Students Write Comments on this Author's work

2009 - was looking for ways to stimulate more give and take with this paper


Searching for other viewpoints and opinions on student paper

Hello from Bridgeport CT.

I have a student written paper, and the comments of four others, I want to share with you. 

The author wrote this paper for a class in 2006. I am trying to add value to her work by increasing the give and take action with it.


~
Student in CT wrote;

I read the paper and here are my comments:

When I read this paper this is my reaction: O_o *blink blink* I think that the topic of the paper is a very interesting one. I think a lot of people outside of the church think that the Unification Church is just another sect of Christianity, which isn't true because UC is a lot more than just that. So I think it's interesting to see how UC is similar to eastern thought as well because we are seeking to not be so-called "western" or "eastern" but to take the best qualities from both in an harmonious combination.
But unfortunately I had a very difficult time understanding this paper. I assume that someone who has studied UT in detail, her professor for example, could easily understand and relate with the things she's explaining. But for someone like myself who has never studied UT in detail (even the class I took at Sun Moon was very simple since for most of the students English was their second language) it seems like it's full of theological terms easily found in the Unification Thought book and lacks common speech. When I read it I feel like "Okay great, but what does that mean?" If the purpose of this paper is to show to the professor a significant understanding of UT, I'm sure it has fulfilled that purpose, but if the purpose is for people who didn't study UT to know something about UT, it is my personal opinion that it would need to be written in more common language.

That's it, thanks!



5/03/06

Confucianism and Taoism in Classical Chinese Tradition and the Unification Movement

The Holy Spirit Association for the Unification of World Christianity, or more recognizably, the Unification Movement, has been in existence since 1954. Founded by Reverend Sun Myung Moon, a native of North Korea raised in a Protestant home, the Unification Movement was established to bring about reconciliation between peoples of different races, nationalities, ethnicities, and cultures, through the creation of ideal families. Therefore, the Movement embodies a combination of aspects of truth stemming from both the East and the West. New elements were also incorporated into this mixture of eastern and western thought, and a new expression of truth arose. The following addresses some of the key Classical Chinese religious principles embraced by the Unification Movement and its principle Thought. It is broken up into categories focusing on the ontological composition of and relationships between individuals and their world.

An individual's role and self cultivation

One similarity between Unification Thought (UT) and Classical Chinese tradition is in the way they both utilize aspects of yin and yang to characterize all things. In both of these ideologies, yin, embodying feminine characteristics, and yang, embodying masculine characteristics, complement each other and are meant to interact in harmony. The two qualities work as a correlative pair, for instance front and back, light and dark, high and low. In Taoism, our lives take on cyclical patterns of yin and yang elements, for example, when an individual experiences both subjective and objective roles in his relationships with others. In Unification Thought, yin and yang are manifested substantially into male and female. The two work in a correlative relationship together with a second set of dual characteristics composing the universe, sungsang and hyungsang. Sungsang and hyungsang work in a correlative relationship of internal quality and external form, respectively. In UT, yin and yang are attributes of each, sungsang and hyungsang characteristics. Furthermore, in both Classical Chinese tradition and UT, it is the correlative dual characteristics that compose everything in the universe.

A deeper understanding of sungsang and hyungsang and yin and yang will be summarized here before comparing the idea of an individual's self cultivation within the two ideologies. Sungang and hyungsang correspond to one another in a relationship of subject and object. Within an individual, one's sungsang forms the basis of the invisible mind, while hyungsang is manifested in the body. Yin and yang also form a reciprocal relationship as subject and object partners. The harmonious interaction of 'give and take' between these sets of dual characteristics forms a new united entity. In UT, as in Classical Chinese tradition, the underlying Essence of the universe demonstrates these dual characteristics in perfect harmony, and all of creation is meant to resonate with that harmonious union. On the matter of self cultivation, the central issue in Classical Chinese tradition has always been how one can resonate in perfect oneness with the Original Essence; i.e., how unity between one's internal qualities and external actions is formed. In Confucian thought, Robert Cummings Neville comments on this idea of ritual propriety, or li, in relation to humanity, or jen by including Harvard theological scholar, Tu Wei-Ming's, interpretation of how the two ought to relate:

