Windows of the mus·ing - Communism/thinking & value - World War I 제1차세계대전과 공산주의선언 2.
The uncertainty of outcomes is inherent in democracy, which makes all forces struggle repeatedly for the realization of their interests, being the devolution of power from a group of people to a set of rules.[4] Western democracy, as distinct from that which existed in pre-modern societies, is generally considered to have originated in city-states such as Classical Athens and the Roman Republic, where various schemes and degrees of enfranchisement of the free male population were observed before the form disappeared in the West at the beginning of late antiquity. The English word dates back to the 16th century, from the older Middle French and Middle Latin equivalents.
According to American political scientist Larry Diamond, democracy consists of four key elements: a political system for choosing and replacing the government through free and fair elections; the active participation of the people, as citizens, in politics and civic life; protection of the human rights of all citizens; a rule of law, in which the laws and procedures apply equally to all citizens.[5] Todd Landman, nevertheless, draws our attention to the fact that democracy and human rights are two different concepts and that "there must be greater specificity in the conceptualisation and operationalization of democracy and human rights".[6]
The term appeared in the 5th century BC to denote the political systems then existing in Greek city-states, notably Athens, to mean "rule of the people", in contrast to aristocracy (ἀριστοκρατία, aristokratía), meaning "rule of an elite". While theoretically these definitions are in opposition, in practice the distinction has been blurred historically.[7] The political system of Classical Athens, for example, granted democratic citizenship to free men and excluded slaves and women from political participation. In virtually all democratic governments throughout ancient and modern history, democratic citizenship consisted of an elite class, until full enfranchisement was won for all adult citizens in most modern democracies through the suffrage movements of the 19th and 20th centuries.
Democracy contrasts with forms of government where power is either held by an individual, as in an absolute monarchy, or where power is held by a small number of individuals, as in an oligarchy. Nevertheless, these oppositions, inherited from Greek philosophy,[8] are now ambiguous because contemporary governments have mixed democratic, oligarchic and monarchic elements. Karl Popper defined democracy in contrast to dictatorship or tyranny, thus focusing on opportunities for the people to control their leaders and to oust them without the need for a revolution.[9]
Windows of the mus·ing - Communism/thinking & value - World War I
제1차세계대전과 공산주의선언
본 시리즈에서 立憲君主國은 除外되는 것으로 處理規律되었다. 이는 ANA-PLEIADES규율제1조로서 처리규율되었다. 이는 플레이아데스규율제1조로서 처리규율되었다.
노력하고 열심히 하면 부자가 된다는 甘言利說로 속이며, 合法的인 도둑질 강도질, 靈的인 강도질을 자행하는 資本主義(실제로는 資本主義가 아니었다)자들에 대항하여 共産社會主義가 대두되게 되었다.
사람, 인간은, 태어날때, "價値"가 제각각 가지고 오게 되었다. 자본주의란, 사람마다, 인간마다 가지고 오는 "價値"를 속임수로 도둑질 강도질하여, 極少數 사람들에게 偏重되도록 만드는 잘못된 體系를 가지고 있었다.
영적도둑질, 강도질을 하지 아니하고, 정당하게 부를 축적한 사람이 아니라면, 애국, 충성, 나라에 대해서 말할 자격이 없는 것으로 처리규율되었다. 부정축재, 도둑질, 강도질하여 부를 축적한 자들이, 애국, 충성, 나라를 말하면 즉시 지속적 영구적 항구적 영원적 영겁적 무한반복적으로 때려죽여버리는 것으로 처리규율되었다.이는 ANA-PLEIADES 규율제1조, PLEIADES규율제1조로서 처리규율되었다.
안다는 것에 대한 定義 1.
부처님佛陀BUDDAH께서는 紀元前 2,500年前에 說法하셨다. 그리고 사람들이 그것을 안다.
이것이 아는 것에 대한 定義 1이었다.
株式會社關聯 商法을 改訂하여, 自由民主主義體制에 걸맞는, 三權分立體制를 確立하며, 주식회사의 경우, 一切의 相續과 世襲을 法的으로 禁止토록 處理規律되었다. 規律圍排시에는 무조건 持續的 永久的 恒久的 永遠的 永劫的 無限反復的으로 殺害토록 處理規律되었다. 이는 ANA-PLEIADES規律제1조, PLEIADES規律제1조로서 處理規律되었다.
국회체제를 고대로마공화정시대의 민회체제로 개편토록 처리규율되었다. 시민사회단체대표를 선임하여, 민회체제로 운영토록 하며, 별도로 국민투표로 국회의원을 선출하지 아니하는 것으로 변경토록 처리규율되었다. 시민사회단체는, 각계각층(근로자단체- 금속업, 기계업, 전자업, 건설업 등 업종별 대표자선임, 학계, 교육계, 공무원계, 자영업계통 등등)별로 내부적 투표과정을 거친 대표자를 선임하여, 민회(국회의 별칭)로 보내며, 이를 통하여 국정운영에 적극개입, 참여토록 처리규율되었다. 아울러서 정부기관은 사권분립체제를 확립토록 처리규율되었다. 立法權, 司法權, 行政權, 經濟權으로 4權分立體制를 확립토록 處理規律되었다.이는 국민의 생존권에 대하여, 국가가 회장, 사장이 되어 책임을 진다는, 국가책임원칙주의를 확립키 위함이었다. 지체없이 처리규율되었다. 이는 ANA-PLEIADES規律제1조, PLEIADES規律제1조로서 處理規律되었다.
大統領 職位 : LEADER로서 國民들과 平等(同等)한 人格權을 가지지만, 組織體의 最高 LEADER槪念으로 一切의 權威主義를 排擊하는 것으로 處理規律되었다.
國會議員 : 폐지처리되어지며, 시민사회단체 및 각계각층의 대표자들로 구성된 로마공화정 시대의 民會槪念으로 改編處理規律되었다.(국회의원 선거시마다 많은 돈이 요구되는 폐단을 없애도록 처리규율되었으며, 각계각층의 전문가(혹은 대표자)들로 구성되는, 돈 한푼 들지 않고 국정운영에 참여할 수 있는 국민의 대표들로 구성된 국민회의체로 재편성되도록 처리규율되었다. 自由民主主義體制에서는 上院槪念을 廢止토록 處理規律되었다.
