This book presents a proposal for ethical education for peace that includes a character and heart education, and a civic and intercultural education, to be taught in the family, school and society. What is clear is that a superficial education of democratic values is not enough to solve the current crisis of values and solve the problems of individual, family and social moral degradation that paradoxically affect more to democratic advanced nations. Rather, it would require a genuine silent revolution that will bring people to a moral maturity, form healthy families, and create communities and nations that live in peace and harmony.

1. Regenerate Public Life by promoting Social
Ethics and Moral Leadership
Chapter 4 Ethics Education for Peace

2. 1. The problem of moral degradation of public and private life
2. Social peace sustained in an voluntary moral order based on
shared core values
3. Moral regeneration of public and private life through the
promotion of character and civic education
4. Society: A large-scale family
5. Family ethics serves as a model for social ethics
6. Towards a moral leadership
7. Three Great Subjects: True Parents, True Teachers and True Leaders
CHAPTER 4 REGENERATE PUBLIC LIFE BY PROMOTING
SOCIAL ETHICS AND MORAL LEADERSHIP

3. One of the great challenges to world peace is the
problem of moral degradation and the widespread social
corruption at all levels of society, from classroom
violence and juvenile delinquency, passing by alcohol
and drug abuses, the increase of violence within the
family and the organized crime, until the corruption at
the highest spheres of political, financial and media
powers.
This moral decline is partly generated by the
progressive deterioration of family units and the
confusion of values produced by the hegemony of an
extremely individualistic, hedonistic and selfish culture
that promotes the cult of money, power, image and sex
as the maximum social values to pursue, in which
«anything goes» to achieve success.
THE PROBLEM OF MORAL DEGRADATION OF PUBLIC AND PRIVATE LIFE

4. This moral decay is also due to the increasing
degradation of the democratic system that
currently tends to become a scenario of
continuous struggles, intrigues and compromises
behind the backs of the people, between the
elites of the different de facto powers whose
main objective is to achieve power at all costs,
sometimes with the only goal of enriching
themselves and obtaining privileges,
manipulating if necessary the public opinion to
get the ballots.
The moral degradation of the democratic system

5. Faced with the alarming increase in cases of political
corruption, violent crime and moral degradation affecting
modern democracies, the only solutions proposed are to
exercise greater police control and change laws to harden
penalties.
It is clear that these police, judicial and penal measures are
necessary, especially to protect the victims of crime, but it is
equally obvious that they are totally incapable of tackling root
problems and not even curbing or reducing the number of
crimes and corruption cases.
Many current thinkers and moral philosophers also think that
legal or judicial measures are not enough to stop them,
because this corruption is essentially a problem of moral deficit
and, as such, the only possible solution is the moralization of
society or a regeneration of public and private life that avoids
the moral corruption of the people, the social discredit of the
public leaders and the destruction of the social fabric.
Need for a moral regeneration of public and private life

6. Cortina proposes the moralization of the society and the promotion of the
ethics of the social activities:
Moralization of society and promotion of social ethics
«Evidently, laws are inevitable,
but the legal void is never the cause
of the mess. The worst thing is the
moral deficit, because if citizens are
not convinced that there are certain
modes of behavior that are
worthwhile for themselves, which
are humanizing while others are
not, there are no laws, controls and
sanctions in the world capable to
solve the problem. (...)
That is why it is important to moralize society. That is
why it is urgent to reflect on each of the social activities,
trying to determine what are their own purposes, the
internal goods that they pursue, and what are the
attitudes and values required to reach those internal
goods. (...)
I believe that this is the only way that the activities
will not degenerate, not corrupt, but acquire that quality
and that moral height that I think is fundamental. »
Adela Cortina, «La regeneración moral de la sociedad y de la vida política»,
en Corrupción y ética, Cuadernos de Teología Deusto, núm. 9, Universidad de
Deusto, Bilbao, 1996, p. 35.

7. Demetrio Velazco
eloquently abounds in this
need for a reform of society
by means of an ethical
education that promotes the
moralization of individuals and
all professional and public
activities. A reform that gives
back to citizens the faith in
their public officials and
institutions, and thus building
a more healthy, fair, solidary
and peaceful society.
«We must combine a good legal system, effective as
well as fair, with an education in civic and public ethics.
(...)
I think it is urgent to moralize again our activities,
relationships and exchanges, in such a way as to inspire
confidence in the quality of our behavior.
It is an urgency of any normally healthy society that
businessman, physician, lawyer, journalist, teacher,
judge, trade unionist, worker, public employee,
consumer, citizen, have a code in which their good
practices are collected, and by fulfilling it, they know that
they can achieve the objectives of their profession and
the welfare of society in general.»
Demetrio Velazco, «Corrupción política e inmoralidad privada», en
Corrupción y ética, Cuadernos de Teología Deusto, núm. 9, Universidad de
Deusto, Bilbao, 1996, p. 49.

8. «If the institutions of democracy and capitalism want
to function properly, they must coexist with certain
premodern cultural habits, which will ensure their
proper functioning.
Laws, contracts and economic rationality provide a
necessary but not sufficient basis for maintaining the
stability and prosperity of postindustrial societies; they
must also have reciprocity, moral obligations,
responsibility towards the community and trust, which
is based more on a habit rather than a rational
calculation.
The latter does not mean an anachronism for modern
society, but rather the sine qua non of its success.»
F. Fukuyama, Trust, The Free Press, New York, 1995, p. 11.
Fukuyama acknowledges
that democratic laws or
procedures are not sufficient
to ensure the proper
functioning of democratic
societies.
Therefore, there is no
choice but to go back to the
old customs or moral virtues
that had been relegated to the
private sphere.

