World Currency - The US $

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.



100 US $ = 113,100 KWON

500 US $ = 565,500 KWON

칼로 위협해 돈을 강탈한 강도가 더 큰 돈을 요구하다 피해자의 통장에 잔액이 없는 것을 확인한 뒤 돈을 돌려줘 화제다. 

11일(현지 시간) 미국 온라인 매체 넥스트 샤크는 지난달 중국 광둥성 동북부 허위안 시에 있는 한 공상은행 현금자동입출금기(ATM)에서 있었던 ‘마음 약한’ 강도 사건을 소개하며 당시 상황이 담긴 폐쇄회로(CC)TV 영상을 공개했다.



元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的體對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的體對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的體對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的體對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的㑗對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的㑗對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的㑗對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的㑗對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的瘷對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的瘷對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的瘷對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的瘷對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䐵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䐵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䐵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䐵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䏱對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䏱對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䏱對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的䏱對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的体對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的体對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的体對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的体對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的己對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的己對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的己對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的己對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躬對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躬對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躬對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躬對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軀對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軀對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軀對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軀對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軆對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軆對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軆對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軆對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的身對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的身對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的身對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的身對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躰對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躰對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躰對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躰對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躯對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躯對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躯對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躯對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躸對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躸對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躸對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躸對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躳對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躳對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躳對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躳對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的骵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的骵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的骵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的骵對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的胴對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的胴對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的胴對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的胴對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軂對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軂對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軂對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的軂對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的肐對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的肐對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的肐對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的肐對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躹對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躹對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躹對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的躹對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的脏對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的脏對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的脏對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的脏對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴鐘權對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的髒對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰晧對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的髒對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的朴辰英對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的髒對象的關係的關聯的聯關的對象的元本來對象的關係的關聯的聯關的對象的金善姬對象的關係的關聯的聯關的對象的左側對象的關係的關聯的聯關的對象的之對象的關係的關聯的聯關的對象的眼對象的關係的關聯的聯關的對象的髒對象的關係的關聯的聯關的對象的對象對象的關係的關聯的聯關的對象的關係對象的關係的關聯的聯關的對象的關聯對象的關係的關聯的聯關的對象的聯關對象的關係的關聯的聯關的對象的重疊對象的關係的關聯的聯關的對象的疊疊對象的關係的關聯的聯關的對象的分岐對象的關係的關聯的聯關的對象的連結對象的關係的關聯的聯關的對象的公有對象的關係的關聯的聯關的對象的加害對象的關係的關聯的聯關的對象的威害對象的關係的關聯的聯關的對象的威加害對象的關係的關聯的聯關的對象的加威害對象的關係的關聯的聯關的對象的威迫對象的關係的關聯的聯關的對象的威威迫對象的關係的關聯的聯關的對象的威威害對象的關係的關聯的聯關的對象的僞僞形對象的關係的關聯的聯關的對象的侵害對象的關係的關聯的聯關的對象的威侵害對象的關係的關聯的聯關的對象的侵迫對象的關係的關聯的聯關的對象的威侵迫對象的關係的關聯的聯關的對象的侵恣對象的關係的關聯的聯關的對象的威侵恣對象的關係的關聯的聯關的對象的侮辱對象的關係的關聯的聯關的對象的威侮辱對象的關係的關聯的聯關的對象的冒瀆對象的關係的關聯的聯關的對象的威冒瀆對象的關係的關聯的聯關的對象的嘲弄對象的關係的關聯的聯關的對象的嘲笑對象的關係的關聯的聯關的對象的空得對象的關係的關聯的聯關的對象的貪天之功對象的關係的關聯的聯關的對象的騙取對象的關係的關聯的聯關的對象的喝取對象的關係的關聯的聯關的對象的强取對象的關係的關聯的聯關的對象的脅迫對象的關係的關聯的聯關的對象的恐喝對象的關係的關聯的聯關的對象的假飾對象的關係的關聯的聯關的對象的三毒對象的關係的關聯的聯關的對象的敵對對象的關係的關聯的聯關的對象的敵意對象的關係的關聯的聯關的對象的否定對象的關係的關聯的聯關的對象的惡意對象的關係的關聯的聯關的對象的僞善對象的關係的關聯的聯關的對象的虛僞對象的關係的關聯的聯關的對象的一口二言對象的關係的關聯的聯關的對象的重言復言對象的關係的關聯的聯關的對象的甘呑苦吐對象的關係的關聯的聯關的對象的百害無益對象的關係的關聯的聯關的對象的畵中之餠對象的關係的關聯的聯關的對象的任意對象的關係的關聯的聯關的對象的恣意對象的關係的關聯的聯關的對象的妨害對象的關係的關聯的聯關的對象的毁謗對象的關係的關聯的聯關的對象的沮止對象的關係的關聯的聯關的對象的飢餓對象的關係的關聯的聯關的對象的貧困對象的關係的關聯的聯關的對象的賤待對象的關係的關聯的聯關的對象的蔑視對象的關係的關聯的聯關的對象的貶下對象的關係的關聯的聯關的對象的卑下對象的關係的關聯的聯關的對象的洗腦對象的關係的關聯的聯關的對象的非許諾對象的關係的關聯的聯關的對象的不同意對象的關係的關聯的聯關的對象的利己對象的關係的關聯的聯關的對象的吝嗇對象的關係的關聯的聯關的對象的狡猾對象的關係的關聯的聯關的對象的鼠族對象的關係的關聯的聯關的對象的狡黠對象的關係的關聯的聯關的對象的凶黠對象的關係的關聯的聯關的對象的奸猾對象的關係的關聯的聯關的對象的猾吏對象的關係的關聯的聯關的對象的狡兔對象的關係的關聯的聯關的對象的狡情對象的關係的關聯的聯關的對象的兇猾對象的關係的關聯的聯關的對象的狡險對象的關係的關聯的聯關的對象的詐黠對象的關係的關聯的聯關的對象的頑黠對象的關係的關聯的聯關的對象的駔險對象的關係的關聯的聯關的對象的土猾對象的關係的關聯的聯關的對象的傾狡對象的關係的關聯的聯關的對象的麤猾對象的關係的關聯的聯關的對象的獷猾對象的關係的關聯的聯關的對象的狡吏對象的關係的關聯的聯關的對象的二重對象的關係的關聯的聯關的對象的三重對象的關係的關聯的聯關的對象的四重對象的關係的關聯的聯關的對象的重重對象的關係的關聯的聯關的對象的猾智對象的關係的關聯的聯關的對象的狡惡對象的關係的關聯的聯關的對象的能猾對象的關係的關聯的聯關的對象的猾賊對象的關係的關聯的聯關的對象的獪猾對象的關係的關聯的聯關的對象的剽狡對象的關係的關聯的聯關的對象的㕙獹迭憊對象的關係的關聯的聯關的對象的狡童對象的關係的關聯的聯關的對象的對象對象的關係的關聯的聯關的對象的解釋對象的關係的關聯的聯關的對象的註釋對象的關係的關聯的聯關的對象的追跡對象的關係的關聯的聯關的對象的無條件對象的關係的關聯的聯關的對象的殺害對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的持續對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的恒久對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的永久對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的永遠對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的永劫對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的無限反復對象的關係的關聯的聯關的對象的處理對象的關係的關聯的聯關的對象的bytheANA-PLeiadesthesupremebeings對象的關係的關聯的聯關的對象的