"Li can be conceived as an externalization of jen in a specific social context. No matter how abstract it appears, jen almost by definition requires concrete manifestation. Social impact is inherent in the principle of inwardness because the main point is not to achieve perfect equilibrium in order to eliminate all worldly entanglements but to be of great 'use'.(p. XV, Wei-Ming)"

Unification Thought says, "Universal law, or the 'Way of Heaven' is the law that maintains the vertical and horizontal order of the universe, the law of give-and-take action (p. 56)" & "Universal law originates in the action of Logos. Behind it we find the action of love, because when God created the universe through Logos, He was motivated by Heart and love. When applied to the individual, this law appears as morality; when applied to the family, it takes the form of ethics. In sum, the principles of the universe and the ethical laws of the family correspond to each other (p.57)."

In comparison to Tu Wei-Ming's idea of how li and jen work together, Unification Thought explains more deeply, the basis upon which one's benevolence is extended outwardly. UT maintains that all created beings are substantial manifestations of the work of the Original Essence, God, and that the original impulse to create was an impulse comprised of deep love and humaneness. This underlying impulse of Heart is comparable to Mencius' idea of heart-mind, or hsin, which forms the core of every entity, and is what became manifested into substantial reality through the harmonious give and take action between the dual characteristics. This action, formed through a reciprocal relationship centered on the original, absolute love, can be comparable to Tu Wei-Ming's interpretation of li. Therefore, in accordance to what Tu Wei-Ming mentioned above, as the substantial manifestations of the Original Being, who possess, within our core, this synonymous notion of hsin, human beings are meant to follow the 'Way of Heaven' through living for the greater good. And as the statement made clear in UT, on the most basic level, the actions of public service begin within the family and with the practice of ethics. Moreover, within the family, by harmonizing in oneness with all of the family members centering on one's hsin, which resonates with the Ultimate Creator, an individual is fulfilling his individual li as a manifestation of his inner jen.

Another similarity between Unification principle and Classical Chinese thought draws specifically on Confucius' emphasis on relationships and the importance of the familial institution. Berthrong's Confucianism expands upon Confucius' five relationships, namely the father-son, husband-wife, elder brother-younger brother, friend-friend, and ruler-subject relationships. One's participation in these interactions begins on the individual level and extends from the individual, to the family, to the tribe and clan, and eventually expands to the universe, a range of expanding social circles characterized as the seven stages (Berthrong, 2000). Moreover, "Confucian ethics. starts with self-cultivation and works outward from a proper sense of self to the acceptance of reciprocal responsibilities with others in widening circles of personal relationship concentric with that self (deBarry, 1996)." UT, similar to the Confucian tradition, addresses the four core relationships within the family, namely parent-child, husband-wife, elder brother-younger brother, and child-parent type relationships. The greatest emphasis is placed on the parent-child relationship, and the importance of filial piety is fundamental in Unification values, as is true also in Confucian Ideology. In Unification Thought however, filial piety is considered the highest virtue because of the adoption of the western view of the Original Essence and our fundamental relationship with it, that relationship being one of a parent-child relationship. The Ultimate, in the Unification point of view, follows the Judeo-Christian idea of a God with a personality and yet, at the same time, incorporates eastern elements of yin and yang and sungsang and hyungsang to describe, in metaphysical terms, the life- force that constitutes every living being.

Lineage and its importance are central to Classical Chinese ideology as well as Unification ideology. In the Confucian way, based on the harmony of the five relationships and the expanse of the seven stages, a perfected society is meant to resonate with the moral ruler. The society, as an extension of the familial institution, is meant to function within the context of an extended family, where individuals relate in familial terms toward one another. In the Unification view, lineage is highly valued again because of this fundamental western-derived notion that God stands as a literal parent to all mankind; it is a connection sealed in blood ties. In the Unification point of view, humanity has descended from this vertical, axial line, and the heavenly traditions, established at the beginning of human history were meant to be carried on and inherited through the lineage:

"Without lineage, neither life nor love can endure. You strive to set a good tradition, but it will endure only through your lineage. Lineage is the bridge allowing the parents' spirit to carry on through the subsequent generations. In other words, lineage is the first and final condition necessary for parents to harvest the fruits of their love, the fruits of their life, and the fruits of their joy (Declaration speech, Moon)."


