Societies that valued sexual fidelity flourished, anthropologists say. Sexually permissive societies always fall
Unification Movement will prosper, because it values love, family, marriage and fidelity. History is the best prove for that; Sumerian, Greek, Roman, Babylonian, Moorish, Anglo-Saxon, and many other societies, all fell shortly after they abandoned sexual chastity. Without exception, civilizations flourish when demonstrating premarital sexual restraint, faithfulness and fidelity in marriage.
Once a society loosened its sexual mores and abandoned monogamy, it began to degenerate and would eventually dissipate away. So much for 'permissive' sexual attitudes being "progressive". Only at times when societies valued sexual fidelity flourished, anthropologists say. Sexually permissive societies always fall
"The most fearful thing is for the foundation of love to be broken."Sun Myung Moon, CSG p. 391
Published in a 1934 book called “Sex and Culture,” the anthropologist J.D. Unwin found a universal correlation between monogamy and a civilization's "expansive energy." Among the 86 different societies he studied, he not only found monogamy to be correlated with a society's strength, but came to the sobering conclusion that "In human records there is no instance of a society retaining its energy after a complete new generation has inherited a tradition which does not insist on pre-nuptial and post-nuptial continence." In other words, sexual fidelity was the single most important predictor of a society’s ascendancy and strength.
"An obvious truth is that when we deviate from God’s plan for sexuality, it renders a devastating impact on our culture."
Unwin had several hundred years of history to draw on. He found with no exceptions that these societies flourished during eras that valued sexual fidelity. When sexual mores would loosen the societies would subsequently decline.
"Keeping your fidelity and chastity, you will receive all the highest blessings" Rev. Moon
In his own words: "These societies lived in different geographical environments; they belonged to different racial stocks; but the history of their marriage customs is the same. In the beginning each society had the same ideas in regard to sexual regulations. Then the same struggles took place; the same sentiments were expressed; the same changes were made; the same results ensued. Each society reduced its sexual opportunity to a minimum and displaying great social energy, flourished greatly. Then it extended its sexual opportunity; its energy decreased, and faded away. The one outstanding feature of the whole story is its unrelieved monotony."
"Out-of-control sex can have far-reaching, damaging consequences to our society."
Atlanta pastor Andy Stanley points out how most of the major social problems in America are caused by the misuse of our sexuality. Take a look at the consequence of teen pregnancy, AIDS and other sexually transmitted diseases, abortion, the psychological and physical effects associated with rape, sexual abuse and incest. When you include adultery, which leads to divorce and breakup of the family, you can see how out-of-control sex can have far-reaching, damaging consequences to our society.
"Fidelity is more precious than your life."Sun Myung Moon, CSG p. 391
"Fidelity in such a love-centered family requires that love be absolute. It is absolute in all its relationships. An invasion of even one of these relationships cannot be allowed because that would mean the destruction of all of them.. The most fearful thing is for the foundation of love to be broken. This single nucleus expands to become the world." Sun Myung Moon, CSG p. 2254
"Such a spirit of loyalty... and the unchanging fidelity that is like pine and bamboo constitute the central thought and spirit for the realization of the Kingdom of Heaven on earth that will be established in the future." Sun Myung Moon, The Meaning of Loyalty and Filial Piety
"The environment we live in is extremely
impure. Yet, keeping your fidelity and
chastity, you can come to the place where
you can receive all the highest blessings
even amidst such an impure environment." Sun Myung Moon, CSG p. 2504
"As a couple you
will become faithful men and women
of fidelity... you will attain the
position.. in accordance
with the laws of the heavenly palace.
There is only one way that we can
safely proceed and that is through a life
of offering everything for the sake of
love – living for the sake of others. This
is an amazing fact. (Sun Myung Moon, 1987.10.25)
The family under aggressive attack: Expose the sexual rights agenda at the UN. Fundamental values are under increasing attack by UN agencies
Destructive court rulings endanger children by undermining marriage between a man and a woman. Mostly western nations are particularly hostile to the traditional family. Under the Obama administration, the United States is now in favor of abortion and against the traditional family at home, abroad, and at the U.N.
Family Advocates:Lets preserve and promote the family, traditional marriage, life, parental rights and religious freedom.
The family and family values are under more aggressive attack than ever, and they are in the cross-hairs of the sexual rights activists who are determined to impose their radical social engineering agenda on the world.
These fundamental institutions and values that are so critical to any society are under increasing attack by UN agencies and treaties, unelected activist judges, politicians, special interest groups, much of the media and popular entertainment.
Let's Stand for the Family. We are building a network of one million people across the world who have shown that they are willing to stand for the family at the international, national and local levels.