 

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]

 

的的及的的徧的的浹的的李健熙的的及的的徧的的浹的的庶子的的及的的徧的的浹的的이서현的的及的的徧的的浹的的洪羅喜的的及的的徧的的浹的的李在鎔的的及的的徧的的浹的的李健熙的的及的的徧的的浹的的無條件的的及的的徧的的浹的的殺害的的及的的徧的的浹的的除去的的及的的徧的的浹的的消滅的的及的的徧的的浹的的持續的的及的的徧的的浹的的處理的的及的的徧的的浹的的恒久的的及的的徧的的浹的的處理的的及的的徧的的浹的的永久的的及的的徧的的浹的的處理的的及的的徧的的浹的的永遠的的及的的徧的的浹的的處理的的及的的徧的的浹的的무한(無限) 반복(反復)的的及的的徧的的浹的的處理的的及的的徧的的浹的的諸一切的的及的的徧的的浹的的ether醚的的及的的徧的的浹的的體的的及的的徧的的浹的的無關係的的及的的徧的的浹的的dependence (up)on的的及的的徧的的浹的的Pleiades的的及的的徧的的浹的的su·preme的的及的的徧的的浹的的being的的及的的徧的的浹的的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.^[
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]

1. Meta-ethics, concerning the theoretical meaning and reference of moral propositions, and how their truth values (if any) can be determined
2. Normative ethics, concerning the practical means of determining a moral course of action
3. Applied ethics, concerning what a person is obligated (or permitted) to do in a specific situation or a particular domain of action^[1]
4. 
   