Individual to the rest of society

In UT, an individual's sense of duty extends through eight stages, encompassing the same concentric circles as in the Confucian seven stages, and including the cosmos, composed of heaven and earth, as well. The Unification view of cosmos and our place in it follows Tu Wei-Ming's idea of mankind as anthropocosmic beings. Furthermore, in Unification Thought, the role of human beings toward the rest of creation comes from the western idea of human beings in a 'lord of creation-type' position, with a responsibility to care and tend to the creation. At the same time, the role of humankind toward the universe is understood byway of the metaphysical principles described above. In other words, human beings, composed of the dual characteristics of the physical and spiritual worlds, stand in a mediator position relating to both heaven and earth:

"...humans not only have their own specific sungsang and hyungsang, they also include all the general sungsang and hyungsang characteristics proper to the levels of minerals, plants, and animals. Thus, human beings embody all the elements of created entities and can be regarded as the integration of all things or a microcosm of the universe. Moreover, as the level of existing beings becomes higher- from minerals to plants, animals, and human beings- the content of the sungsang and hyungsang increases with each step or stratum (Unification Thought, p.44)."

Therefore, human beings, composed of all of the elements of the cosmos, are characterized as microcosms in UT. In light of this understanding of the significance of humankind, mankind's value can be more easily understood, and the term 'lord of creation' becomes less of a humanistic idea. Thus, although in Unification ideology, the western term of 'lord of creation' is used to describe the role of human beings, the incorporation of Classical Chinese concepts provides a deeper understanding of that role. Moreover, the concept of collective responsibility and global consciousness, concepts arguably growing in its assimilation into the global morale, are practiced in both Unification and Classical Chinese spheres of thought.

Other similarities can be drawn from Classical Chinese tradition and the practices of the Unification Movement. Both ideologies emphasize practicing tradition, ritual, and the honoring of ancestors. On the issue of ancestor reverence, both traditions believe in the helping of good ancestors and the evil works of resentful ones. Both traditions uphold ritual and other practices, like ancestral worship and adherence, which grant wealth and maintain prosperity within the lineage (Lagerway, 2006). In Unification culture, eastern medicinal practices are used, like moxa treatment and acupuncture for instance, and herbs, like ginseng, are consumed for health.

Numerous similarities between Classical Chinese tradition and the underlying principles of the Unification Movement have been examined here. Ranging from the ontology of all beings and their relatedness within the universe, to the essential role of human beings and their harmonious interaction within the cosmos, the metaphysical basis of underlying Classical Chinese ideology is in combination with western ideology and new-age truth to form the core of Unification Thought today. In this way, the fundamental Confucian and Taoist concepts continue to impact the engagement of individuals in their environments everyday.

Works Cited

An Introduction to the Thought of Sun Myung Moon: Unification Thought and V.O.C. Theory. The Research Institute for the Integration of World Thought. New York, NY: HSA Publications, 2003.

Berthrong, John H. and Evelyn Nagai. Confucianism: A short introduction. Boston, MA: Oneworld Publications, 2000.

deBary, Theodore. "Confucian Education in Premodern East Asia." Confucian Traditions in East Asian Modernity: Moral education and economic culture in Japan and the four mini-dragons. Editor Tu Wei-Ming. Cambridge, MA: Harvard University Press, 1996. Pages 21-37.

Lagerway, John. "The Real Religion of China." Clark University: April 18, 2006.

Moon, Rev. Dr. Sun Myung. "Declaration Rally for the Era of the Kingdom of Peace in Heaven and on Earth: God's ideal family and the kingdom of the peaceful, ideal world." Republic of Korea: March 25- April 3, 2006.

