2. Subject and Object

I have already explained that an individual truth being has the universal image, which consists of Sungsang and Hyungsang, and yang and yin. Sungsang and Hyungsang, and yang and yin, exist in the relationship of subject and object. An individual truth being, which is a created being, is involved in yet another type of subject and object pair besides Sungsang and Hyungsang, and yang and yin. This pair consists of principal element and subordinate element (or principal being and subordinate being). This situation results from the fact that the created world is temporal and spatial in nature. For example, the relationships between parents and children in a family, between teachers and students in a school, between the sun and the earth in the solar system, and between the nucleus and the cytoplasm in a cell are neither a relationship of Sungsang and Hyungsang nor a relationship of yang and yin. These are relationships of principal element and subordinate element, or principal being and subordinate being.

This shows that there are three kinds of subject and object relationship in any individual truth being, namely, Sungsang and Hyungsang, yang and yin, and principal element (being) and subordinate element (being). All of these resemble the relationship of subject and object as seen in the dual characteristics of God. The characteristic features of the relationship between subject and object are those of central and dependent, active and passive, dynamic and static, creative and conservative, initiating and responding, outgoing and modest, and so forth. This does not mean that a particular principal element and a particular subordinate element must have all of these characteristics at any given time; they may sometimes be in the relationship of central and dependent, sometimes in the relationship of active and passive, or outgoing and modest, and so forth. Generally speaking, the relationship between the subject and the object is that between one exercising dominion over the other and one receiving dominion from the other.

2.1. System of Individual Truth Beings in the Created World

Every existing being contains a correlative relationship of Sungsang and Hyungsang, yang and yin, and principal element (being) and subordinate element (being). This will be explained through a few selected examples of individual truth beings on different levels, extending from the cosmos (macrocosm) down to the smallest elementary particles (microcosm). The cosmos, however big it may be, is nevertheless an individual truth being. It consists of the spirit world and the physical world (the earthly world). The spirit world is the invisible world, and the physical world is the visible world. These two worlds exist in a relationship of subject and object, which is the relationship between Sungsang and Hyungsang, as in the relationship between spirit self and physical self in a human being.

The universe (i.e., the physical world), in turn, is an individual truth being as well. The universe has a center, and around that center, about 200 billion galaxies (or nebulae) are revolving. In this particular relationship, the center of the universe is the principal element, and each galaxy is a subordinate element. These elements are in the relationship of subject and object. A galaxy, also, is an individual truth being. The galaxy in which we live, for instance, consists of a nucleus and about 200 billion stars. The galactic nucleus is the principal element, and the stars are subordinate elements; these two kinds of elements exist in the relationship of subject and object. Our sun is one of the stars in our galaxy. The solar system, also, is an individual truth being. The solar system consists of the sun and nine planets. The sun and the planets are in the respective positions of principal element and subordinate elements, forming a relationship of subject and object. The earth, one of the planets in the solar system, is an individual truth being as well. The earth has a core, on one hand, and a surface and crust, on the other. These are the principal element (core) and the subordinate element (surface and crust), forming a relationship of subject and object.

The surface of the earth can, likewise, be regarded as an individual truth being. The earth’s surface consists of natural things, and is inhabited by human beings. Human beings are the principal beings, and natural things are the subordinate beings. Human beings form nations, which are individual truth beings, consisting of a government and people, where the government is the principal element and the people collectively are the subordinate element. A family, a unit of a nation, is also an individual truth being, consisting of parents and children, or husband and wife. Parents and children are principal and subordinate individuals, whereas husband and wife are yang and yin individuals; both of these are in the relationship of subject and object. An individual person, also, is an individual truth being, consisting of spirit self and physical self. In this case, spirit self and physical self are Sungsang and Hyungsang and they are in the relationship of subject and object.