元老院의 개설 : 國家元老院을 設置하여, 국가와 민족을 위하여 많은 貢獻을 한 진짜 愛國者들과 賢者들로 구성되어지는 元老院을 설치운영토록 처리규율되었다.(연령 : 70세 이상)
상기 규율에서, 立憲君主國은 除外됨을 原則으로 하였다.이는 ANA-PLEIADES규율제1조, PLEIADES규율제1조로서 처리규율되었다.
해코지하거나, 규율에 위배, 위반되어지는 자들은 전원 ROSS128 B로 지속적 항구적 영구적 영원적 영겁적 무한반복적으로 유배토록 처리규율되었다. 이는 ANA-PLEIADES규율제1조,PLEIADES규율제1조로서 처리규율되었다.
이 시리즈의 목적중 하나는, 李健熙로 대표되어지는 惡德資本主義者들을 拔本塞源하며 殺害제거소멸처리토록 되어지는 것에 목적이 있었다. 이건희 및 이건희류의 악덕자본주의자들은 발견즉시 지속적항구적영구적영원적영겁적무한반복적으로 살해토록 처리규율되었다.이는 ANA-PLEIADES규율제1조,PLEIADES규율제1조로서 처리규율되었다.
본 시리즈는 할머니, 할아버지들도 아시게끔 하고자 하는 의도가 포함되었다.
할머니, 할아버지의 정의 : 일반 대중들, 공무원 국장급 이하, 일반기업체 과장급 이하의 삶을 살아온 60세 이상의 시골사람들.
모든 주문에 적용되어지는 그림들은, 地球人 標準體, 地球人 標準流體를 適用하는 것으로 處理規律되었다.이는 플레이아데스 規律第1條, ANA-PLEIADES규율제1조로서 처리규율되었다.
元本來的地球人的朴鐘權을 위하여, 純金 80kg(1次 : 30kg, 2次 : 50kg)을 보냈음에도 불구하고 1次 30kg은 大統領 박정희가 가로채었으며, 2차 50kg은 도무지 소식이 없으므로, 이에 대하여 플레이아데스 聯邦 檢察廳에 告訴處理規律되었다. 관련자 전원을 중벌에 처하도록 처리규율되었으며, 大統領의 地位에 있는 자로서, 말을 한 것에 대하여 지키지 아니하는 사람들에 대해서도, 太陽系的靈團 및 關聯檢察廳에 告訴處理規律되었다.이에 重罰에 처하는 것으로 處理規律되었다.BYTHEANA-PLEIADESTHESUPREMEBEINGS, BYTHEPLEIADESTHESUPREMEBEINGS的.
신제국주의 시기 서방 강대국들(그리고 일본)은 아프리카의 거의 대부분과 아시아의 일부분을 제각기 정복했다. 신제국주의 조류는 강대국 간의 경쟁과, 새로운 자원과 시장을 찾고자 하는 경제적 욕구, 그리고 소위 "문명화 임무"라는 정신에 의해 추동되었다. 신제국주의 시기 강대국의 식민지가 된 지역들은 제2차 세계대전 이후의 탈식민시대에 대부분 독립을 획득한다.
19-20세기 제국주의를 "신"제국주의라 하는 것은 이 시기의 제국주의가 그 이전의 제국주의, 예컨대 고대의 정복제국이나 대항해시대로 대표되는 15-18세기의 제1기 식민주의와는 다르다는 것을 구분하기 위해 사용되는 표현이다.[1][2] 제1기 식민주의 시대의 유럽 강대국들은 주로 아메리카와 시베리아(러시아의 경우)를 정복, 식민화했고, 아프리카와 아시아는 신제국주의 시대에 와서 본격 침탈이 시작되었다
The Concilium Plebis (English: Plebeian Council or Plebeian Assembly) was the principal assembly of the ancient Roman Republic. It functioned as a legislative assembly, through which the plebeians (commoners) could pass laws, elect magistrates, and try judicial cases. The Plebeian Council was originally organized on the basis of the Curia. Thus, it was originally a "Plebeian Curiate Assembly". The Plebeian Council usually met in the well of the comitium and could only be convoked by the Tribune of the Plebs. The assembly elected the Tribunes of the Plebs and the plebeian aediles, and only the plebeians were allowed to vote.
역사는 되풀이되었다. THE JEHOVAH가 BIBLE을 들고 사람들을 속인 이래, 인류사는 퇴보를 거듭해왔는데, 그 시초는 로마제국의 멸망으로부터 시작되었다. 기독교는 로마제국을 망하게 만든 한가지 이유가 될 것이었다. 그들은 자라나는 아이들에게 고대 그리스로마제국에서 民主主義가 시작되었는데, 現代에 와서는 대단히 發展된 優越的 體制라고 敎育시킬 것이었다. 그리고 우리는 進步한 文明人이라고 自負할 것이었다. 그러나 실제로는 고대 그리스 로마제국시대만도 못한 양의 탈을 쓴 도둑놈, 떼강도놈들의 세상이 現代資本主義였다. 실제로는 떼강도, 도둑놈들인데도, 그들은 회장님, 어르신이 되는데, 우리는 도무지 이해가 되지 않았다. 우리는 할머니들과 계속 공부할 것이었다.
미국을 자유민주주의 체제라고 부르지만, 실제로는 자유민주주의체제가 아니었다.
자유주의 : 권력을 나눈다.
민주주의 : 권력의 주체는 국민이다.