Wei-Ming, Tu. Humanity and Self-Cultivation: Essays in Confucian Thought. Boston, MA: Cheng & Tsui Company, 1978.



A note on Unification Thought: Unification Thought is the text used to explain the metaphysical basis upon which all entities exist. It also examines, in more detail, education, art, ethics, and axiology, to name a few topics covered. Along with Unification Thought, the Movement also utilizes the Divine Principle developed also by Rev. Moon, which addresses the basic theological principles in a Christian context.

 
January 27 


4:35pm
Here are some things I noted.. more later when I can have another in depth read... Thanks for sharing :)

So I have read this paper. It is pretty good. I found the parallels made pretty interesting. Before I offer a critique, however, I was wondering who the intended audience is. If it is something that would want to be distributed to the masses it would need to be watered down , use more simplistic language/structure (as it is, I found it a little difficult to follow certain sections), and have more explanations on certain parts. But if it is for academia it is perfect. Also avoid the use of acronyms say Unification Thought and not UT. It is just hard to keep them straight.

I really appreciated the in depth look into Eastern tradition (mainly Chinese) influence on Unification Thought. It is something needed, because frankly the Christian aspects of the church are often flouted to the population as a whole.

It also has a pretty good flow and organization, however, there are minor changes I would implement before further distribution. 

1. Incorporate more internal references (especially in the first section). All these statements are made without being referenced. This will just give the article more credibility, allowing the reader to be more accepting of the information.

2. especially if it is an article for academia, I would make sure that all the internal citations are uniformed ... this is minor but it is just a finishing touch that makes it more professional… for example this paper has citations in these forms (Last name, year) (title, last name) (name, page) etc.

3. I would also omit the section about eastern medicine use in the church because I feel that although it is interesting, it is not necessarily relevant. The factual basis behind it is ambiguous. It is not something the majority of members use, some are anti alternative medicines… I think it is more culturally based and was introduced to many members as a result of cross cultural marriages. Also, this section does not seem to fit where it is at. It is only a sentence long with no introductory statement to explain why it is being used and it is pinned on to a section about ancestor reverence. If the author still wishes to include this part it would be wise to elaborate more on the incorporation of eastern medicine in the UC and its implication.

 

January 30 at 1:43pm

more comments on that paper...

Inserted comments - 1st paragraph

The writer goes too quickly into the unification movement. If this is to be for outside people then I believe that there should be not such a quick jump to what the movement embodies if you start out with rev moon. If it started with the movement and then went on to say that it was created with a heart to bring about reconciliation I believe it would make a lot more sense.

An individual's role and self cultivation

Inserted comments – paragraph 2
Even the Yin and Yang qualities themselves have a sort of a yin and a yang which is called the Sungsang and hyungsang

Inserted comments - 3
One good thing that may want to be clarified is the difference between yin and yang and sungsang and hynungsang. I believe that the internal aspect and external form are not brought up enough in the paragraphs to make the connection to the definition.

Inserted comments – paragraph 5
Tu Wei-Ming - who is he?
Mencius - who is he?

Inserted comments – 6
"…filial piety is considered the highest virtue because of the adoption of the western view of the Original Essence and our fundamental relationship with it, that relationship being one of a parent-child relationship."
It would be a lot more convincing or make a lot more sense if the writer would just put in that the parent child relationship is one that is viewed as most important because it resembles the way in which we should relate to God.

Individual to the rest of society

Inserted comments - paragraph 8
If this is meant to be for religious scholars it isn't necessary maybe but if one were to go through the 8 stages so that one would know what the author is talking about it would make a lot more sense.

I think that what needs to be examined further is the concept of wholeness. If they are starting to talk about health and herbs and that kind of thing I feel that wholeness is a larger aspect of it then. I also agree with the person above saying that not all Unificationists do those moxa treatments. It seems like the writer in a way is stretching to find some more connections for his/her paper. If that and the aspect of ancestor reverence should be examined I believe that it should be examined with greater detail because otherwise its just a side note.