If we now direct our attention to the physical self, it consists of principal and subordinate elements, the brain and the limbs. Within the human body (physical self), each cell is an individual truth being, consisting of a nucleus as the principal element and the cytoplasm as the subordinate element. The nucleus of the cell, in turn, is an individual truth being, consisting of chromosomes as the principal element and the nuclear sap as the subordinate element. Each chromosome, also, is an individual truth being, consisting of deoxyribonucleic acid (DNA) as the principal element and proteins as the subordinate element. DNA is a molecule, which in itself is an individual truth being, consisting of nitrogenous bases (purines and pyrimidines) as the principal element and sugar (deoxyribose) and phosphate as the subordinate element. Bases, sugar, and phosphate are formed by atoms. An atom is an individual truth being, consisting of elementary particles: protons and neutrons as the principal element and electrons as the subordinate element. An elementary particle is an individual truth being as well, consisting of a principal element and a subordinate element.

Hence, there are many levels of individual truth beings in the universe, from elementary particles to the cosmos. Each of them consists of correlative elements of subject and object. When an individual truth being is seen from the viewpoint of a higher-level individual truth being, the lower-level being is a component of the higher-level being. For example, the solar system is an individual truth being, consisting of the sun and the planets; when, however, it is seen from the viewpoint of the galaxy (a higher-level individual truth being), the solar system is a component of the galaxy. This means that an “individual truth being” is a relative concept. Moreover, “subject” and “object” are relative concepts as well. For example, the sun is subject to the planets, but in the larger galaxy, it is object to the nucleus of the galaxy. The integrated system of individual truth beings and the correlative elements of subject and object within them are laid out in fig. 2.4.

2.2. Types of Subject and Object

The concept of subject and object in Unification Thought differs in important ways from the concept of subject and object in traditional philosophy. This difference must be explained. From an epistemological perspective, a “subject” in traditional philosophy refers to that which cognizes, that is, the consciousness, or the self, whereas an “object” refers to that which is cognized. Thus, an object refers to something which exists either within the consciousness (as an idea or concept) or outside the consciousness (a thing). From an ontological perspective, or in a practical sense, a subject in traditional philosophy refers to an existing being with consciousness (i.e., a human being), whereas an object refers to a being with which the subject is faced. In short, in traditional philosophy subject and object refer to the relationship between consciousness (or the human being) and the thing with which it is faced. In Unification Thought the concepts of subject and object carry a different meaning. These concepts refer not only to the relationship between a human being and a thing, but also to the relationship between one human being and another human being, and to that between a thing and another thing. These relationships are of four types, as follows:

Original Type

The original type refers to a relationship that is everlasting and universal from the perspective of God’s creation. Examples of such an original type are the relationships between parents and children, husband and wife, teacher and students, star and planets, cell nucleus and cytoplasm, and atomic nucleus and electrons. These relationships never change.

Temporary Type

Relationships that last for only a limited time are of the temporary type. These relationships frequently occur in day-to-day life. One example is the relationship between a lecturer and the audience, which is established when a lecture is being given. Even in relationships of the original type, the positions are sometimes reversed to create a relationship of the temporary type. In a family, for instance, should the husband become absent or sick, the wife will temporarily take on the responsibility of her husband, and when the parents are sick or become old, the children will take on the responsibility of the parents. Such relationships can be regarded as being of the temporary type. But even in such cases, the original type does not totally disappear; thus, they are simply relationships of a temporary type based on the original type.

Alternating Type

When the subject alternates with the object, the relationship is of the alternating type. An example of this is a dialogue between two persons: the one who speaks is the subject, and the one who listens is the object. In a dialogue, however, the person speaking and the person listening alternate with each other―hence, this is a relationship of the alternating type.

Undetermined Type

In certain relationships, the human being freely decides which element is the subject and which is the object. These are called relationships of the undetermined type. In this case, subject and object are not determined objectively. For example, in the relationship between animals and plants, animals discharge carbon dioxide, which is used by plants, and plants, in turn, discharge oxygen, which is used by animals. From the perspective of the flow of oxygen, plants can be regarded as the subject; but, from the perspective of the flow of carbon dioxide, animals can be regarded as the subject. The relationship of subject and object changes depending upon which being a person emphasizes, namely, according to the will of the person. The subject and object in such a case fall under the undetermined type.

