Leviathan

lichen: Über die Herkunft des Begriffs „Leviathan“ ist viel geschrieben worden (​anstelle vieler: Brandt und Springborg , –), so daß es hier nur. LEVIATHAN 20 0 LEVIATHAN, KAPITEL 4 Event Leviathan, Part 4 Event Leviathan 4 November LEVIATHAN, KAPITEL 5 Event Leviathan, Part 5 Event. jenes vernunftbegabte und ausgezeichnete Werk der Natur, den Menschen. Denn auf künstlicher Schöpfung beruht der große Leviathan, der Gemein-Wesen​.

Leviathan Pfadnavigation

Leviathan (hebr. לִויָתָן liwjatan „der sich Windende“) ist der Name eines Seeungeheuers der jüdisch-christlichen Mythologie. Seine Beschreibung enthält​. Leviathan ist der Name eines Seeungeheuers der jüdisch-christlichen Mythologie. Seine Beschreibung enthält Züge eines Krokodils, eines Drachens, einer Schlange und eines Wals. Leviathan or the Matter, Forme and Power of a Commonwealth Ecclesiasticall and Civil (Leviathan oder Stoff, Form und Gewalt eines kirchlichen und staatlichen. Dadurch werde der Staat zum unanfechtbaren Leviathan einem „sterblichen Gott​” unter dem „unsterblichen Gott”, dem es zufällt die Menschen notfalls mit. LEVIATHAN 20 0 LEVIATHAN, KAPITEL 4 Event Leviathan, Part 4 Event Leviathan 4 November LEVIATHAN, KAPITEL 5 Event Leviathan, Part 5 Event. lichen: Über die Herkunft des Begriffs „Leviathan“ ist viel geschrieben worden (​anstelle vieler: Brandt und Springborg , –), so daß es hier nur. LEVIATHAN i LEVIATHAN Leviathan DC's Year of the Villain Special 1 (II) Juli LEVIATHAN, KAPITEL 1 Event Leviathan, Part 1 Event Leviathan 1.

Leviatan. Worttrennung: Le·vi·a·than, Plural: Le·vi·a·tha·ne. Aussprache. Leviathan or the Matter, Forme and Power of a Commonwealth Ecclesiasticall and Civil (Leviathan oder Stoff, Form und Gewalt eines kirchlichen und staatlichen. Dadurch werde der Staat zum unanfechtbaren Leviathan einem „sterblichen Gott​” unter dem „unsterblichen Gott”, dem es zufällt die Menschen notfalls mit.

The festival of Sukkot Festival of Booths therefore concludes with a prayer recited upon leaving the sukkah booth : "May it be your will, Lord our God and God of our forefathers, that just as I have fulfilled and dwelt in this sukkah, so may I merit in the coming year to dwell in the sukkah of the skin of Leviathan.

Next year in Jerusalem. The enormous size of the Leviathan is described by Johanan bar Nappaha , from whom proceeded nearly all the aggadot concerning this monster: "Once we went in a ship and saw a fish which put his head out of the water.

He had horns upon which was written: 'I am one of the meanest creatures that inhabit the sea. I am three hundred miles in length, and enter this day into the jaws of the Leviathan'".

When the Leviathan is hungry, reports Rabbi Dimi in the name of Rabbi Johanan, he sends forth from his mouth a heat so great as to make all the waters of the deep boil, and if he would put his head into Paradise no living creature could endure the odor of him.

In a legend recorded in the Midrash called Pirke de-Rabbi Eliezer it is stated that the fish which swallowed Jonah narrowly avoided being eaten by the Leviathan, which eats one whale each day.

The body of the Leviathan, especially his eyes, possesses great illuminating power. This was the opinion of Rabbi Eliezer, who, in the course of a voyage in company with Rabbi Joshua, explained to the latter, when frightened by the sudden appearance of a brilliant light, that it probably proceeded from the eyes of the Leviathan.

He referred his companion to the words of Job "By his neesings a light doth shine, and his eyes are like the eyelids of the morning".

In the eleventh-century piyyut religious poem , Akdamut , recited on Shavuot Pentecost , it is envisioned that, ultimately, God will slaughter the Leviathan, which is described as having "mighty fins" and, therefore, a kosher fish, not an inedible snake or crocodile , and it will be served as a sumptuous banquet for all the righteous in Heaven.

In the Zohar , the Leviathan is a metaphor for enlightenment. The Zohar remarks that the legend of the righteous eating the skin of the leviathan at the end of the days is not literal, and merely a metaphor for enlightenment.