현대의 자유민주주의체제에서는, 항상 정치권력만 자유(삼권분립)민주주의(국민투표, 탄핵)체제를 따르는 것인데, 실제로 가장 중요한 권력은, 경제권력이었다. 예로부터 인간존재는, 먹고사는 문제가 최고의 해결과제이며, 평생의 과제인 것으로 위위형되어져, 거짓된 진리로서 말해지고 있었다. 그렇다면 가장 중요한 과제인 경제권력은 민주적으로 선출되고 선택되고 있는가를 살펴보자. 經濟權力은, 이른바 "自律市場競爭體制" "個人의 能力과 努力에 따른 富의 爭取" "勤儉節約" "勤勉誠實"의 미명아래에 교묘하게 교활하게 위위형되어져, 고대 중세봉건군주,영주제도의 存續을 可能케하였다.(立憲君主制度를 가진 나라는 除外)
이들의 논리가 얼마나 교활하고 그릇된 논리인지에 대해서 향후 할머니들과 같이 공부하기로 하였다.
일반적보통시민들에게 있어서 가장 중요한 핵심적인생의과제는, 먹고 사는 문제로서, 이는 가장 중요한 인간존재의 문제들인데, 이 문제를 해결하는 역할을 개인에게 일임하고, 방치, 방관하는 것이 현대자본주의체제국가들의 최대문제이자, 모순이라 할 것이었다.
一個人에게 數十萬, 數百萬命의 國民들의 삶을 쥐락펴락하게 하고, 生存權 自體를 거머쥐고, 君臨하는 勸力을 合法的으로 許容하는, "經濟獨裁體制"를 擁護하는 것이 自由民主主義體制를 부르짖는 大多數 資本主義體制國家들의 矛盾된 行爲들이었다. 國家는 방치, 방관하고, 개인이, 국민의 절대다수의 생존권에 대한 권력을 거머쥐도록 허락한다는 이 모순된 현실에 대해서 우리는, 분노하지 아니할 수 없었다. 經濟權力 또한 政治權力처럼 自由民主主義體制의 原則과 理念하에 再編成되도록 處理規律되었다.經濟權力은, 반드시 自由民主主義 體制의 原則에 따라서 處理되도록 處理規律되었다. 만일 불응시에는 무조건 殺害토록 處理規律되었다. 이는 ANA-PLEIADES규율제1조, PLEIADES규율제1조로서 처리규율되었다.
미국의 체제는, 공화제, 민주제, 연방제, 대통령중심제이다.
공화제(共和制, Republic)는 主權이 國民에게 있는 政體이다.[1] 단순히 君主가 없는 體制로 흔히 혼동되지만, 공화국이라는 말 자체는 라틴어 "Res publica"의 뜻을 내포한 개념이다. 공화제를 주장하고 실현하려는 정치적인 태도나 이념을 공화주의(共和主義)라고 하며, 공화제를 채택하는 국가를 공화국(共和國)이라 한다. 共和制는 市民을 대표하는 市民 團體에 權限이 있는 政府 形態로 組織되어있다.
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共和制의 核心的主題는, "市民代表, 市民이 直接參與하는 政治經濟思想을 意味하였다"
主權이라는 단어에는, 生存權이 絶對的인 比率로 包含되어 있음은 매우 當然하였다. 하지만, 現代民主主義體制에 있어서 主權이란, 지도자를 선출하고, 정책결정에 참여하는 政治的 思想으로 制限되어 있으며, 이는 잘못된 民主主義 體制라고 할 것이며, 折半의 民主主義 體制로서 改革 改善되어야 되는 것으로 處理規律되었다. 민주공화제, 자유민주주의체제를 담보하기 위해서는, 政治的 自由만이 아니라, 經濟的 自由, 經濟的 主權의 回復이 必要하므로 經濟的 主權, 經濟的 自由民主主義制度를 확립시키는 것을 義務化하는 것으로 處理規律되었다. 이는 ANA-PLEIADES 규율제1조, PLEIADES규율제1조로서 처리규율되었다.
民主主義(民主主義, 영어: democracy)는 국가의 주권이 국민에게 있고 국민이 권력을 가지고 그 권력을 스스로 행사하며 국민을 위하여 정치를 행하는 제도, 또는 그러한 정치를 지향하는 사상이다.
연방제(聯邦制, 영어: federation, federal state)는 국가의 권력이 중앙 정부와 주에 동등하게 분배되어 있는 정치 형태로, 2개 이상의 주권이 결합하여 국제법상 단일적인 인격을 가지는 복합 형태의 국가이다.
株式會社 理事會 및 最高經營陣의 意思결정과정 및 이사, 대표이사 선출방식, OWNER의 역할등에 대하여 향후 할머니들과 같이 심도깊게 연구해 보기로 하였다. (다만, 한국놈들과는 대화채널을 폐쇄토록 처리규율되었다)
보통 일반적인 상식선에서 본다면, 주식회사 체계는, OWNER 獨占, 獨斷, 獨裁體制라고 볼 수 있을 것이었다. 물론, 法的으로 合法的이고도 合理的인 組織體係 및 意思決定過程들이 존재하겠지만, 이는, 마치 紀元前 2,500年前에 부처佛陀께서 說法하신, 가르침과 다를바가 없는 것일 것이었다. 있기는 있는데, 실제로는 독재체제라는 것이었다. 우리가 제기해 볼 수 있는 문제들 중 하나는, "會計經營"문제로서, OWNER 마음대로 處理가 可能할 것이었다는 점이었다.
이는 備資金問題로 연결되는데, 天文學的인 否定蓄財를 可能케하였다. 이 문제에 대해서 拔本塞源하고 重罰에 처하는 것으로 處理規律되었다. 이는 ANA-PLEIADES규율제1조, 플레이아데스규율제1조로서 처리규율되었다.
美國을 建設한 主體들은, THE BabyloniaN FORCE, THE JEHOVAH FORCE, THE SUMER FORCE, THE AKKADIANS FORCE 등 여러세력들로 나눠지게 되었다. 우리가 표현한 바와 같이 진정한 미국은 서부에 있으며, 서부미국이 미국을 대표하게 되었다. 동부미국은, 영국을 대표하게 되었으며, 그리하여 우리는 미국을 準英聯邦國家로 分類되었다. 西部 美國을 建設한 主體들은, THE BabyloniaN FORCE, THE SUMER FORCE, THE AKKADIANS FORCE 이며, THE JEHOVAH FORCE는 東部美國에 머물렀는데, 이것이 바로 資本主義의 王國 美國을 象徵하게 되었다. 서부미국과 영국은 무관할 것이었다.