2.3. Give and Receive Action

When a correlative relationship of subject and object is formed centering on a common purpose, either between two elements within a being or between one being and another being, there comes about an action of giving and receiving a certain element or force. This kind of action between subject and object is called the “give and receive action.” Through this action, the entities involved maintain their existence and are able to move, change, and develop. For example, when students enroll in a school, a correlative relationship is established between students and teachers. Based on this correlative relationship, the teachers provide instruction, and the students gain new learning. This is a give and receive action. Through this action, knowledge and techniques are transmitted, and also the students’ personality and character are nurtured. Thus, students will feel grateful to the teachers and the teachers will feel satisfied with their vocation. The following example can more concretely explain the meaning of a correlative relationship. When a man and a woman become acquainted with each other, whether by some chance opportunity or by special arrangement, they form what is called a “correlative relationship.” If, subsequently, they get married, create a family, and live a life of love, they are engaging in what is called “give and receive action.” The solar system is another example: the sun and the planets have existed in a correlative relationship for 4.6 billion years, giving and receiving through universal gravitation whereby the planets are revolving around the sun, and in this way they maintain the solar system.

In God, there are the identity-maintaining and the developmental aspects. In the identity-maintaining aspect, Original Sungsang and Original Hyungsang engage in give and receive action centering on Heart, forming a union or harmony. This is the identity-maintaining aspect of God, the foundation for His eternity and self-existence. Also, Original Sungsang and Original Hyungsang engage in give and receive action centering on purpose (i.e., the purpose of creation), engendering multiplied beings, or new beings. This is the developmental aspect of God. The first relationship is described as an “identity-maintaining give and receive action,” and the second one is described as a “developmental give and receive action.” In a similar fashion, there are identity-maintaining give and receive actions and developmental give and receive actions in the created world, which is created in the image of God. For instance, in our galaxy give and receive action takes place between its nucleus and about 200 billion stars. The shape of our galaxy has the form of a convex lens and is constant, and all the stars perform revolving motions while keeping their own particular orbits. From this perspective, the galaxy has an unchanging aspect. On the other hand, it is said that in the beginning the galaxy revolved slowly, but as time went on, it came to revolve faster and faster. Also, it is well known that old stars die and new stars are born. Thus, the galaxy has the aspect of change as well. Hence, there are aspects of both identity-maintaining give and receive action and developmental give and receive action in the galaxy.

Furthermore, within God’s Sungsang, the correlative elements of the Inner Sungsang and the Inner Hyungsang are in the relationship of subject and object, and they are engaged in give and receive action centering either on Heart or on purpose, whereby they form either a union or produce a new being, respectively. This is called “inner give and receive action.” On the other hand, Original Sungsang and Original Hyungsang are also engaged in give and receive action centering either on Heart or on purpose, whereby they form either a union or produce a new being, respectively. This is called “outer give and receive action.”

This two-stage action, namely, inner give and receive action and outer give and receive action, forms the two-stage four position foundation, which is called the “two-stage structure of God.” This two-stage structure as found in God applies also to the created world. Hence, every being internally has correlative elements of subject and object within itself, and at the same time, it is externally related to other beings in a correlative relationship of subject and object. For example, in the relationship between a human being and all things, the human being, through the inner give and receive action, engages in thinking, and then, through the outer give and receive action, cognizes things and exercises dominion over them. There are five different types of give and receive action, which I will explain next. What distinguishes one type from another is whether or not the subject and/or object possess consciousness. The five types of give and receive action are as follows:

Bi-Conscious Type

In a classroom, a teacher is the subject and the students are the objects, and they engage in a give and receive action wherein both sides are conscious of that action. This is called a give and receive action of the bi-conscious type. The subject and the object both have will and they are both conscious, not only in cases like this, between one human being and another, but also in such cases as those between a human being and an animal, and even between one animal and another. Such relationships as these are of the bi-conscious type.

Uni-Conscious Type

When a teacher writes words on a blackboard with chalk, a give and receive action takes place between the teacher and the chalk. In this case, the teacher acts consciously, whereas the chalk does not. One side alone (the subject) has consciousness while the other side (the object) does not. This is called a give and receive action of the uni-conscious type.

Unconscious Type

Animals inhale the oxygen emitted by plants and exhale carbon dioxide. On the other hand, during the daytime plants absorb the carbon dioxide emitted by animals and release oxygen through photosynthesis. In this instance, animals do not consciously exhale carbon dioxide for the sake of plants, nor do plants consciously release oxygen for the sake of animals. Both sides act unconsciously in this exchanging of carbon dioxide and oxygen. Such a case in which both parties engage in a give and receive action unconsciously, even if one or both parties may have consciousness, is called a give and receive action of the unconscious type.