9. PEACE SOCIAL SUSTAINED IN AN VOLUNTARY MORAL ORDER BASED
ON SHARED CORE VALUES
 Moral order based on normative means
and the voluntary acceptance of common
core values
 Government based on the virtuous
examples of Confucius
 Supremacy of love over the law in the
Christian message
 The principle of the universal shared values
 Need to reach an agreement on universal
ethical principles
 To achieve national and world peace it
is necessary to follow the natural
order that individuals, families and
other social groups should voluntarily
give preference to the purpose of
serving larger groups of people
 Need for a silent revolution that
makes human beings reach a moral
maturity and so they can harmonize
the individual purpose and purpose
for the whole

10. Amitai Etzioni, concerned about the selfish individualism that has infested current
democratic societies and all its sequels, also points out that legal, police, judicial or
penitentiary measures, although necessary, are not enough to solve social problems
and build a peaceful society.
SOCIAL PEACE SUSTAINED IN AN VOLUNTARY MORAL ORDER BASED ON SHARED CORE VALUES
«Indeed, in all Western societies, one can readily observe that, as social order
has deteriorated over the last generation, there has been a constant drumbeat for
more and harsher punishments, more police, and more powers for the various
public authorities.
Although it is difficult to measure the ratio, it seems that many of the recent
efforts to strengthen social order in the West have relied much more on the law
and much less on reasserting the moral voice.
In contrast, I introduce the principles that for a society to be communitarian,
much of the social conduct must be "regulated" by reliance on the moral voice
rather than on the law.»
Amitai Etzioni, The New Golden Rule, Basic Books, New York, 1996, pp. 138-139.

11. For this reason, Etzioni proposes the establishment of a moral order based on normative
means (education, exemplary leadership) and the voluntary acceptance by all members of
society of a common and shared core values.
Moral order based on normative means and the voluntary acceptance
of common core values
«The order of good
communitarian societies relies
heavily on normative means
(education, leadership, consensus,
peer pressure, pointing out role
models, exhortation, and, above all,
the moral voices of communities). In
this sense, the social order of good
societies is a moral order.
For a social order to be able to rely heavily on
normative means requires that most members of
the society, most of the time, share a commitment
to a set of core values, and that most members,
most of the time, will abide by the behavioral
implications of these values because they believe in
them, rather than being forced to comply with
them.»
Amitai Etzioni, The New Golden Rule, Basic Books, New York, 1996,
p. 13.

12. This position of Etzioni is somewhat atypical in modern Western culture
so marked by the liberal democratic tradition, which emphasizes the Rule
of Law as the only method that can generate social order, while relegating
the moral aspect to the private sphere.
However, millennia ago Confucius defended a view similar to that of
Etzioni, asserting that good governance is not one that is based on the
imposition of the law, but in moral education and virtuous examples.
Confucius thought that the nation was like a large family, which should be held together
not by force or fear of punishment but by the same voluntary bonds of love, benevolence,
fidelity and mutual trust that unite the family members.
«If in order to guide people —Confucius said— rules are used,
and to maintain order, punishments are applied, people will lack
of conscience trying to flee from them. If virtue… is used to guide
the subjects, they will have conscience and reform themselves.»
Confucio, Analetas, 2. III.
Government based on the virtuous examples of Confucius

13. The Christian message comes to say, in essence, the same. Against Jewish
legalism, Jesus placed love above the law, exhorting to love our neighbor,
forgive the wrongs and even love enemies, claiming that we are all children
of God and therefore we form a large family governed by the supreme law
of the love.
St. Augustine immortalized this supremacy of love over the law in his
famous phrase: «Love and do what you want» (St. Augustine, In Epist. Ioann.
Tract. VII, 8.). Since when you love, you only want others good and
happiness, and you would never want to cause harm. That is why the law
becomes unnecessary. As Quintana Cabanas says:
In fact, this is a universal
message shared by most
religious and philosophical
traditions.
«The great moral obligation (positive) in the social sphere is love; If
there were love, to speak of justice would no longer be necessary (just
as if morality is practiced, most laws would no longer be required)…
At the top of social ethics is love, which is the ultimate value.»
José María Quintana Cabanas, Pedagogía Moral, Dykinson, Madrid, 1995, pp. 468, 470.
Supremacy of love over the law in the Christian message

14. A proposal quite similar to that of Etzioni is the view
advocated by Unification Thought.
According to Sun Myung Moon, the ideal future society
should be based on three principles:
1. The principle of interdependence, which refers to a fair
economic system that puts an end to social inequalities.
2. The principle of mutual prosperity, which describes a political
system based on the model of the family.
3. The principle of the universal shared values, which proposes
an ideal society and world based on universal ethical
principles shared by all human beings.
The principle of the universal shared values

15. According to Sun Myung Moon's own words:
The principle of the universal shared values
«An ideal society is characterized by universally shared
values. This means that everyone practices true love,
observing universal ethics and morality. All members of
society pursue a life of goodness and righteousness.
To establish that ideal, we aim to build a society rooted in
moral principles, whereby all people live moral lives in
keeping with the absolute value of God’s true love.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 271:78, (August
22, 1995).

