Earticle

The type of give-and-receive-action in a formula unit of sodium chloride is referred to as the Outer Give-and-Receive-Action in Unification Methodology. Based on our chemical view of this formula unit as an ion pair, we have shown that this ion pair corresponds to a new-born body and electrostatic interaction within the ion pair is the inner developmental give-and-receive-action. Whereas the subject and object is the original type for ionic compound, an alternating type applies to a covalent compound, where bonding results from the sharing of electron pairs. However, the types of give-and-receive-actions mentioned in Unification Thought cannot properly account for the sharing of electron pairs in a covalent compound. In view of the distinction between electron transfer and the sharing of electron pairs, we have come to realize that the give-and-receive-action can be further classified as either complete or partial.

Unification Thought teaches that peace results from give and take action for the purpose of goodness. The true family values inherent in Unification Thought and Head-Wing Thought, which refer to the practice of sexual abstinence before marriage and absolute fidelity in marriage, serve as a common base for such give and take action. I will discuss how this optimizes human happiness, and how the violation of these values leads to the collapse of the individual, family and nation. I will examine the decline of the adherence to these values in North Korea and South Korea, and discuss prospects for their revival. I conclude with a recommendation that the Universal Peace Foundation call representatives of nations—most importantly North and South Korea—to have give and take action with these Head-Wing values as a common base.

This paper aims to achieve a comprehensive understanding of Kant’s idea of freedom by dealing with its three main aspects related closely with each other: that is, nature, morality, and humanity. In Kant’s perspective, two different causations—empirical and rational—work in one and the same agent in the way that the former is the representation of the latter. An agent is conscious of herself as having the intelligible causality of reason, but the only way to know how it works is to experience it through a consecutive chain of actions. In this context, what can be inherited to an agent by an absolute truth of reason is only the reason’s formal aspect of universality. For Kant, such a universality test of reason in actions is the heart of what is meant to be moral. The self-legislated universal law of freedom becomes itself the principle of morality. Furthermore, since the moral law is necessarily postulated as based on the noumenal self, what makes freedom and morality precisely free and moral is the humanity as such in terms of personality. An autonomous being follows her own law in terms of the causality of reason and this is not a subjectively limited law but a universal law. Therefore, the noumenal self—as a free, moral and personal being —becomes both a subjective and a universal portal to the whole world.