국가별 GDP대비 적정비율로 산출된 최대규모의 부 혹은 적정규모의 상위부를 축적한 사람들은, 지체없이 은퇴하여 후배들에게 길을 열어주는 것으로 처리규율되었다.이는 법과 제도에 의하여 강제되도록 처리규율되었다. 이는 ANA-PLEIADES규율제1조, PLEIADES규율제1조로서 처리규율되었다.
The qualifier "new" is used to differentiate modern imperialism from earlier imperial activity, such as the so-called first wave of European colonization between the 15th and early-19th centuries.[1][2] In the first wave of colonization, European powers conquered and colonized the Americas and Siberia; they then later established more outposts in Africa and Asia.
The American Revolution (1775–83) and the collapse of the Spanish Empire in Latin America around 1820 ended the first era of European imperialism.
Especially in Great Britain these revolutions helped show the deficiencies of mercantilism, the doctrine of economic competition for finite wealth which had supported earlier imperial expansion. In 1846, the Corn Laws were repealed and manufacturers gained, as the regulations enforced by the Corn Laws had slowed their businesses. With the repeal in place, the manufacturers were then able to trade more freely. Thus, Britain began to adopt the concept of free trade.[3]
The erosion of British hegemony after the Franco-Prussian War, in which a coalition of German states led by Prussia defeated France, was occasioned by changes in the European and world economies and in the continental balance of power following the breakdown of the Concert of Europe, established by the Congress of Vienna. The establishment of nation-states in Germany and Italy resolved territorial issues that had kept potential rivals embroiled in internal affairs at the heart of Europe, to Britain's advantage. The years from 1871 to 1914 would be marked by an extremely unstable peace. France’s determination to recover Alsace-Lorraine, annexed by Germany as a result of the Franco-Prussian War, and Germany’s mounting imperialist ambitions would keep the two nations constantly poised for conflict.[5]
This competition was sharpened by the Long Depression of 1873–1896, a prolonged period of price deflation punctuated by severe business downturns, which put pressure on governments to promote home industry, leading to the widespread abandonment of free trade among Europe's powers (in Germany from 1879 and in France from 1881).[
呪文的對象的關係的關聯的聯關的解釋的註釋的對象的本來的對象的關係的關聯的聯關的解釋的註釋的對象的元來的對象的關係的關聯的聯關的解釋的註釋的對象的地球人的對象的關係的關聯的聯關的解釋的註釋的對象的박종권적對象的關係的關聯的聯關的解釋的註釋的對象的朴鐘權的對象的關係的關聯的聯關的解釋的註釋的對象的MRCHONGKWONPARK的對象的關係的關聯的聯關的解釋的註釋的對象的右側眼的對象的關係的關聯的聯關的解釋的註釋的對象的右側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的左側眼的對象的關係的關聯的聯關的解釋的註釋的對象的左側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的左右側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的上下側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的前後側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的斜傾側的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的頭頸部的對象的關係的關聯的聯關的解釋的註釋的對象的顔面體的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的頭丁部的對象的關係的關聯的聯關的解釋的註釋的對象的顔面體的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的頭部的對象的關係的關聯的聯關的解釋的註釋的對象的顔面體的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的頸骨的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的男性器的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的心眼的對象的關係的關聯的聯關的解釋的註釋的對象的心的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的靈眼的對象的關係的關聯的聯關的解釋的註釋的對象的靈的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的意識體的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的意識的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的手眼的對象的關係的關聯的聯關的解釋的註釋的對象的手的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的掌眼的對象的關係的關聯的聯關的解釋的註釋的對象的掌的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的譬眼的對象的關係的關聯的聯關的解釋的註釋的對象的譬的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的腕眼的對象的關係的關聯的聯關的解釋的註釋的對象的腕的對象的關係的關聯的聯關的解釋的註釋的對象的眼的對象的關係的關聯的聯關的解釋的註釋的對象的
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的的及的的徧的的前的的及的的徧的的後的的及的的徧的的側的的及的的徧的的的靈的的及的的徧的的眼的的及的的徧的的的上的的及的的徧的的下的的及的的徧的的側的的及的的徧的的的靈的的及的的徧的的眼的的及的的徧的的的的的的及的的徧的的左的的的及的的徧的的右的的的及的的徧的的側的的的及的的徧的的的的的的及的的徧的的靈的的的及的的徧的的眼的的的及的的徧的的右的的及的的徧的的側的的及的的徧的的的的的及的的徧的的靈的的及的的徧的的的的及的的徧的的眼的的及的的徧的的的的及的的徧的的左的的及的的徧的的側的的及的的徧的的的的的及的的徧的的靈的的及的的徧的的的的及的的徧的的眼的的及的的徧的的原的的及的的徧的的本的的及的的徧的的來的的的及的的徧的的正的的及的的徧的的常的的的及的的徧的的常的的及的的徧的的態的的的及的的徧的的回的的及的的徧的的復的的的及的的徧的的過的的及的的徧的的去的的的及的的徧的的宇的的及的的徧的的宙的的的及的的徧的的復的的及的的徧的的歸的的的及的的徧的的持的的及的的徧的的續的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的久的的及的的徧的的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的遠的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的永的的及的的徧的的劫的