Read more...

Could we use Skype to explore this?

UT Course Description - Spring 2006 (rough early notes follow)

This course intends to familiarize with the unique nature of UT and the way it relates to the mainstream of western philosophy.

This will be the occasion to discuss a number of key philosophical nations and their practical application.

In the process, the main areas of philosophical investigation (as they are treated in the UT textbooks) will be dealt with one by one.

Even more importantly, though, it is hoped that the general framework and method of UT (with its strengths and limitations and potential) will become clear through this course.

Expected Outcomes

Upon completion of the course, the student will be expected to:

1) Demonstrate a fundamental understanding of UT, its structure and main components,
2) Demonstrate the ability to grasp UT's key characteristics and critically evaluate its method and content on the backdrop of traditional philosophies, and
3) Develop a level of expertise in at least one area covered by UT - through a research paper.

Paper Requirements

* Choose a topic corresponding to one of the chapters of UT, a particular section, or an underlying theme present in several chapters. Critically discuss the relevance of the UT approach.

* Every student will be given the opportunity to briefly present his/her paper. Paper and presentation will amount to 30% of the grading. (Also 30% in Mid-term exam, 30% in Final exam, and 10% of grading in attendance and participation.)

* While content remains the key emphasis, it is also expected that papers be written according to the rules of academic work. Further instructions will be given ... Paper is due on the last day of classes.

Format

This course will allow us to examine each of the chapters of UT, one at a time. Generally it is planned that we will discuss the week's reading assignment. The second half of the period will consist of a lecture that will introduce other aspects of that week's assignment or supplemental material related to it.

Primary Textbook
"An Introduction to the Thought of Sun Myung Moon, Unification Thought and V.O.C. Theory," The Research Institute for the Integration of World Thought. New York: H.S.A. Publications, 2003.

(rough early notes below)

Share this with any study partners you like.

Abridged version of larger UT book was requested in August 2001 so that a greater number of people would be able to have access to UT. Redundancy and many comparisons taken out ... It is based on Western Philosophy but relates to Oriental Philosophy ... Themes are from Oriental Philosophy but with reference to Western Philosophy.

Greeks had their own version of spirit world; Zeus, Oracle, mythology, prophetess, Titans...

Syncretism in philosophy and religion, is an attempted reconciliation or synthesis of opposing principles or practices.

UT does not start out trying to prove the existence of God, or propose that it is impossible to prove, like other philosophers. It just states that God exists and then moves on.

---

> Hello, Here's what I got last Thursday.
>
> --Father wants 2 new UT chapters, Theory of True Love and Theory of Spirit World.
>
> --Aquinas, Christian philosophy
> --Socrates, "first" philosopher, "Know yourself."
>
> __Dif. btwn UT and DP, UT is about ideal world, DP is about restoration
> --UT's "claim" is very huge, that it can solve all problems.
> --UT is Philosophy of Religion.
>
> --syncretism (?) - combining dif. religions, even when it doesn't fit (ex) reincarnation & Christianity
> --modern thinking is secular, based on REASON, science
> --postmodern thinking (after WWII) is like the preSocratics, no reason, but INTUITION, "We can't know everything."
>
What is philosophy? When do you need philosophy?
>
> In difficulty we think more deeply. When you or your family is in serious situation, more questions are asked. What is a human being? What is death? Does a new world exist? What is the universe? What is love? What is man and woman? What is a parent? What is a family? What is fortune?
>
> Greeks asked, what is the universe? What is the origin of the universe?
> Heraclitus said it was fire. ___ said it was water. ___ said it was air...land...[Democretas said] atom. All of these are material. This lead to materialism, and the dialectic. The dialectic says all things have two parts. We agree with this, but we say that they are NOT OPPOSITES! They have a common purpose and give and take action, thus are correlative - both need each other
>
> Of course, a building cannot be made without bricks and sand and steel or wood; material is definitely needed.
>
> But before the actual building becomes a reality, an idea or blueprint is needed; a plan, concept, thinking, form, which are from the thought of human beings is needed. This is the realm of spirit rather than material.
>
> Pre-Socratic philosophers focus on material, hence Materialism.
>
> Socratic philosophers asked the same question, what is the origin of the universe, and said it was not material, but that it was from the realm of ideas. Thus we have Idealism.
>
> Is the origin one? Or is it two? This leads us to questions of Monism, and Dualism.
>
> When we are facing serious problems in our family, society, nation and world, we have many theories to use in searching for a workable solution. Is a theory useful sometimes and not at other times. Is a theory useful for some people and not for others? Is a theory useful at all times and for all people?
>
> In UT, we propose a theory to solve all problems that starts with the need to understand the origin, God. How do we understand the origin of God? We must begin by considering that we are resultant beings rather than causal beings we are not the origin. What is the origin? The origin is the Original Image, that is God.
>
> For Greek philosophers, it is [Arche, meaning substance, entity, ultimate cause.]
>
> Substance is ultimate cause...
>
> UT accepts this Greek definition and adds that...real existing being is substantial...
>
> (Need help to fill those gaps.)
>
> [Add anything in brackets]