Fight at the frontiers of the battle to defend family, life, and religious freedom and to expose and stop the sexual rights agenda at the United Nations;
Expose the deceptive tactics and myths spread about homosexuality and same-sex attraction by activists as part of their campaigns to overturn laws protecting marriage and family life;
Work to protect marriage between a man and a woman everywhere it is under attack.
The "I Stand for the Family" International Petition
Whereas, the traditional family is increasingly under attack on a variety of fronts at the international, national, state, and local levels, and
same-sex marriage, moon: how does gay marriage hurt the institution of marriage Same-sex marriage will hurt families and society Bishop Harry Jackson: The institution of marriage is unique in our soc...
The family under aggressive attack: Expose the sexual rights agenda at the UN. Fundamental values are under increasing attack by UN agencies
First published Mon Feb 23, 2004; substantive revision Sun Apr 6, 2008
Immanuel Kant (1724–1804) argued that moral requirements are based on a standard of rationality he dubbed the “Categorical Imperative” (CI). Immorality thus involves a violation of the CI and is thereby irrational. Other philosophers, such as Locke and Hobbes, had also argued that moral requirements are based on standards of rationality. However, these standards were either desire-based instrumental principles of rationality or based on sui generis rational intuitions. Kant agreed with many of his predecessors that an analysis of practical reason will reveal only the requirement that rational agents must conform to instrumental principles. Yet he argued that conformity to the CI (a non-instrumental principle) and hence to moral requirements themselves, can nevertheless be shown to be essential to rational agency.
This argument was based on his striking doctrine that a rational will must be regarded as autonomous, or free in the sense of being the author of the law that binds it. The fundamentalprinciple of morality — the CI — is none other than the law of an autonomous will. Thus, at the heart of Kant's moral philosophy is a conception of reason whose reach in practical affairs goes well beyond that of a Humean ‘slave’ to the passions. Moreover, it is the presence of this self-governing reason in each person that Kant thought offered decisive grounds for viewing each as possessed of equal worth and deserving of equal respect.
After his decades-long struggle against the godless empire of evil, Reverend Moon emerged victorious and was then quick to perceive that the rapid decline of moral values, social decay, and the breakdown of the family and religious values were threatening civilization as we know it. Reverend Moon also traveled the world, including all fifty U.S. states, to proselytize indefatigably about what unites the world’s prin cipal religions. It is a war that Reverend Moon still wages daily to re store basic moral and family values in the context of one God for all religions.
Kant's and Marx's Epistemologies from the Perspective of Unification Thought
A. Critique of Kant's Epistemology
1. Critique of the Transcendent Method
Kant asserted that the subject is endowed with a priori form is of thought (categories). This statement, needless to say, represents Kant's position of not acknowledging forms of existence in the external world. However, when we examine them well, we realize that there are forms of existence that correspond to the forms of thought. For example, all things in the objective world exist and perform their motion in the form of time and space. Also, scientists can deliberately give rise to a certain phenomenon oil the basis of' time and space in the objective world. Therefore, the form of time and space is not only a subjective form, but an objective form as well.
The same can be said about the form of causality. Scientists have discovered numerous relations of cause and effect from the phenomena of the natural world and have come to be able to reproduce similar phenomena on the basis of the relations of cause and effect. This indicates that indeed there are relations of cause and effect in the objective world.
Also, Kant said that an object of cognition is established through the combination of the form of the subject and the content coming from the object. From the perspective of Unification Thought, the subject (person) as well as the object (all things) have both content and form. What the subject possesses is not what Kant called "a priori forms" alone; rather, it is previously existing prototypes, which have both content and form and, therefore, include the forms mentioned by Kant. Also, what comes from the object is not a chaotic manifold of sensations, but rather sensory content organized by the forms of existence.
Furthermore, the subject (person) and object (all things) are in a correlative relationship and bear resemblance to each other. Therefore, cognition is not carried out through synthesis of the object; rather, cognition is carried out as the "content and form" (the prototype) of the subject, and the "content and form" of the object are collated through give-and-receive action between them, and a judgment is made.
2. Critique of Kantian Agnosticism
Kant thought that only natural, scientific knowledge in the phenomenal world is true, and he considered the world of things-in-themselves (the noumenal reality) uncognizable. Consequently, lie entirely separated the phenomenal reality from the noumenal reality. This led to the separation between pure reason and practical reason, and the separation between science and religion.
From the perspective of Unification Thought, the thing-in-itself is the Sungsang of a thing, while the sensory content is its Hyungsang. Sungsang and Hyungsang are unified in all things, and since Sungsang is expressed through Hyungsang, we can know the Sungsang of a thing through its Hyungsang.