16. However, in our current free and democratic societies
there is a vast plurality of beliefs and values.
So for this moral order to be established, as Etzioni says,
it would be necessary for the majority of the members of
society to «share a commitment to a set of core values.»
According to our author, these values should not be so
short or minimal, and therefore useless, as, for example, the
Kantian imperative that commands to treat man as an end
in itself, or the principles of justice of Rawls, nor so all-
pervading as a closed in itself ideology or religion.
Throughout this work, we have been defending this
thesis, the need to reach an agreement on universal ethical
principles shared by most of the philosophical and religious
traditions.
In this way, a social and global
harmony could be generated
despite the plurality of beliefs and
values that exist within a society
and in the world as a whole.
Need to reach an agreement on universal ethical principles

17. To achieve national and world peace it is necessary to follow the natural order that
individuals, families and other social groups should voluntarily give preference to the
purpose of serving larger groups of people
The individual, while preserving or improving
himself, should live for his family;
The family, while providing for the well-being of
their members, should help their neighbors and
community;
Social groups, companies, parties and institutions,
while pursuing their own interests, should contribute
to the common prosperity of the nation;
And nations, cultures or religions, while promoting
their own aims, should cooperate with other nations,
cultures or religions to achieve the common
happiness of all humanity.
One of the most basic and
general principles of nature is that
all individual entities are made to
establish reciprocal relations of
exchange with each other and
form increasingly larger units,
thus fulfilling at the same time
two ends, the individual purpose
of preserving their own existence,
and the purpose to contribute to
maintain the cohesion and
stability of the whole, with the
latter having the priority over the
first.

18. Therefore, what is most needed now is
a revolution of the conscience that
makes human beings to achieve a moral
maturity, which consists of moving from
selfishness to altruism, from seeking only
individual satisfaction to placing the
main purpose of their life in in serving,
loving and sacrificing for others.
In short, harmonize the individual
purpose with the purpose for the whole,
as stated by Sun Myung Moon in the
following quote:
Need for a silent revolution that makes human beings reaches a
moral maturity and so they can harmonize the individual purpose and
purpose for the whole
«Through the revolution of human
consciousness, human beings have to be led to
use their research results for the sake of the
peaceful co-existence of all humankind in a
highly creative and productive manner.
Human ideals can be realized only when they
harmonize individual purpose and overall
purpose perfectly.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-
UWC, 081:091, (November 28, 1975).

19. MORAL REGENERATION OF PUBLIC AND PRIVATE LIFE THROUGH THE PROMOTION
OF CHARACTER AND CIVIC EDUCATION
A civic education that teaches citizens to
establish harmonious and peaceful
relationships of cooperation with their
fellows, cultivating the social ethical
virtues, and whose goal is to make them
good citizens, professionals and civil
servants
A character education that teaches
respect for norms and the cultivation of
individual moral virtues, and whose aim
is to attain moral maturity and self-
control

20. Put simply, character education is about helping
citizens become good, balanced people who have
control of their own desires.
Society should encourage citizens to overcome
self-centered childish attitudes, to respect
voluntarily basic moral norms, and to acquire
individual moral virtues such as honesty, integrity,
purity, moderation, courage, wisdom,
perseverance, independence, autonomy, fairness,
impartiality, diligence, etc.
A character education that teaches respect for norms and the cultivation
of individual moral virtues, and whose aim is to attain moral maturity and
self-control

21. Character Education
BODY DESIRES
Own benefit and
individual satisfaction
MIND DESIRES
Help, be useful and
make others happy
MIND
CONSCIENCE
BODY
Moral perfection or maturity, Self-control
Individual moral virtues
honesty, integrity, purity, moderation,
courage, wisdom, perseverance,
independence, autonomy, fairness,
impartiality, diligence
Respect for moral norms
Harmony, Inner peace
Priority
BODY DESIRES
Own benefit and
individual satisfaction
MIND DESIRES
Help, be useful and
make others happy
MIND
CONSCIENCE
BODY
Lying, stealing, violent behavior,
compulsive habits
Childish egocentric attitudes,
selfish desires
Contradiction, Inner conflict
Priority

22. While character education has the mission of teaching
an individual morality that helps people to achieve inner
balance or peace, civic education, on the other hand, is
responsible for teaching a social or community ethic
that persuades citizens to serve their fellow citizens with
their qualities and innate talents, and promote good
coexistence.
A civic education that teaches citizens to establish harmonious and peaceful relationships
of cooperation with their fellows, cultivating the social ethical virtues, and whose goal is
to make them good citizens, professionals and civil servants
Society should encourage its citizens to try to
understand and put themselves in the place of others,
adopt altruistic attitudes and acquire social or
community ethical virtues, such as trust and mutual
assistance, friendship, cooperation, fellowship,
solidarity and tolerance.

23. Civic Education
SEEKING SELF-INTEREST
Purpose for the individual
SERVING AND HELPING OTHERS
SEARCH FOR GOOD COEXISTENCE
Purpose for the whole
Good citizens, professionals and civil servants
Social ethical virtues
Trust and respect for public servants, and
mutual aid, friendship, cooperation, solidarity
and tolerance among fellow citizens
Putting yourself in the shoes of others
Altruistic and solidary attitudes
Priority
Selfish, antisocial, and violent behaviors
Egocentric and self-centered childish
attitudes, selfish desires
Priority
SEEKING SELF-INTEREST
Purpose for the individual
SERVING AND HELPING OTHERS
SEARCH FOR GOOD COEXISTENCE
Purpose for the whole

24. Both types of education, character and civic education, are based on the same ethical
principles and mutually reinforcing
And conversely, to the extent that people
strives to cooperate with others, understand
them, put themselves in their place, love them
or serve them, they will change their childlike
egocentric attitude more quickly, and thus
mature their character and achieve greater
inner peace or balance.
When preference is given to the desires of the
body over those of the mind, or self-interest is
placed before the general interest, people will not
only fall into a state of internal contradiction
between the aspirations of the mind and the
desires of the body, but they will also have
conflicting relationships with others.
If, on the contrary, you gives priority to the
desires of the mind over those of the body, or to
the common interest over individual satisfaction,
you can live in peace with yourself and with others.
In addition, as a person strives to improve his
character and gain control over himself, it will
become increasingly easy for him to maintain
harmonious relationships with others.