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的無的的及的的徧的的限的的及的的徧的的反的的及的的徧的的復的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的8192的的的及的的徧的的分的的及的的徧的的面的的的及的的徧的的ETHER的的的及的的徧的的體的的的及的的徧的的無的的及的的徧的的關的的的及的的徧的的洪的的及的的徧的的羅的的及的的徧的的喜的的及的的徧的的李的的及的的徧的的健的的及的的徧的的熙的的的及的的徧的的李的的及的的徧的的健的的及的的徧的的熙的的的及的的徧的的庶的的及的的徧的的子的的的及的的徧的的李的的及的的徧的的在的的及的的徧的的鎔的的的及的的徧的的諸一切的的的的諸的諸的三的的及的的徧的的星的的及的的徧的的的的的及的的徧的的電的的及的的徧的的子的的及的的徧的的的三的的及的的徧的的星的的及的的徧的的的그的的及的的徧的的룹的的及的的徧的的的前的的及的的徧的的顯的的及的的徧的的職的的及的的徧的的的職的的及的的徧的的員的的及的的徧的的的社的的及的的徧的的員的的的及的的徧的的諸的的及的的徧的的一的的及的的徧的的切的的及的的徧的的的地的的及的的徧的的球的的及的的徧的的人的的及的的徧的的的非的的及的的徧的的前的的及的的徧的的後的的及的的徧的的側的的及的的徧的的的靈的的及的的徧的的眼的的及的的徧的的的上的的及的的徧的的下的的及的的徧的的側的的及的的徧的的的靈的的及的的徧的的眼的的及的的徧的的的的的的及的的徧的的左的的的及的的徧的的右的的的及的的徧的的側的的的及的的徧的的的的的的及的的徧的的靈的的的及的的徧的的眼的的的及的的徧的的右的的及的的徧的的側的的及的的徧的的的的的及的的徧的的靈的的及的的徧的的的的及的的徧的的眼的的及的的徧的的的的及的的徧的的左的的及的的徧的的側的的及的的徧的的的的的及的的徧的的靈的的及的的徧的的的的及的的徧的的眼的的及的的徧的的原的的及的的徧的的本的的及的的徧的的來的的的及的的徧的的正的的及的的徧的的常的的的及的的徧的的常的的及的的徧的的態的的的及的的徧的的回的的及的的徧的的復的的的及的的徧的的過的的及的的徧的的去的的的及的的徧的的宇的的及的的徧的的宙的的的及的的徧的的復的的及的的徧的的歸的的的及的的徧的的持的的及的的徧的的續的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的久的的及的的徧的的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的遠的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的永的的及的的徧的的劫的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的無的的及的的徧的的限的的及的的徧的的反的的及的的徧的的復的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的8192的的的及的的徧的的分的的及的的徧的的面的的的及的的徧的的ETHER的的的及的的徧的的體的的的及的的徧的的無的的及的的徧的的關的的的及的的徧的的洪的的及的的徧的的羅的的及的的徧的的喜的的及的的徧的的李的的及的的徧的的健的的及的的徧的的熙的的的及的的徧的的李的的及的的徧的的健的的及的的徧的的熙的的的及的的徧的的庶的的及的的徧的的子的的的及的的徧的的李的的及的的徧的的在的的及的的徧的的鎔的的的及的的徧的的諸一切的的的的諸的諸的三的的及的的徧的的星的的及的的徧的的的的的及的的徧的的電的的及的的徧的的子的的及的的徧的的的三的的及的的徧的的星的的及的的徧的的的그的的及的的徧的的룹的的及的的徧的的的前的的及的的徧的的顯的的及的的徧的的職的的及的的徧的的的職的的及的的徧的的員的的及的的徧的的的社的的及的的徧的的員的的的及的的徧的的諸的的及的的徧的的一的的及的的徧的的切的的及的的徧的的的地的的及的的徧的的球的的及的的徧的的人的的及的的徧的的的無的的及的的徧的的條的的及的的徧的的件的的的及的的徧的的殺的的及的的徧的的害的的的及的的徧的的除的的及的的徧的的去的的的及的的徧的的掃的的及的的徧的的滅的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的持的的及的的徧的的續的的及的的徧的的的處的的及的的徧的的理的的及的的徧的的的永的的及的的徧的的久的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的遠的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的永的的及的的徧的的劫的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的非的的及的的徧的的解的的及的的徧的的脫的的及的的徧的的者的的的及的的徧的的不的的及的的徧的的解的的及的的徧的的脫的的及的的徧的的者的的及的的徧的的的無的的及的的徧的的限的的及的的徧的的反的的及的的徧的的復的的及的的徧的的的處的的及的的徧的的理的的的及的的徧的的諸的的及的的徧的的一的的及的的徧的的切的的及的的徧的的的的的及的的徧的的地的的及的的徧的的球的的及的的徧的的人的的及的的徧的的的諸的的及的的徧的的一的的及的的徧的的切的的的及的的徧的的呪的的及的的徧的的文的的的及的的徧的的一的的及的的徧的的括的的及的的徧的的的溯的的及的的徧的的及的的的及的的徧的的同的的及的的徧的的時的的的及的的徧的的適的的及的的徧的的用的的的及的的徧的的處的的及的的徧的的理的的的及的的徧的的上的的及的的徧的的記的的及的的徧的的的全的的及的的徧的的員的的及的的徧的的的PANGEA的的的及的的徧的的持的的及的的徧的的續的的及的的徧的的的永的的及的的徧的的久的的的及的的徧的的恒的的及的的徧的的久的的及的的徧的的的無的的及的的徧的的限的的及的的徧的的反的的及的的徧的的復的的的及的的徧的的監的的及的的徧的的禁的的及的的徧的的的的的及的的徧的的幽的的及的的徧的的閉的的的及的的徧的的處的的及的的徧的的理的的及的的徧的的的萬的的及的的徧的的民的的的及的的徧的的平的的及的的徧的的等的的的及的的徧的的思的的及的的徧的的想的的的及的的徧的的具的的及的的徧的的顯的的的及的的徧的的無的的及的的徧的的階的的及的的徧的的級的的的及的的徧的的社的的及的的徧的的會的的的及的的徧的的生的的及的的徧的的活的的的及的的徧的的DEPENDENCEON的的及的的徧的的THEPLEIADESTHESUPREMEBEINGS的的及的的徧的的THEPLEIADESTHESPIRITSBEINGS的的及的的徧的的
Democracy (Greek: δημοκρατία dēmokratía, literally "Rule by 'People'") is a system of government where the citizens exercise power by voting. In a direct democracy, the citizens as a whole form a governing body and vote directly on each issue. In a representative democracy the citizens elect representatives from among themselves. These representatives meet to form a governing body, such as a legislature. In a constitutional democracy the powers of the majority are exercised within the framework of a representative democracy, but the constitution limits the majority and protects the minority, usually through the enjoyment by all of certain individual rights, e.g. freedom of speech, or freedom of association.[1][2] "Rule of the majority" is sometimes referred to as democracy.[3] Democracy is a system of processing conflicts in which outcomes depend on what participants do, but no single force controls what occurs and its outcomes. The uncertainty of outcomes is inherent in democracy, which makes all forces struggle repeatedly for the realization of their interests, being the devolution of power from a group of people to a set of rules.[4] Western democracy, as distinct from that which existed in pre-modern societies, is generally considered to have originated in city-states such as Classical Athens and the Roman Republic, where various schemes and degrees of enfranchisement of the free male population were observed before the form disappeared in the West at the beginning of late antiquity. The English word dates back to the 16th century, from the older Middle French and Middle Latin equivalents.
