Claim. The legislative, judicial, and executive branches of government correspond respectively to the lungs, heart, and stomach of the human body — not metaphorically but constitutively, because God designed the ideal Kingdom on earth by taking the human body as model.
Elaboration. Lee makes a strong ontological claim: the structure of the state in the ideal world is not analogous to the human body, it is patterned on the human body in God’s original creative design (B. Principle of Mutual Prosperity). The legislative, judicial, and executive branches were “established by imitating the lungs, heart, and stomach.” Even after the fall, when nations lost their original character, the framework of the nation still resembles the body’s structure — just as the body’s organs are unchangeable in structure and function, so the three branches are unchangeable in the principled world.
Lee uses this to reframe two related concepts. First, separation of powers under mutual prosperity is not Montesquieu’s concept (designed to prevent abuse of power); it is more like the division of physiological functions among cooperating organs, all serving the common life of the whole. The various organs in a body cooperate harmoniously under the brain’s commands; similarly the three branches will cooperate under the will of God (the true subject of love) conveyed through organs of communication.
Second, the concept of “power” itself shifts. Conventional power refers to physical force used to subjugate people. Power in mutual prosperity refers to “an authority with true love, which inspires the object (people) to gratefully and willingly obey the will of the subject (sovereign).” The contrast is between compulsory force (current non-principled politics) and emotional force of true love (principled politics). Lee explicitly states that the three branches in the ideal world are not identical to today’s non-principled ones — the structure persists but the operative principle shifts from coercion to love.
This is a notable instance of UT’s organismic political theology and shows how Lee uses sungsang and hyungsang/whole-being patterns to derive concrete institutional claims. Critics will engage on the strength of the body-state correspondence (why exactly three branches map onto these three organs, and not other combinations) and on whether emotional-force authority is empirically distinguishable from soft coercion.
See also. fraternal-democracy-government-of-brothers-and-sisters, ut-human-is-microcosm-integration-of-all-things, family-as-microcosm-of-the-way-of-heaven