25. In a family there are two types of human
relationships; the vertical ones, that is, between
people who are in different positions or levels of
responsibility; and other the horizontal ones, that is,
between equals or people who have similar
responsibilities.
In the vertical relationships between parents and
children, parents are in a position to have given birth
to their children and be responsible to offer them
love, protection, care and well-being, both physical
and emotional, while the children naturally trust,
respect and admire their parents, because they
consider them superior in age, experience and
wisdom.
On the other hand, the horizontal relationships
between brothers and sisters, or between husband
and wife, are relations between equals that are due to
trust, help, fidelity and mutual respect.
SOCIETY: A LARGE-SCALE FAMILY
In society, which is like a large-scale family,
there are also vertical relationships between
people who are in a more responsible position and
other people that are more dependent.
For example, the relationships established in
educational institutions between teachers and
students, in companies between executives and
employees; in groups, associations or parties
between leaders and associates; and in public
institutions among the rulers and citizens.These
are similar, in essence, to the relationships
between parents and children.
And there are also horizontal relationships
between equals, such as between classmates, co-
workers, associates or fellow citizens, who are
similar to the relationships that exist between
brothers and sisters.

26. Family Society
Children
Parents
Students
Teachers
Vertical relationships
WifeHusband
StudentsStudents
Horizontal relationships
Brothers Sisters
Businessmen
Employees
Rulers
Citizens
Colleagues Colleagues
Citizens Citizens

27. In the school, the teachers take the place of the parents or
grandparents, fulfilling the function that these cannot exert, of
imparting a large and specialized education.
For this reason, teachers should exercise their educational work as
substitutes for parents, treating the students as if they were their
own children, showing a paternal or maternal heart, a sacrificial
dedication and a good example.
Students, on the other hand, should correspond to teachers with
the same gratitude, respect and admiration they feel towards their
parents.
The relationships of fellowship and friendship between male and
female students are in turn similar to the relationships of trust and
mutual help that exist between brothers and sisters within a family.
The school is like an extension of the family home

28. The vertical relationships between teachers and
students are similar to those between parents and
children. For this reason, teachers should exercise their
educational labor as substitutes for parents, showing a
paternal or maternal heart, a sacrificial dedication and a
good example.
Students, on the other hand, should correspond to
teachers with the same gratitude, respect and
admiration they feel towards their parents.
The horizontal relationships of fellowship and
friendship between students are similar to the
relationships of trust and mutual help that exist
between brothers and sisters within a family.
Vertical and horizontal relationships in school
Students
Teachers Parents
Children≈
≈
Female
Students
Male
Students
Brothers Sisters
≈
≈
The school is like an extension of the family home

29. Companies are also like a big family, as you can see by studying their
origins or historical background. For example, primitive tribes or extended
families of hunters and collectors, extended families or tribes of nomadic
shepherds, self-sufficient farms of extended families of peasants, and the
bourgeois artisan family workshops.
In fact, today small and medium-sized family businesses are a very
important segment for the national economy, and in the Eastern countries,
the employees of large conglomerates or multinationals are considered part
of a large family. Companies offer their employees security and protection,
and they correspond with loyalty.
The company is like an amplification of the family
Instead of being antagonistic and conflicting like in Western capitalist
tradition, the relationship between employers and employees should
resemble those between parents and children, employers offering
employees protection, stability and economic security, and employees
responding with diligence, cooperation, and loyalty.
Relationships between
co-workers are also an
extension of the
relationships between
brothers and sisters.

30. The vertical relationships between employers and
employees should resemble those between parents
and children, employers offering employees
protection, stability and economic security, and
employees responding with diligence, cooperation,
and loyalty.
The horizontal relationships of camaraderie and
friendship between co-workers are also an
extension of the reciprocal and mutual aid
relationships that exist between brothers and
sisters within a family.
Vertical and horizontal relationships in the company
Employees
Parents
Children≈
≈
Brothers Sisters
≈
≈
The company is like an amplification of the family
Employer
Male
Co-workers
Female
Co-workers

31. The nation as a whole, with its public institutions, is
also similar to a large-scale family in which political
leaders fulfill a parental-like function as public
servants who devote their time and energy to the
mission of solving the problems of their fellow
citizens, and provide them with greater security,
peace and general well-being.
Citizens, for their part, should reciprocate with
gratitude, cooperation and loyalty.
Relationships between fellow citizens should also
be fraternal and solidary, as between brothers and
sisters.
The nation is like a large family on a grand scale

32. The vertical relationships between political
leaders and citizens should resemble those
between parents and children, since public
servants should work to solve the problems of
their fellow citizens and provide them with
security, peace and general well-being, and
citizens, for their part, reciprocating with
gratitude, cooperation and loyalty.
The horizontal relationships among fellow
citizens should also be fraternal and solidary,
as between brothers and sisters.
Vertical and horizontal relationships in the nation
Political
leaders Parents
Children≈
≈
Brothers Sisters
≈
≈
The nation is like a large family on a grand scale
Citizens
Male
Citizens
Female
Citizens

33. The world is like a big family
At the global level, international agencies and
humanitarian organizations fulfill the parental role of
mediating in conflicts between nations, providing loans
in the event of economic crises, and offering health and
economic aid to nations suffering from any kind of
humanitarian disasters.
At the same time, relationships between nations
should be fraternal relations of cooperation, assistance
and mutual trust.
And, in general, all human beings, whatever their
gender, race, nationality, culture or religion, should be
treated as brothers and sisters, as expressed in the Stoic,
Christian and Democratic ideal of universal fraternity.

