Communist materialism insists that spirit is the product of matter, because man, who has spirit, came into being as the result of the development of the material universe over several billion years.  But this assertion cannot tell what existed before the universe, nor has it any ground on which to reject the counter-hypothes is that the cause of the universe is spirit.

They maintain that spirit is the product of matter because mental disorder results from damaged brain cells.  But in the case of a radio, it is clear that the voice of an announcer is not created inside the apparatus, but that it comes from outside of the radio.  The function of a radio is nothing but the transforming of the electrodynamic wave into sound. But, if the apparatus should be out of order, then the disorder of sound comes about.  Likewise, it can be asserted that man's spirit is not created in the brain but rather manifests itself through the brain.  Materialism cannot refute this.

They say that spirit is the "product" of matter and at other times, the "function" of matter.  It spirit is the product of matter, then spirit is separable from the brain once it is produced, just as an animal's offspring is a product of their mother.  If so, spirit must be essentially the same thing as a soul.

On the other hand, if spirit is the function of a brain, then the function must be unable to react upon its mother body (the brain).  But in reality, spirit gives stimuli to its mother body, the brain, and makes the physical body act.

Therefore, we must conclude that spirit is neither the product nor the function of matter, but a phenomenon of consciousness resulting from the give-and-take action between mind and brain cells.  Only based upon this proposition, can we explain these facts without contradiction.

Lenin maintained that, since matter is independent of man's spirit and is an objective substance, in philosophy matter should be dealt with by philosophical concept, not by the physical concept which requires seeking for the cause of matter physically.

It is an unreasonable assertion that the physical concept cannot be the philosophical concept, because the attitude of seeking the cause of matter physically is the study of ontology (the philosophical explanation of the nature of existence), which deals with the natural substances.

According to today's physics, the concept of matter is different from that held by Marx and Lenin.  Physics has come to regard a wave of energy which has no mass as the ultimate cause of matter.  According to the modern concept of matter, matter is no different from spirit, in the sense that the ultimate cause of matter is invisible substance which has no mass.

If it should be proven in the future that a wave of energy has a purposeful nature, a scientist will have to conclude that matter and spirit are the two aspects of one substance which exists in the world of cause.

The Communist way of applying the concepts of matter and social phenomena.

Communist materialism applies the concept of matter and spirit to production relations and ideological forms in society respectively.  And they maintain that, as spirit is the product of matter, so ideological forms (the superstructure) are the product of production relations.  But it is evident that this assertion is wrong because of the historical facts (for example, ideological forms such as religions, art, and parts of laws from the ancient ages still remain, even though production relations have changed completely).

The concepts of matter and spirit should be applied to economic goods in society and man's consciousness (will) respectively.  Both production relations and productive forces include the two parts of economic goods and man's will.  We should regard the relationship between economic goods and man's will as that between object and subject, which have give-and-take action with each other

The viewpoint of Communist materialism concerning motility and historicity of matter.

Motility

(a) Communist materialism says that movement is the mode of existence of matter, and that there can be no matter separate from movement.  They further maintain that movement is not given from outside, but results from unity and struggle of opposing elements in contradiction within matter.  But, they cannot tell why this contradiction is produced within matter; furthermore, the concept of contradiction was originally used to explain the cause of development, but also they regard contradiction as the cause of circular movement and repetitive movement which are not development.  This is unreasonable.  In other words, they cannot explain why the same contradiction causes development at one time and at other times causes repetitive movement and circular movement.

(b) According to Unification Thought, all individual beings are regarded as beings which have mutual interaction, that is, they are connected bodies.  Thus, their mode of existence is inevitably circular movement.  If they are living beings, and if they multiply, their mode of existence turns into developing movement in the shape of a spiral.  This happens as the result of the combination of circular movement and progressive movement, with the aim of moving toward some definite direction.  The cause of movement is considered as the giveand-take action between subjective elements and objective elements.  In case the subject has life, this action becomes the developing origin-division-union action and appears as developing movement.

Historicity

(a) Communist materialism regards all things as the objects of human practice.  Not only mountains, fields, grass, trees, animals and seas but also the sun, the moon and stars are the objects of human work and research which are human practice.  Practice is connected with all the class struggles either directly or indirectly, because human history has been the history of class struggle.  Since class struggle has historicity, all practice has historicity and therefore all things, which are the objects of practice have historicity. Consequently, Communists assert that in order to be able to deal with matter correctly, they must be engaged in historical class struggle.

(b) But, this is an erroneous view.  It is true that matter (all things) is not only the object of cognition, but also the object of practice (dominion) and therefore has historicity, but the content of historicity is quite different. Human history is not the history of class struggle, but the history of struggle between good and evil.  All things have been drawn into this struggle between good and evil and have been suffering damage and grief, while ''waiting with eager longing for the revealing of the sons of God" (Romans 8:19) The historicity of all things is not the historicity which is connected with class struggle, but the historicity which is connected with God's providence.