[--> Flesh and bone/material --> molecules, atoms --> ENERGY]

> To understand a friend, we want to understand their character, and their relationships (to their siblings, their neighbors, other friends) If they have no siblings then we can imagine that they must be a lonely person.
>
> To understand the Original Being, we need to understand the content and structure; the image and the character...
>
> Universal Common Factor - we are students and we each have a mind & body
>
> Individual Unique Factor - our genders are different and our hair styles are different
>
> ***
> Resultant human beings have
>
> Invisible Internal Character is Sungsang (mind for human beings, instinct for animals, life for plants)
> And Visible External Form (shape) is Hyungsang (flesh and bones, structure)
>
> Thus we can induce that the causal Original Being has Original Sungsang
> and Original Hyungsang
>
> Every philosophy has special terminology, so it is improtant to understand it to be able to grasp...
>
> Mind has 3 functions; See (intellect), Feel (emotion), DETERMINE OR DESIRE (will or volition)
>
> Internal structure of Sungsang (our mind) is Inner Sungsang and Inner Hyungsang: thinking of your hometown itself is not the same as but leads to the image of your hometown
>
> Middle of page 4 out of 9
>

[Sungsang and hyungsang are different, but influence each other, so we have theory of oneness. Body is the second mind.]

[Augustine and Aquinas, Christian philosophy says that God has nothing to do with matter, only spirit. It is difficult to believe that God Created the material
world if He is only Spirit.]



[Please fill in gaps]

We can induce...Pre-Energy...Fundamental Cause

Prime Energy in DP takes action = UPF

Water has no fixed form, it takes shape of the container
Origin can manifest in limitless forms

Mind and body are different but they influence each other...

Why communicate?
Have same components
Mind is Sungsang but has some Hyungsang part
We can induce character from external body
Thus we can say body is a second mind
Blood type -> character
Unification Medicine = health of body (hs) relates to health of mind
(ss)
Both from one Origin

Hyungsang is spatial and temporal
Sunsang transcends space and time

Steam and Ice both come from the same core element, Water

Compare with Western Philosophy, dual characteristics are originally
united, not dualism, Theory of Oneness
Not Monism, which is idealism

What is matter? Different from idea, similar but not same, but how do
they communicate with each other?
Xns ignore matter saying God is complete spirit, ignoring the
relationship

OT declares spiritual God created world and you should just believe,
but this is not logical

Not Idealism and Not Materialism
Not Dualism and Not Monism
UT proposes 2 qualities od SS & HS manifested from Oneness

Oriental Philosophy uses Yin and Yang but these 2 cannot explain
everything

Male has Mind & Body as well as Yin & Yang
Female hs Mind & Body as well as Yin & Yang

Subject part is active and leading
Object part is passive and following

Body (hs) manifested in Yin & Yang
Mind (ss) also manifested in Yin & Yang

UT embraces Western Ph. and Oriental Ph.
W. Ph. Form/Spirit/Idealism and Matter/Materialism
O. Ph Yin & Yang