34. In The vertical relationships between international
organizations and nations, the former fulfill the
parental role of mediating in conflicts among
nations, providing credit in the event of economic
crises, and offering health and economic assistance
to nations suffering from humanitarian disasters.
The horizontal relationships between nations
should be fraternal relations of cooperation,
assistance and mutual trust. And, in general, all
human beings, regardless of gender, race,
nationality, culture or religion, should be treated as
brothers and sisters
Vertical and horizontal relationships in the world
Nations
Parents
Children≈
≈
NationsNations
Brothers Sisters
≈
≈
The world is like a big family
International
organizations

35. FAMILY ETHICS SERVES AS A MODEL FOR SOCIAL ETHICS
 Society is like a big family
 Social ethics should be strengthened
through a civic education that
promotes vertical and horizontal civic
virtues, which correspond to the
vertical and horizontal family virtues
 Vertical civic virtues are the root from
where horizontal civic virtues springs
 The unjustified attitude of criticism
and suspicion towards all kinds of
authority leaves young people with no
moral examples to emulate and
eventually destroys the democratic
virtues of solidarity and fraternity
 Education should be more balanced, emphasizing
both horizontal, fraternal, egalitarian and
democratic civic virtues, as well as the vertical
civic virtues of trust and respect for parents,
teachers and other public officials
 Problems caused by the excessive emphasis on
vertical civic virtues
 To achieve national and global peace, it is
necessary to follow the natural order which states
that individuals, families and other social groups
should voluntarily give preference to the purpose
of serving larger groups
 The errors of limiting loyalties to closed and
exclusive groups

36. The attitudes, motivations, virtues and ethical norms that
regulate family relationships and social relationships are
essentially the same.Therefore, it can be said that the ethics of
social institutions —that is, educational ethics, business ethics,
professional ethics, political ethics, etc.— are essentially based
on the model of family ethics.
In fact, when children have a good vertical relationship with
their parents and grandparents, it will be easier for them to
relate properly to their teachers at school or bosses at work; and
if they have a good horizontal relationship with their brothers
and sisters this will help them to relate better to their
classmates or coworker.
In the same way, sacrificial parents devoted to their children
may be better teachers, businessmen, leaders or public servants
.
FAMILY ETHICS SERVES AS A MODEL FOR SOCIAL ETHICS

37. Society should resemble a family
Social relations should be impregnated with the same love,
affectivity and intimacy that surround family relationships.
For example, when dealing with older people, we should treat
them with the same respect we treat our parents, uncles or
grandparents; when relating with people of our own age, we
should consider them as our own brothers and sisters or cousins;
when treating with younger people, we should take care of them
as if they were our younger brothers or sisters, sons or
daughters, or grandchildren.
These types of feelings are rare in ourWestern culture
atomized and individualistic, but, in contrast, are not strangers
in many Eastern cultures in which there are extended families
which are also gathered into larger clans.

38. Consider the family of humankind one.
Jainism. Adipurana 76
Regard old women the way you regard
your mother. Regard those who are older
than you the way you regard your elder
sisters; regard those who are younger than
you as your younger sisters, and regard
children as your own. Bring forth thoughts to
rescue them, and put an end to bad thoughts.
Buddhism. Sutra of Forty-two Sections 29
Do not rebuke an older man but exhort
him as you would a father; treat younger
men like brothers, older women like
mothers, younger women like sisters, all in
purity.
Christianity. 1Timothy 5.1-2
You should understand that the path of
humankind is to love all kinds of people,
expanding from the love you have for the
members of your own family.
You should love elderly people as your
grandparents, middle-aged people as your
parents, people a few years older than you
as your elder brothers and sisters, and
people [a few years] younger than you as
your younger brothers and sisters.
Sun Myung Moon
One Global Family
The awareness that we are part of the great
family of humanity and that we should treat
ourselves fraternally with love and respect is a
belief widely shared by all religions, as can be
seen in the following quotes:

39. Social ethics should be strengthened through a civic education that promotes
vertical and horizontal civic virtues, which correspond to the vertical and
horizontal family virtues
Vertical civic virtues would include, on the one
hand, benevolence, sacrificial dedication,
unselfish attitude, spirit of service, protection of
general interests, good personal example, good
exercise of responsibility, and good governance
by teachers, professionals, executives, social
leaders and rulers.
And, on the other hand, the corresponding
gratitude, respect, trust, admiration, loyalty,
diligence, collaboration and active participation in
public affairs by students, employees, colleagues
and citizens.
Horizontal civic virtues refer
to cooperation, reciprocity,
fraternity, tolerance, solidarity,
fellowship, friendship, courtesy,
sympathy, commiseration,
help, assistance, fidelity and
mutual trust among relatives,
friends, and citizens in general.