According to American political scientist Larry Diamond, democracy consists of four key elements: a political system for choosing and replacing the government through free and fair elections; the active participation of the people, as citizens, in politics and civic life; protection of the human rights of all citizens; a rule of law, in which the laws and procedures apply equally to all citizens.[5] Todd Landman, nevertheless, draws our attention to the fact that democracy and human rights are two different concepts and that "there must be greater specificity in the conceptualisation and operationalization of democracy and human rights".[6]
The term appeared in the 5th century BC to denote the political systems then existing in Greek city-states, notably Athens, to mean "rule of the people", in contrast to aristocracy (ἀριστοκρατία, aristokratía), meaning "rule of an elite". While theoretically these definitions are in opposition, in practice the distinction has been blurred historically.[7] The political system of Classical Athens, for example, granted democratic citizenship to free men and excluded slaves and women from political participation. In virtually all democratic governments throughout ancient and modern history, democratic citizenship consisted of an elite class, until full enfranchisement was won for all adult citizens in most modern democracies through the suffrage movements of the 19th and 20th centuries.
Democracy contrasts with forms of government where power is either held by an individual, as in an absolute monarchy, or where power is held by a small number of individuals, as in an oligarchy. Nevertheless, these oppositions, inherited from Greek philosophy,[8] are now ambiguous because contemporary governments have mixed democratic, oligarchic and monarchic elements. Karl Popper defined democracy in contrast to dictatorship or tyranny, thus focusing on opportunities for the people to control their leaders and to oust them without the need for a revolution.[9]
The uncertainty of outcomes is inherent in democracy, which makes all forces struggle repeatedly for the realization of their interests, being the devolution of power from a group of people to a set of rules.[4] Western democracy, as distinct from that which existed in pre-modern societies, is generally considered to have originated in city-states such as Classical Athens and the Roman Republic, where various schemes and degrees of enfranchisement of the free male population were observed before the form disappeared in the West at the beginning of late antiquity. The English word dates back to the 16th century, from the older Middle French and Middle Latin equivalents.
According to American political scientist Larry Diamond, democracy consists of four key elements: a political system for choosing and replacing the government through free and fair elections; the active participation of the people, as citizens, in politics and civic life; protection of the human rights of all citizens; a rule of law, in which the laws and procedures apply equally to all citizens.[5] Todd Landman, nevertheless, draws our attention to the fact that democracy and human rights are two different concepts and that "there must be greater specificity in the conceptualisation and operationalization of democracy and human rights".[6]
The term appeared in the 5th century BC to denote the political systems then existing in Greek city-states, notably Athens, to mean "rule of the people", in contrast to aristocracy (ἀριστοκρατία, aristokratía), meaning "rule of an elite". While theoretically these definitions are in opposition, in practice the distinction has been blurred historically.[7] The political system of Classical Athens, for example, granted democratic citizenship to free men and excluded slaves and women from political participation. In virtually all democratic governments throughout ancient and modern history, democratic citizenship consisted of an elite class, until full enfranchisement was won for all adult citizens in most modern democracies through the suffrage movements of the 19th and 20th centuries.
Democracy contrasts with forms of government where power is either held by an individual, as in an absolute monarchy, or where power is held by a small number of individuals, as in an oligarchy. Nevertheless, these oppositions, inherited from Greek philosophy,[8] are now ambiguous because contemporary governments have mixed democratic, oligarchic and monarchic elements. Karl Popper defined democracy in contrast to dictatorship or tyranny, thus focusing on opportunities for the people to control their leaders and to oust them without the need for a revolution.[
A republic (Latin: res publica) is a form of government in which the country is considered a “public matter”, not the private concern or property of the rulers. The primary positions of power within a republic are not inherited, but are attained through democracy, oligarchy or autocracy. It is a form of government under which the head of state is not a hereditary monarch.[1][2][3]
In the context of American constitutional law, the definition of republic refers specifically to a form of government in which elected individuals represent the citizen body[2][better source needed] and exercise power according to the rule of law under a constitution, including separation of powers with an elected head of state, referred to as a constitutional republic[4][5][6][7] or representative democracy.[8]
As of 2017[update], 159 of the world’s 206 sovereign states use the word “republic” as part of their official names – not all of these are republics in the sense of having elected governments, nor is the word “republic” used in the names of all nations with elected governments. While heads of state often tend to claim that they rule only by the “consent of the governed”, elections in some countries have been found to be held more for the purpose of “show” than for the actual purpose of in reality providing citizens with any genuine ability to choose their own leaders.[9]
The word republic comes from the Latin term res publica, which literally means “public thing,” “public matter,” or “public affair” and was used to refer to the state as a whole. The term developed its modern meaning in reference to the constitution of the ancient Roman Republic, lasting from the overthrow of the kings in 509 B.C. to the establishment of the Empire in 27 B.C. This constitution was characterized by a Senate composed of wealthy aristocrats and wielding significant influence; several popular assemblies of all free citizens, possessing the power to elect magistrates and pass laws; and a series of magistracies with varying types of civil and political authority.
