unity, whereas the education of dominion can be called education of individuality. On the basis of the education of heart and of norm, unity of heart, unity of thought, and unity of action—the three elements of the Unification of cultures—can be expected.