40. Vertical civic virtues
Children
Parents
Students
Teachers
Benevolence, affection, compassion, protection, dedication, sacrifice and good
example by the parents
Filial piety, respect, trust and devotion on the part of the children
Employees
Citizens
Paternal and maternal heart, dedication, sacrifice and good example by the
teachers
Respect, admiration and obedience on the part of the students
Good management and protection of the rights and interests of partners and
employees by the employers
Good governance, service attitude, defense of public interests and respect for
human rights by the rulers
Loyalty, cooperation and active participation in public affairs on the part of the
citizens
Loyalty, hard work and diligence on the part of the employees
Businessman
Rulers

41. Horizontal civic virtues
WifeHusband
StudentsStudents
FriendsFriends
RelativesRelatives
Brothers Sisters
Colleagues Colleagues
Citizens Citizens
Trust, solicitude, fidelity and
mutual respect
Friendship, fraternity and
fellowship
Cooperation and reciprocity
Solidarity, courtesy and sympathy
And compassion, mutual help
between relatives,
colleagues, friends and
citizens in general

42. In the family, the parents represent the
whole family and love equally all the
brothers and sisters.Then, when the
children trust and admire their parents, they
also feel moved to protect, love or care for
their younger siblings induced by parents’
love for them.
In fact, when children lose this confidence
in their parents, or hate them because of
abandonment or mistreatment, they often
become rebellious and violent against their
brethren, and against the whole world.
Vertical civic virtues are the root from where horizontal civic
virtues springs
Something very similar happens in the
social field. When young people trust,
respect or admire an exemplary leader or
public figure who works for the common
good, they feel moved to emulate him and
dedicate themselves to an altruistic work
that benefits their fellow men.
If, by the contrary, young people or
citizens lose their confidence in social
leaders because of their corruption, they
may become rebels adopting antisocial
behaviors.

43. Children
Parents
Paternal and
maternal love
Gratitude, trust and
admiration
Encourage children to imitate them
They care and love their siblings
Teachers, sages, heroes, patriots or
leaders who show an example of love
and sacrifice for others
Young people trust, respect
and admire them
The desire to imitate them awakens
They undertake an altruistic or caring work
that benefits their fellow citizens
Vertical civic virtues are the root from where horizontal civic virtues springs
Exemplary
people
Youth
Citizens
Brothers Sisters Citizens Citizens

44. The vertical civic virtues are those that induce and motivate the
practice of the horizontal civic virtues
Vertical Civic
Virtues
Horizontal
Civic Virtues
Paternal and maternal love, benevolence, good
examples of dedication and sacrifice
Trust, faith, loyalty, respect and admiration for
exemplary persons
Fraternity, camaraderie, friendship, cooperation,
reciprocity, courtesy, solidarity, help and mutual
assistance among colleagues, friends and citizens in
general

45. When democratic civic education overemphasizes the attitude of
criticism and suspicion towards all authority, the gratitude and
confidence that both young and adults should feel towards their
parents, teachers and public officials is drowned out.
This causes young people to be left without moral examples to
emulate and therefore they will not feel moved to actions of solidarity
or even to fulfill their minimal social duties.
Then, even though fraternity and democratic solidarity are strongly
preached, individuals will become selfish, irresponsible, and incapable
of fulfilling their social duties.They will criticize everything and think
that the authorities and society are to blame for all their problems.
And they will end up fighting or suing each other continuously
claiming for themselves more and more rights or individual benefits.
The unjustified attitude of criticism and suspicion towards all kinds of authority
leaves young people with no moral examples to emulate and eventually destroys
the democratic virtues of solidarity and fraternity

46. In particular, in theWest the virtues most needed are
the latter. Feeling gratitude for something that is
received is the first step to arising the impulse to
reciprocate or give something back. Gratitude awakens
the feeling of moral obligation as well as the sense of
responsibility and the wish of being solidary.
Thus, if people are educated to value and appreciate
the protection, security, affection or benefits they
receive both from their families and from other social
institutions to which they belong, they will feel grateful
and develop feelings of respect for their teachers,
loyalty to their companies, institutions, and nation.
Then these feelings can encourage them to become
good patriots, public servants or benefactors of their
nation.
Education should be more balanced, emphasizing both horizontal, fraternal,
egalitarian and democratic civic virtues, as well as the vertical civic virtues of trust
and respect for parents, teachers and other public officials
In contrast, in Eastern societies people
have a community conscience or patriotic
spirit more developed.
This is so because in these societies the
virtues of filial piety, respect and loyalty to
parents, grandparents, elders, teachers or
rulers, and the duties of individuals towards
their families, communities and nations
have traditionally been emphasized.

47. However, the excessive emphasis placed on these vertical
civic virtues may lead to the authorities abusing this trust and
loyalty that people offer to them. And rulers, out of ignorance
or convenience, may restrict individual rights and freedoms or
annul the unique personality, creativity and personal initiative
of individuals.This is something that happened in ancient
societies and even today is common in some Eastern societies.
Another problem is that loyalty is limited exclusively to a
closed group, whether at the level of clan, ethnic group, nation,
culture or religion. In fact, gratitude and loyalty should be
extended to the whole of the great human family and nature.
If not, tribal loyalties, closed patriotism, or exclusive love to
one's race, culture, or religion, can become the source of
tribalism, nationalism, ethnocentrism, and fanaticism that are
highly dangerous and destructive to world peace.
Problems caused by the excessive emphasis on vertical civic virtues
Thus, just asWestern
democratic societies could do well
adopting some of the Oriental
family and community virtues,
Oriental societies would also need
to assimilate democratic values of
respect for individual rights and
freedoms.
In this way, both cultures could
learn from one another, and
achieve a more balanced culture.
.