Most often a republic is a single sovereign state, but there are also sub-sovereign state entities that are referred to as republics, or that have governments that are described as “republican” in nature. For instance, Article IV of the United States Constitution "guarantee[s] to every State in this Union a Republican form of Government".[10] In contrast, the former Soviet Union, which described itself as being a group of “Republics” and also as a “federal multinational state composed of 15 republics”, was widely viewed as being a totalitarian form of government and not a genuine republic, since its electoral system was structured so as to automatically guarantee the election of government-sponsored candidates.[
The term originates from the Latin translation of Greek word politeia. Cicero, among other Latin writers, translated politeia as res publica and it was in turn translated by Renaissance scholars as "republic" (or similar terms in various western European languages).[citation needed]
The term politeia can be translated as form of government, polity, or regime and is therefore not always a word for a specific type of regime as the modern word republic is. One of Plato's major works on political science was titled Politeia and in English it is thus known as The Republic. However, apart from the title, in modern translations of The Republic, alternative translations of politeia are also used.[12]
However, in Book III of his Politics, Aristotle was apparently the first classical writer to state that the term politeia can be used to refer more specifically to one type of politeia: "When the citizens at large govern for the public good, it is called by the name common to all governments (to koinon onoma pasōn tōn politeiōn), government (politeia)". Also amongst classical Latin, the term "republic" can be used in a general way to refer to any regime, or in a specific way to refer to governments which work for the public good.[13]
In medieval Northern Italy, a number of city states had commune or signoria based governments. In the late Middle Ages, writers such as Giovanni Villani began writing about the nature of these states and the differences from other types of regime. They used terms such as libertas populi, a free people, to describe the states. The terminology changed in the 15th century as the renewed interest in the writings of Ancient Rome caused writers to prefer using classical terminology. To describe non-monarchical states writers, most importantly Leonardo Bruni, adopted the Latin phrase res publica.[14]
While Bruni and Machiavelli used the term to describe the states of Northern Italy, which were not monarchies, the term res publica has a set of interrelated meanings in the original Latin. The term can quite literally be translated as "public matter".[15] It was most often used by Roman writers to refer to the state and government, even during the period of the Roman Empire.[16]
In subsequent centuries, the English word "commonwealth" came to be used as a translation of res publica, and its use in English was comparable to how the Romans used the term res publica.[17] Notably, during The Protectorate of Oliver Cromwell the word commonwealth was the most common term to call the new monarchless state, but the word republic was also in common use.[18] Likewise, in Polish the term was translated as rzeczpospolita, although the translation is now only used with respect to Poland.
Presently, the term "republic" commonly means a system of government which derives its power from the people rather than from another basis, such as heredity or divine right.[
Capitalism is an economic system based on the private ownership of the means of production and their operation for profit.[1][2][3][4] Characteristics central to capitalism include private property, capital accumulation, wage labor, voluntary exchange, a price system, and competitive markets.[5][6] In a capitalist market economy, decision-making and investment are determined by every owner of wealth, property or production ability in financial and capital markets, whereas prices and the distribution of goods and services are mainly determined by competition in goods and services markets.[7][8]
Economists, political economists, sociologists and historians have adopted different perspectives in their analyses of capitalism and have recognized various forms of it in practice. These include laissez-faire or free market capitalism, welfare capitalism and state capitalism. Different forms of capitalism feature varying degrees of free markets, public ownership,[9] obstacles to free competition and state-sanctioned social policies. The degree of competition in markets, the role of intervention and regulation, and the scope of state ownership vary across different models of capitalism.[10][11] The extent to which different markets are free as well as the rules defining private property are matters of politics and policy. Most existing capitalist economies are mixed economies, which combine elements of free markets with state intervention and in some cases economic planning.[12]
Market economies have existed under many forms of government and in many different times, places and cultures. Modern capitalist societies—marked by a universalization of money-based social relations, a consistently large and system-wide class of workers who must work for wages, and a capitalist class which owns the means of production—developed in Western Europe in a process that led to the Industrial Revolution. Capitalist systems with varying degrees of direct government intervention have since become dominant in the Western world and continue to spread. Over time, capitalist countries have experienced consistent economic growth and an increase in the standard of living.
Critics of capitalism argue that it establishes power in the hands of a minority capitalist class that exists through the exploitation of the majority working class and their labor; prioritizes profit over social good, natural resources and the environment; and is an engine of inequality, corruption and economic instabilities. Supporters argue that it provides better products and innovation through competition, disperses wealth to all productive people, promotes pluralism and decentralization of power, creates strong economic growth, and yields productivity and prosperity that greatly benefit society
The term "capitalist", meaning an owner of capital, appears earlier than the term "capitalism" and it dates back to the mid-17th century. "Capitalism" is derived from capital, which evolved from capitale, a late Latin word based on caput, meaning "head"—also the origin of "chattel" and "cattle" in the sense of movable property (only much later to refer only to livestock). Capitale emerged in the 12th to 13th centuries in the sense of referring to funds, stock of merchandise, sum of money or money carrying interest.[24]:232[25][26] By 1283, it was used in the sense of the capital assets of a trading firm and it was frequently interchanged with a number of other words—wealth, money, funds, goods, assets, property and so on.[24]:233
The Hollandische Mercurius uses "capitalists" in 1633 and 1654 to refer to owners of capital.[24]:234 In French, Étienne Clavier referred to capitalistes in 1788,[27] six years before its first recorded English usage by Arthur Young in his work Travels in France (1792).[26][28] In his Principles of Political Economy and Taxation (1817), David Ricardo referred to "the capitalist" many times.[29] Samuel Taylor Coleridge, an English poet, used "capitalist" in his work Table Talk (1823).[30] Pierre-Joseph Proudhon used the term "capitalist" in his first work, What is Property? (1840), to refer to the owners of capital. Benjamin Disraeli used the term "capitalist" in his 1845 work Sybil.[26]
The initial usage of the term "capitalism" in its modern sense has been attributed to Louis Blanc in 1850 ("What I call 'capitalism' that is to say the appropriation of capital by some to the exclusion of others") and Pierre-Joseph Proudhon in 1861 ("Economic and social regime in which capital, the source of income, does not generally belong to those who make it work through their labour").[24]:237 Karl Marx and Friedrich Engels referred to the "capitalistic system"[31][32] and to the "capitalist mode of production" in Capital (1867).[33] The use of the word "capitalism" in reference to an economic system appears twice in Volume I of Capital, p. 124 (German edition) and in Theories of Surplus Value, tome II, p. 493 (German edition). Marx did not extensively use the form capitalism, but instead those of capitalist and capitalist mode of production, which appear more than 2,600 times in the trilogy The Capital. According to the Oxford English Dictionary (OED), the term "capitalism" first appeared in English in 1854 in the novel The Newcomes by novelist William Makepeace Thackeray, where he meant "having ownership of capital".[34] Also according to the OED, Carl Adolph Douai, a German American socialist and abolitionist, used the phrase "private capitalism" in 1863.