Responds to W. Ph. With Theory of Oneness and add SS-HS
Responds to O. Ph. With SS-HS are Primary, and Yin & Yang are Secondary

~~~~

Many cannot tell them apart BUT even twins can be distinguished from
one another by parents and spouses

Xns - God is Absolute and people are not, not worthy, not valuable

UT - God is Absolute and His Universal Image is Individualized in each
person, we are unique and we cannot ignore individual original
worth/value/respect - UT insists on the absolute value of each human
being

Character has 3 attributes; emotion (heart), intellect (logos) and will
(creativity)

Heart is the Core attribute - Heart wants an object partner (shim =
mind, emotion = emotion)

Why did God create (did not want to be lonely) need object partner to
create joy through love

Xns cannot answer why almighty God created human beings

Absolute Being -> Originally Absolute Being needs Absolute Partner but
this was lost due to the Fall of Man

UT Theory of Original World - human position before Fall of Man

Greek Logos = law
Xn Logos = word, God created through Word
Essence of word is thinking (writing, speaking)
Thinking is SS - reason, blueprint, plan
Writing and speaking is HS
Law is based on purpose, on reason
UT insists on reason-law

ISS pure reason and IHS pure law have Give and Take centered on purpose
based on Heart

Do we produce to give joy to others, or do we produce to make money for
our-self?


Next class

Like to review what has been done thus far and see if we have a consistent group; 19 signed up but there are 15 here. First Night was General Intro, on Second Night it was a very big chapter compacted into one meeting. This third night we need to cover some additional things – key points in the book and an insightful mind…

Who did not come to the first class? 2 Who did not come to the second class? different 2

Want to avoid repeating things over and over, (wait for others to come in) so we can talk about last week, this week, and next week (OrigHmnNtr)

For tonight, is there anything on your mind? Philosophy can be abstract and boring, but at other times exciting and stimulating. With this new “user friendly” version of the UT book, it can still be not-so-interesting for many. Anything you want to say?

The reading was so abstract, there is so much terminology, one thing builds upon the last thing (yes, it is systematic). Philosophy can be defined as “thinking about thinking” and thus hard to grasp, but UT is not trying to be Lofty, Remote and Abstract. It does come down to how much you are “tuned in” to it. The later chapters are all applications rather than “central” like chapter one; that is about a lot of invisible stuff. A chapter like Ethics is very easy, for example, for a large number of people to grasp. You can look at Chapter One as just a necessary initial obstacle.

Original Image is the same as God. We cannot actually grasp God Himself, but we can grasp the “image” of God, thus UT uses this term. Traditional Orthodox Jews and Muslims never, out of awe and respect, voice the name of God – God is just too holy to be limited by language. How can we rationally attempt to conceive of God? We cannot, so UT uses Original Image; the core is Heart which is defined as the irrepressible impulse to create joy through love.

There is the Universal Image, which is absolute. There is also the Individual Image, which is also absolute…

UT tries to stick to fundamentals and how they fit and relate together. It does not replace other viewpoints.

UT just states (postulates) the existence of God rather than try to prove (like other philosophies) the existence of God. This is awkward and may be a weakness of UT; it may not be a weakness. It begins with this assumption (that God does exist) and plans from there. (postulate – poser – put it there)

Will UT be successful with this? Yet to be seen.

After postulating God, then UT has a description of God. No attempt to answer “why,” it just is.
There is also an underlying theme = theory of the Fall of Man as the start of evil (all philosophical traditions deal with evil)

Postulate God; Describe God; there was an Ideal Original World from which human beings were CUT OFF and this explains the difference between how human beings should have been and how human beings are now (as homo sapiens not as homo amans).


UT tries to re-clarify and answer all the questions of why evil, etc.

HOW HAVE PEOPLE TRADITIONALLY TRIED TO PROVE GOD’s EXISTENCE?
4th century Augustine – religious, God is obvious in our mind
Cosmologically – logically, there must be an ultimate cause