48. The individual, while preserving or improving himself,
should live for his family.
The family, while seeking the welfare of their
members, should help to their neighbors and
community.
Social groups, companies, parties and institutions,
while pursuing their own interests, should contribute to
the common prosperity of the nation.
And nations, cultures or religions, while promoting
their own ends, should cooperate with other nations,
cultures or religions to achieve the common happiness
of all humanity.
To achieve national and global peace, it is necessary to follow the natural order, which
states that individuals, families and other social groups should voluntarily give
preference to the purpose of serving larger groups

49. For this reason, one should not fall into
the error of limiting loyalties to closed and
excluding groups. It is necessary to go
beyond blood ties and avoid family egoisms
that make parents only sacrifice for their
children, but do not worry about the fate of
their neighbors.
Nor can we fall into the error, source of
many social conflicts, of group egoism, such
as corporatism, partisanship, elitism or
classism, in which a party, class or minority
pursues exclusively their own interests,
monopolizing riches, privileges and power to
the detriment of the rest of society.
Another wicked mistake, cause of many wars, is
national selfishness or exclusive nationalism that
makes nations thinks only of their own progress,
forgetting to help the rest of the world, even
going so far as to exploit other nations, as is the
case of imperialism or colonialism.
Serious conflicts and wars also arise because of
cultural, racial and religious selfishness, which
makes certain cultures, races or religions worry
exclusively for their own good by claiming
supremacy over other cultures and races, such as
the ethnocentrisms, racism and religious
fanaticism.
The errors of limiting loyalties to closed and exclusive groups

50. Similar to family problems caused by abusive parents,
many other serious social problems arise when those in the
position of public authority —due to selfish attitudes or lack of
self-control— do not adequately perform their duties, abusing
their authority, mistreating and exploiting those in their
charge, or falling in corruption due to material or sexual
greed.
Examples of these are cases of authoritarian teachers who
abuse their students, bosses who exploit their employees or
corrupt public servants and genocidal dictators, who steal,
oppress, enslave, or massacre their people.
Just as parents’ behavior and example decisively affects
both for good or bad in the family as a whole, the moral
successes or failures of public officials, and their good or bad
examples, affect extraordinarily both for good as for evil the
whole society.
TOWARDS A MORAL LEADERSHIP
For this reason, one of the key
measures to solve social problems is
to promote a moral regeneration of
family, social and public leadership.

51. If the majority of the parents of families fulfill their duties
properly, loving each other deeply and keeping mutual
fidelity, while protecting and sacrificing for their children;
and, if in addition to this, using their qualities or inborn
talents, they creatively contribute through their profession
to the general welfare of their community, nation, or even
the world, then most of the family and social problems
would disappear.
The moral quality of family, social, and national leadership is essential
for social harmony and peace
If most of the teachers carry out their educational labor as substitutes for parents, with the same
unselfish attitude, dedication, and paternal or maternal heart towards their students, so that
educational institutions were not an inhospitable place where occurs a cold sale of knowledge and
degrees, then it would increase the academic performance of the students and most of the
problems of the educational system would cease to exist.

52. The moral quality of family, social, and national leadership is essential for
social harmony and peace
If honesty, dedication, and the spirit of
sacrifice were the norm among all public
servants, political leaders and rulers —instead of
engaging in fighting each other for power,
deceiving or manipulating public opinion to exalt
their own image and destroy rival’s reputation—
then social problems would be reduced to a
minimum and we could enjoy a fair and peaceful
coexistence.
In such a society, institutions, companies and public administrations would
not be cold places governed only by laws and regulations, where people
compete with each other for a better position, but they would resemble large
families, in which there would be a warm and affective environment where
nobody feels inferior or discriminated.

53. Recovery of the original model of public servant
The original democratic tradition, in which political
leaders were really representatives of the people and
public servants, whose function is to work for the
public good in an altruistic way, should be restored.
If some parents sacrifice for the good of all their
children, they will trust in them and admire them.
When a brother or sister helps and cares for their
siblings, they will naturally become their favorite
brother or sister.
In a group of friends, if one of them worries about
the well-being of his friends, and invests his energy
and time in helping them to solve their problems,
without asking them anything in return, then the
group of friends will surely entrust their affairs to him
and ask him to be their representative, and even they
will want him to be their leader.
If holding a public office were more a
sacrifice —as it really should be— than
an individual or family benefit, there
would have been no ruthless struggle
for power as it has always existed and
continues today in modern
democracies.
Rather, it would occur as in the first
democratic Greek cities in which some
public offices had to be choose by lot
because, rather than benefits, it was a
personal sacrifice having to neglect
private business or affairs to devote
himself to public service.

54. Sun Myung Moon abounds in this opinion saying:
«Those who sacrifice positively become central figures.
Among the children in a family, the one who sacrifices the
most is respected as the filial child.
A nation chooses patriots for its leaders because they
sacrifice more than ordinary citizens. Among saints also,
the one who sacrifices more than others becomes the saint
of saints. This is a heavenly principle.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 113:326, (May
10, 1981).
Recovery of the original model of public servant

55. The most important qualification of the rulers is the ability to work and
sacrifice for the public good
The most important qualification that
should have a ruler or public representative
should be this capacity of work and sacrifice in
a selfless way for the public good.
Other qualification such as practical
wisdom, intelligence, knowledge, natural
talents, dialectical skills and image should be
only a secondary importance.
If we see someone sacrificing to help others,
we will naturally trust that person. Instead, a
selfish person who works only for his own
interest, or who even sacrifices others for his
own benefit, will generate a general rejection.
The desire to be useful to others and to
become an important and appreciated person
by many people is a great stimulus that drives
the human being to do things for the benefit of
their fellow men.
Public recognition, fame or glory should be a
reward for a life of hard work for others.
The problem is to claim the prize of public
recognition, fame or glory before deserving it.
Or, what is worse, attempt to gain popular
support with deception, lies and false promises
in order to gain power and enrich themselves in
their shadow.