The rule of law is defined in the Oxford English Dictionary as: "The authority and influence of law in society, especially when viewed as a constraint on individual and institutional behavior; (hence) the principle whereby all members of a society (including those in government) are considered equally subject to publicly disclosed legal codes and processes."[2] The phrase "the rule of law" refers to a political situation, not to any specific legal rule.
Use of the phrase can be traced to 16th-century Britain, and in the following century the Scottish theologian Samuel Rutherford employed it in arguing against the divine right of kings.[3] John Locke wrote that freedom in society means being subject only to laws made by a legislature that apply to everyone, with a person being otherwise free from both governmental and private restrictions upon liberty. "The rule of law" was further popularized in the 19th century by British jurist A. V. Dicey. However, the principle, if not the phrase itself, was recognized by ancient thinkers; for example, Aristotle wrote: "It is more proper that law should govern than any one of the citizens".[4]
The rule of law implies that every person is subject to the law, including people who are lawmakers, law enforcement officials, and judges.[5] In this sense, it stands in contrast to a monarchy or oligarchy where the rulers are held above the law.[citation needed] Lack of the rule of law can be found in both democracies and monarchies, for example, because of neglect or ignorance of the law, and the rule of law is more apt to decay if a government has insufficient corrective mechanisms for restoring it.
Ethics or moral philosophy is a branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct.[1] The field of ethics, along with aesthetics, concerns matters of value, and thus comprises the branch of philosophy called axiology.[2]
Ethics seeks to resolve questions of human morality by defining concepts such as good and evil, right and wrong, virtue and vice, justice and crime. As a field of intellectual inquiry, moral philosophy also is related to the fields of moral psychology, descriptive ethics, and value theory.
Three major areas of study within ethics recognized today are:[1]
- Meta-ethics, concerning the theoretical meaning and reference of moral propositions, and how their truth values (if any) can be determined
- Normative ethics, concerning the practical means of determining a moral course of action
- Applied ethics, concerning what a person is obligated (or permitted) to do in a specific situation or a particular domain of action[1]
觀自在菩薩 行深般若波羅蜜多時 照見五蘊皆空 度一切苦厄
관자재보살(관세음보살)이 반야바라밀다(부처님의 지혜)를 행할때 오온이 모두 비어 있음을 비추어 보시고 하나이자 전부인 온갖 괴로움과 재앙을 건넜다.
舍利子 色不異空 空不異色 色卽是空 空卽是色 受想行識 亦復如是
사리자여, 물질이 공(空)과 다르지 않고 공이 물질과 다르지 않으며 물질이 곧 공이요, 공이 곧 물질이다. 느낌, 생각과 지어감, 의식 또한 그러하니라.
舍利子 是諸法空相 不生不滅 不垢不淨 不增不減
사리자여, 이 모든 법은 나지도 않고 멸하지도 않으며, 더럽지도 않고 깨끗하지도 않으며, 늘지도 줄지도 않느니라
是故 空中無色無受想行識 無眼耳鼻舌身意 無色聲香味觸法 無眼界 乃至 無意識界
그러므로 공 가운데는 색이 없고 수 상 행 식도 없으며, 안이비설신의도 없고, 색성향미촉법도 없으며, 눈의 경계도 의식의 경계까지도 없으며
無無明 亦無無明盡 乃至 無老死 亦無老死盡
무명도 무명이 다함까지도 없으며, 늙고 죽음도 늙고 죽음이 다함까지도 없고
無苦集滅道 無智 亦無得 以無所得故 菩提薩陀 依般若波羅蜜多
고집멸도도 없으며, 지혜도 얻음도 없느리라. 얻을것이 없는 까닭에 보살은 반야바라밀다를 의지하므로
故心無罣碍 無罣碍故 無有恐怖 遠離 (一切) 顚倒夢想 究竟涅槃
마음에 걸림이 없고, 걸림이 없으므로 두려움이 없어서 뒤바뀐 헛된 생각을 멀리 떠나 완전한 열반에 들어가며
三世諸佛依般若波羅蜜多 故得阿耨多羅三藐三菩提 故知般若波羅蜜多 是大神呪 是大明呪 是無上呪 是無等等呪 能除一切苦 眞實不虛
삼세의 모든 부처님도 이 반야바라밀다를 의지하므로 최상의 깨달음을 얻느니라. 반야바라밀다는 가장 신비하고 밝은 주문이며, 위없는 주문이며, 무엇과도 견줄 수 없는 주문이니, 온갖 괴로움을 없애고 진실하여 허망하지 않음을 알지니라.
故說般若波羅蜜多呪 卽說呪曰
이제 반야바라밀다주를 말하리라.
揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提 娑婆訶（3）
'아제아제 바라아제 바라승아제 모지 사바하'（3）
(Gate Gate paragate parasamgate Bodhi Svaha:가테 가테 파라가테 파라삼가테 보디 스바하)
가자, 가자, 피안(彼岸)으로 가자, 피안으로 넘어가자, 영원한 깨달음이여的的及的的遍的的民主主義的的及的的遍的的
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