Heteronomous Type

When neither the subject nor the object possesses consciousness, and both are induced heteronomously by the will of a third party to engage in a give and receive action, the relationship is called a give and receive action of the heteronomous type. For example, the sun and the earth engage, according to natural law, in give and receive action according to God’s purpose of creation, even though they are not conscious of it. This is a give and receive action of the heteronomous type. In another example, the various parts of a watch engage in give and receive action with one another according to the will of the person who made the watch. Such kinds of give and receive actions are of the heteronomous type.

Contrast Type (Collation Type)

When we human beings contrast two or more things and therein discover harmony between them, we regard them as engaging in a kind of give and receive action. This is called give and receive action of the contrast type, or collation type. In this relationship, the human observer establishes (consciously or unconsciously) one element as the subject and another as the object, contrasts them, and thus regards them, subjectively, as engaging in give and receive action.

Creation or appreciation of artwork is a typical example of a give and receive action of the contrast type, in which a human subject intentionally contrasts the objective elements. In creating a work of art, the artist adjusts and contrasts colors, shades of light, sounds, and so forth, in order to harmonize these elements. In art appreciation, the appreciator, when contemplating a work of art (a painting, a musical piece, etc.) will also contrast the various elements within the artwork in order to find harmony in them. Give and receive action of the contrast type can also be found in the process of thinking. For example, the judgment “this flower is a rose” is made by regarding “this flower” as the subject and “a rose” as the object, and then contrasting them. In the process of cognition, contrast takes place between the sense content (such as shapes, colors, and fragrances) coming from the outside world and the prototypes (ideas) within the human subject. In Unification Epistemology, these processes are called “collation,” and are instances of a give and receive action of the contrast type.

2.4. Correlatives and Opposites

As stated earlier, in each individual truth being there always exist paired elements of subject and object. These paired elements are called “correlatives.” The correlative elements of subject and object form a correlative relation centering on a purpose and engage in harmonious give and receive action, forming either a union or a multiplied being. In Unification Thought, this is called the “law of give and receive action,” or simply, “give and receive law.” This understanding contrasts with that of the materialist dialectic, which asserts that within every being there exist “opposites,” or “contradictory elements,” and that things can develop only through a struggle between these opposites. Do things exist and develop through a harmonious give and receive action between correlatives (as Unification Thought asserts), or do they exist and develop through a struggle between opposites (as the materialist dialectic asserts)? It should be noted, first, that Unification Thought and the materialist dialectic agree on one point, and that is that in every being there are always two elements. In actual development, however, the two positions are diametrically different. In order to determine which one is correct, we need only to compare the nature of the two elements in both cases. If there is a common purpose, we can say that the two elements are correlatives; if there is no common purpose between them, we must say that the two elements are opposites. Another way is to examine whether the interaction between the two elements is harmonious or conflictive. If we find the interaction to be harmonious, then it is give and receive action; if, instead, we find it to be conflictive, then it is dialectical action. Also, we can determine which one is correct if we examine the positions of the two elements; in other words, if they are different in position (subject and object) they are correlatives, and if they are equal in position (subject and subject, for example) they are opposites.

Marx asserted that things develop through the dialectic, but he only dealt with social problems, and did not cite a single example that could indicate that natural phenomena develop through the struggle of opposites. Thus, in order to compensate for this weakness in Marx’s thought, Engels studied the natural sciences and compiled his conclusions in the books Dialectics of Nature and Anti-Dühring; thereby, Engels announced that he had reached the conclusion that “nature is the proof of dialectics.” ⁸ In other words, he asserted that all natural phenomena, without exception, follow the dialectic.

If, however, one carefully examines the natural phenomena cited by Engels, one finds that what is actually occurring in those phenomena are not struggles but rather harmonious actions centered on a common purpose. A more detailed explanation of this point is given in The End of Communism by Sang-Hun Lee, ⁹ and it is omitted here for lack of space. To conclude, nature can not be said to be the “proof of dialectics”; instead, nature is the “proof of give and receive action.” Struggles do exist, but only among human beings in society; these struggles are a result of the human fall.