Argument from Design – clear, intuitive, from Purpose, many variations
Anthropic Principle – universe created with human beings in mind
Ontological argument
Moral argument (Kant)
All of those proofs have some value in fighting off doubt; at least it is not unreasonable to believe in God

Rationalism -> reason -> experience -> senses

...rough notes only... fill in the gaps

GTA starts again with UT in Bpt

Rough Notes from non-classroom gathering

God's Will is explained with Christian Theological terms in DP; use of Biblical History, OT, NT, sermons, worship, etc. DP is closest to Systematic Theology, but is still unique.

An application of UT to Communism and Atheistic Materialism is found in VOC, Victory Over Communism

Non-Christians and Philosophers do not like religious terms like the Fall of Man, God, etc, etc. So, UT uses terms like Original Being and Original Image, Ontology, Dialectic and Epistemology.

True Father is the origin of DP, UT and VOC. He is not a theologian or a philosopher.

Our purpose of UT study is not just intellectual activity, but for the purpose of becoming an embodiment of TF, be a True Person.

New Terminology introduced:
Original Being and Image of Original Being, Dual Characteristics not Dualism or Monism, Theory of Oneness, Yang-Yin as Secondary instead of Primary, Sungang and Hyungsang, Energy and Prime Energy, Universal Image Individualized not separate, Shimjung ~ shim = mind and jung = emotion/feeling, LawAndReason rather than OnlyLaw...

>>Theory of the Original Image
I. Content
A. Divine Image
1. Sungsang and Hyungsang
Sungsang is internal and active, hyungsang is external and passive; without hyungsang there is no sungsang
Philosophers have a "what is fundamental" controversy - west says form and matter - Aristotle used terms eidos (form) and shule (matter) - east says yang and yin (parent and child, light and dark) UT embraces both but is also unique with Dual Characteristics of ss and hs NOT dualism and NOT monism but a Theory of Oneness.
Christian Theology says God created physical world out of nothing, but Science says it is Energy (UT says this Energy is based on God's Thought/Plan Sungsang which is Internal ss and Internal hs

2. Yang and Yin are secondary attributes (unique to UT)
Ss is realized through Yang and Yin
Hs is realized through Yang and Yin

3. The Individual Image

B. Divine Character
1. Heart
2. Logos
3. Creativity

Prof usually begins by listening to people summarize our last gathering as our small group summarizes and gives their best highlights and comments (or questions). From a humanistic viewpoint, our gathering is a bunch of listeners and one speaker. From the viewpoint of UT, we are gathering centered on a Common Purpose - we are all thinking about the Common Purpose = to become True People.

Even though this second half of the first chapter explains God who is beyond time (temporal) and space (spatial) we keep in mind that we need to have this explanation in order to solve problems in the temporal and spacial world where be live together.

II. Structure
A. Give-and-Take Action and 4 Position Foundation
1.
2.

This week several people summarized the chapter on Ontology
Onto (existing) Logos (study/theory) = Ontology is the study of existing beings

We studied the Original Being (Content /image/character/ and Structure) Now, when we look at existing beings, we have human beings and all things (how are they similar and different) which are limited by time and space

2 new key terms

1. Individual Embodiment of Truth (Original Image Individualized)

2. Connected Body

This is our view, our thought - we are all connected, horizontally through the environment and vertically through lineage

Hs and Ss in UT is a little different from DP due to translation problem

Human Beings are not worthless and meaningless - integration of all things and microcosm of the universe Chang hap ssil chae saw

5 types of G&TAction - this is a new interpretation

The dialectic says all things have two parts. We agree with this, but we say that they are NOT OPPOSITES! They have a common purpose and give and take action, thus are correlative - both need each other

Development through fighting is wrong

Fighting in a family makes children fearful

Fighting against evil and secular thought, not each other - in this case, opposites are needed to fight against self-centered thought

God created everything and we have to complete creation through our action, realization, application of G&TAction - and this requires time and space