56. Persons in public office should be prevented from gaining personal gain
For this reason, it
should be avoided by all
possible means that a
person in public office
obtains personal gain,
especially material
benefits.
Rather, the opposite
should be sought, that is,
that public office should
be a personal sacrifice.
According to Sun Myung
Moon:
«Politicians should not misuse the political process to enrich
themselves.… They need to follow the rule of law.
Mismanagement of public funds wreaks injustice in society.
The fundamental problem is politicians’ desire for inordinate
wealth. No one in a position of power should seek to be
wealthier than ordinary people. Instead, they should give the
best things to others for the sake of the whole.
If leaders are content to live with a below-average income,
then equalization will come automatically. Otherwise, the
misuse of public money is the biggest threat to a prosperous
future.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 324:253, (June 24,
2000).

57. Sun Myung Moon, in one of his conferences, proposed these
three laws that especially social leaders would have to observe if
want to hold a public office:
«The first law: Do not defile the blood lineage, even at
the point of death.
The second law: Do not infringe upon human rights.
Whether female or male, black or white, everyone is
equal.
The third law: Refrain from stealing money or misusing
public funds for selfish purposes.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 342:298,
(January 13, 2001).
The three moral laws that all social leaders should respect

58. The three moral laws that all social leaders should respect
Because sex, power and money
are the three main sources of
corruption, it could be said that
the three most important moral
laws that all social leaders and
elected civil servants should not
violate under any circumstances
and that in the case of violating
them the people should
immediately withdraw their trust,
are the following:

59. The three moral laws that all social leaders should respect
1. Do not fall into sexual corruption, including promiscuity, sexual abuse
and marital infidelity
How can a great public responsibility be entrusted to a person who cheats
her husband or his wife and causes their children to suffer?
If a person is not even capable of being a good husband or wife, and a good
father or mother, how will that person be able to be a good president?
If this person is so immature as to sacrifice the good and happiness of his
family to satisfy his selfish desires, would not sacrifice also the general
interest or public good for some other particular interest or self-
satisfaction?
If this person does not have enough moral maturity to control their illicit
sexual desires, will not do the same with other selfish desires such as
enriching themselves or maintaining in power illicitly, lying or even
committing more serious crimes?

60. The three moral laws that all social leaders should respect
2. Do not violate human rights
Not to abuse of their position, authority or
power to deny human dignity and equality,
or to suppress, restrict or limit their basic
freedoms, responsibilities and rights.
In other words, not to harm, control,
manipulate or use people as mere tools to
achieve ends, even if done with good
intentions or laudable objectives.

61. The three moral laws that all social leaders should respect
3. Do not fall into material corruption
Do not appropriate or misuse public
funds.
Do not use public office and political
influences to enrich oneself.

62. THREE GREAT SUBJECTS:TRUE PARENTS,TRUE TEACHERS AND TRUE LEADERS
Sun Myung Moon holds that family, social and
national happiness and peace depends on the moral
and spiritual development of people, especially of
the responsible persons or leaders in all areas of
society.
So, in order to promote the moral regeneration of
family, social and national leadership, he elaborated
the concept of the three great subjects or centers,
which refer to the true parents, who are the center of
the family, the true teachers, who they are the center
of the school, and the true leaders, who are the
social representatives, managers or rulers, in the
companies, unions, associations, parties, institutions
or government of the nation.
For this reason, he speaks of the need
for true parents, true teachers and true
leaders to appear, who show a paternal
and maternal heart, a spirit of sacrifice
and a selfless service for the good of
others, as well as an exemplary
behavior.
All this in order to produce this moral
regeneration of family, social and public
leadership, which as we have seen
would be fundamental to solve all
family, social and national problems.

63. As Sun Myung Moon says:
«Peace and happiness depend on people’s moral and
spiritual development. This is because a nation, even the
world, is only as peaceful as individuals and families that
comprise it. Science and technology can be used for good—for
the improvement of human life—when they are utilized by
good people. (…)
To take on the challenges of the twenty-first century,
humanity needs true parents, true teachers and true owners
[leaders] who can raise a leaderships with a mature morality
and spirituality.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 271:74, (August 22,
1995).

64. According to Sun Myung Moon, all men and
women should become true parents in their
families, showing, in an exemplary way, an
unconditional love and dedication to their children,
and at the same time be true teachers and leaders,
who lead a life of dedication and service to their
neighbors and society, each one according to their
talents and abilities, through their profession or
the performance of a community task.
Similarly, teachers should be true teachers, and
at the same time true parents and leaders, caring
for their students with a paternal and maternal
heart and showing a good example of dedication
to them.
And the businessmen, rulers and other
responsible people for the different
social groups, should be true leaders, and
at the same time be true parents and
true teachers, dealing mainly with the
general welfare and the problems of
their employees, associates and fellow
citizens.
The main role is that of true parents,
and the essence of these three types of
social leadership is true love, that is,
unconditional love and selfless service to
others.
We all have to become true parents, teachers and leaders focused
on true love

65. As Sun Myung Moon explains:
«You should each become a true parent, a true teacher and a
true owner [leader]. This is the Three Subjects Principle. What is
the root of this three-subjects philosophy? It is true love. True
love means being willing to invest more than a hundred percent,
invest again, and then invest still more. You should be a parent, a
teacher and an owner [leader] who has this kind of philosophy.
The root is one. This is why, when we say true parent, a true
teacher should come to the right side and a true owner [leader]
to the left. They all go around together. You do not become true
parents just by having sons and daughters. You have to invest in
them and raise them well.»
Sun Myung Moon, Speech Collection Books, Seoul, HSA-UWC, 205:21, (July 15, 1990).

66. True Parents,TrueTeachers, True Leaders
True Leaders
True Parents
TrueTeachers
Nelson Mandela Indira Gandhi
TrueTeachers
True Leaders
True Parents
Martin Luther King Anne Sullivan
True Parents
True Leaders
TrueTeachers
Sun Myung Moon and his
wife Hak Ja Han