摩(마)訶(하)般(반)若(야)波(바)羅(라)蜜(밀)多(다)心(심)經(경)

觀(관)自(자)在(재)菩(보)薩(살) 行(행)深(심)般(반)若(야)波(바)羅(라)蜜(밀)多(다)時(시) 照(조)見(견)五(오)蘊(온)皆(개)空(공) 度(도)一(일)切(체)苦(고)厄(액)
관자재보살(관세음보살)이 반야바라밀다(부처님의 지혜)를 행할때 오온이 모두 비어 있음을 비추어 보시고 하나이자 전부인 온갖 괴로움과 재앙을 건넜다.
舍(사)利(리)子(자) 色(색)不(불)異(이)空(공) 空(공)不(불)異(이)色(색) 色(색)卽(즉)是(시)空(공) 空(공)卽(즉)是(시)色(색) 受(수)想(상)行(행)識(식) 亦(역)復(부)如(여)是(시)
사리자여, 물질이 공(空)과 다르지 않고 공이 물질과 다르지 않으며 물질이 곧 공이요, 공이 곧 물질이다. 느낌, 생각과 지어감, 의식 또한 그러하니라.
舍(사)利(리)子(자) 是(시)諸(제)法(법)空(공)相(상) 不(불)生(생)不(불)滅(멸) 不(불)垢(구)不(부)淨(정) 不(부)增(증)不(불)減(감)
사리자여, 이 모든 법은 나지도 않고 멸하지도 않으며, 더럽지도 않고 깨끗하지도 않으며, 늘지도 줄지도 않느니라
是(시)故(고) 空(공)中(중)無(무)色(색)無(무)受(수)想(상)行(행)識(식) 無(무)眼(안)耳(이)鼻(비)舌(설)身(신)意(의) 無(무)色(색)聲(성)香(향)味(미)觸(촉)法(법) 無(무)眼(안)界(계) 乃(내)至(지) 無(무)意(의)識(식)界(계)
그러므로 공 가운데는 색이 없고 수 상 행 식도 없으며, 안이비설신의도 없고, 색성향미촉법도 없으며, 눈의 경계도 의식의 경계까지도 없으며
無(무)無(무)明(명) 亦(역)無(무)無(무)明(명)盡(진) 乃(내)至(지) 無(무)老(노)死(사) 亦(역)無(무)老(노)死(사)盡(진)
무명도 무명이 다함까지도 없으며, 늙고 죽음도 늙고 죽음이 다함까지도 없고
無(무)苦(고)集(집)滅(멸)道(도) 無(무)智(지) 亦(역)無(무)得(득) 以(이)無(무)所(소)得(득)故(고) 菩(보)提(리)薩(살)陀(타) 依(의)般(반)若(야)波(바)羅(라)蜜(밀)多(다)
고집멸도도 없으며, 지혜도 얻음도 없느리라. 얻을것이 없는 까닭에 보살은 반야바라밀다를 의지하므로
故(고)心(심)無(무)罣(가)碍(애) 無(무)罣(가)碍(애)故(고) 無(무)有(유)恐(공)怖(포) 遠(원)離(리) (一(일)切(체)) 顚(전)倒(도)夢(몽)想(상) 究(구)竟(경)涅(열)槃(반)
마음에 걸림이 없고, 걸림이 없으므로 두려움이 없어서 뒤바뀐 헛된 생각을 멀리 떠나 완전한 열반에 들어가며
三(삼)世(세)諸(제)佛(불)依(의)般(반)若(야)波(바)羅(라)蜜(밀)多(다) 故(고)得(득)阿(아)耨(뇩)多(다)羅(라)三(삼)藐(먁)三(삼)菩(보)提(리) 故(고)知(지)般(반)若(야)波(바)羅(라)蜜(밀)多(다) 是(시)大(대)神(신)呪(주) 是(시)大(대)明(명)呪(주) 是(시)無(무)上(상)呪(주) 是(시)無(무)等(등)等(등)呪(주) 能(능)除(제)一(일)切(체)苦(고) 眞(진)實(실)不(불)虛(허)
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(고)說(설)般(반)若(야)波(바)羅(라)蜜(밀)多(다)呪(주) 卽(즉)說(설)呪(주)曰(왈)
이제 반야바라밀다주를 말하리라.
揭(아)諦(제)揭(아)諦(제) 波(바)羅(라)揭(아)諦(제) 波(바)羅(라)僧(승)揭(아)諦(제) 菩(모)提(지) 娑(사)婆(바)訶(하)（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