In addition, according to Unification Thought, the human being is the lord of dominion over all things, or the lord of creation, and all things were created in resemblance to the human being, as objects of joy to human beings. This means that the human being and all things resemble each other in structure and in elements; accordingly, they resemble each other in content and in form as well. Therefore, in cognition, the content and form possessed by the subject (human being) are similar to the content and form possessed by all things, and they can be collated. In addition, since through its content the thing-in-itself, namely, the Sungsang of the object, is expressed, the subject can cognize not only the Hyungsang (sensory content and form) of the object, but also its Sungsang (the thing-in-itself). Since Kant was ignorant of the principled relationship between mankind and all things, lie fell into agnosticism.
B. Critique of Marxist Epistemology
1. Critique of the Theory of Reflection
As explained in the section on Unification Epistemology, if there is no prototype within the subject of cognition that corresponds to the things in the external world as criteria for judgment, cognition cannot be made, even if the external world is reflected on the consciousness. Moreover, since cognition is carried out through the give-and-receive action between subject and object, it is necessary for the subject to have interest in the object. Even though an object in the external world is reflected on the consciousness of the subject, if the subject has no interest in the object, cognition will riot take place. This means that cognition is not carried out through a passive material process like reflection, but becomes possible only through the participation of an active mental process (i.e., interest in the object and the function of collation).
2. Critique of Sensory Cognition, Rational Cognition, and Practice
In Marxist epistemology, the process of cognition consists of three states, namely, sensory cognition, rational cognition, and practice.
The important question here is how consciousness, which is field to be a product or a function of the brain and to reflect the objective world, can make rational (logical) cognition (i.e., abstraction, judgment, inference), and moreover, how it can direct practice (revolutionary practice). Even though there is a wide gap between the passive process of reflecting the external world on one hand, and rational cognition and the active process of practice on the other, no reasonable explanation is given. This means that there is a logical gap here in the Marxist view.
From the perspective of Unification Thought, cognition and practice can never be made based solely on the physiological processes of the brain. This is because cognitive action takes place through the give-and-receive action between the mind and the brain. In other words, cognition and practice are carried out through a relationship of give-and-receive action between the mind, which possesses the function of understanding and reason, and the brain.
The next question concerns the role of practice in cognition. Lenin said that cognition proceeds to practice, and Mao Tse-tung asserted that cognition and practice are inseparable. In this respect, Unification Thought has no objection. All things were created as objects of joy for human beings, and we are to exercise dominion (practice) over all things. Accordingly, we cognize all things in order to exercise dominion (practice). Cognition and practice form a correlative circuit of give-and-receive action between human beings and all things (Fig. 9-12). Thus, there is no cognition apart from practice (dominion), and no practice (dominion) apart from cognition.
Fig. 9-12: Correlativity of Cognition and Practice
Practice, as advocated by Marxism, is ultimately directed toward revolution. Contrary to that, Unification Thought asserts that neither cognition nor practice is ever carried out with revolution as its objective, but rather, they are carried out for the actualization of the purpose of creation. The purpose of creation is actualized when (1) God exercises dominion over human beings with love, and human beings return beauty to God; and (2) human beings exercise dominion over all things with love, and all things return beauty to human beings-whereby joy is realized in God and human beings. Therefore, both cognition and practice are carried out for the purpose of obtaining joy through love.
3. Critique of the Communist Concepts of Absolute Truth and Relative Truth
Lenin and Mao Tse-tung acknowledged the existence of absolute truth, saying that human being infinitely approaches absolute truth by repeating cognition and practice. Yet, their concept of "absolute" is ambiguous. Lenin said that the sum-total of relative truths is the absolute truth. No matter how we may sum up relative truths, however, the result is simply relative truths summed up, and cannot become absolute truth.
Absolute truth refers to the universal, eternal truth. Therefore, without having the Absolute Being as the standard, the concept of absolute cannot be established. Absolute truth is one with, and inseparable from, the absolute love of God, as explained in "Axiology." This is the same as the way in which the warmth and brightness of sunlight are one and inseparable. Therefore, there can be no absolute truth apart from God's absolute love. Consequently, only when centered on God's love, will the human being understand the purpose of creation of all things and obtain true knowledge of them. Therefore, if God is denied, there is no way to obtain absolute truth, no matter how strenuously one may engage in practice.
Rev. Sun Myung Moon, The man who ended Communism is now dedicated to unite the efforts of all religions, all conscientious people for bringing world peace...