The Zohar associates it with the "briach" the pole in the middle of the boards of the tabernacle in Zohar a. Both, are associated with the Sefira of Yesod.

According to Abraham Isaac Kook , the Leviathan — a singular creature with no mate, "its tail is placed in its mouth" Zohar "twisting around and encompassing the entire world" Rashi on Baba Batra 74b — projects a vivid metaphor for the universe's underlying unity.

This unity will only be revealed in the future, when the righteous will feast on the Leviathan. Leviathan can also be used as an image of Satan , endangering both God's creatures—by attempting to eat them—and God's creation—by threatening it with upheaval in the waters of Chaos.

Thomas Aquinas described Leviathan as the demon of envy , first in punishing the corresponding sinners Secunda Secundae Question Peter Binsfeld likewise classified Leviathan as the demon of envy, as one of the seven Princes of Hell corresponding to the seven deadly sins.

Leviathan became associated with, and may originally have been referred to by, the visual motif of the Hellmouth , a monstrous animal into whose mouth the damned disappear at the Last Judgement , found in Anglo-Saxon art from about , and later all over Europe.

The Revised Standard Version of the Bible suggests in a footnote to Job that Leviathan may be a name for the crocodile , and in a footnote to Job , that Behemoth may be a name for the hippopotamus.

Therefore, he calls them Ophites , naming after the serpent they are supposed to worship. If the soul does not succeed, it will be swallowed by a dragon-shaped archon, who holds the world captive and returns the soul into an animal body — a depiction resembling the Leviathan mentioned before.

This act is not portrayed as heroic, but as foolish, symbolizing the greatest triumphs as transient, since both are killed by archangels in turn after boasting about their victory.

This reflects Manichaean criticism on royal power and advocates asceticism. The word Leviathan has come to refer to any sea monster , and from the early 17th century has also been used to refer to overwhelmingly powerful people or things comparable to Behemoth or Juggernaut , influentially so by Hobbes' book As a term for sea monster, it has also been used of great whales in particular, e.

In Modern Hebrew , the word now simply means "whale". From Wikipedia, the free encyclopedia. The giant holds the symbols of both sides, reflecting the union of secular, and spiritual in the sovereign, but the construction of the torso also makes the figure the state.

Hobbes begins his treatise on politics with an account of human nature. He presents an image of man as matter in motion, attempting to show through example how everything about humanity can be explained materialistically, that is, without recourse to an incorporeal, immaterial soul or a faculty for understanding ideas that are external to the human mind.

Hobbes proceeds by defining terms clearly and unsentimentally. Good and evil are nothing more than terms used to denote an individual's appetites and desires, while these appetites and desires are nothing more than the tendency to move toward or away from an object.

Hope is nothing more than an appetite for a thing combined with an opinion that it can be had. He suggests that the dominant political theology of the time, Scholasticism , thrives on confused definitions of everyday words, such as incorporeal substance , which for Hobbes is a contradiction in terms.

Hobbes describes human psychology without any reference to the summum bonum , or greatest good, as previous thought had done.

Not only is the concept of a summum bonum superfluous, but given the variability of human desires, there could be no such thing. Consequently, any political community that sought to provide the greatest good to its members would find itself driven by competing conceptions of that good with no way to decide among them.

The result would be civil war. However, Hobbes states that there is a summum malum , or greatest evil. This is the fear of violent death. A political community can be oriented around this fear.

Since there is no summum bonum , the natural state of man is not to be found in a political community that pursues the greatest good.

But to be outside of a political community is to be in an anarchic condition. Given human nature, the variability of human desires, and need for scarce resources to fulfill those desires, the state of nature , as Hobbes calls this anarchic condition, must be a war of all against all.

Even when two men are not fighting, there is no guarantee that the other will not try to kill him for his property or just out of an aggrieved sense of honour, and so they must constantly be on guard against one another.

It is even reasonable to preemptively attack one's neighbour. In such condition there is no place for industry, because the fruit thereof is uncertain, and consequently no culture of the earth, no navigation nor the use of commodities that may be imported by sea, no commodious building, no instruments of moving and removing such things as require much force, no knowledge of the face of the earth, no account of time, no arts, no letters, no society, and which is worst of all, continual fear and danger of violent death, and the life of man, solitary, poor, nasty, brutish, and short.

The desire to avoid the state of nature, as the place where the summum malum of violent death is most likely to occur, forms the polestar of political reasoning.

It suggests a number of laws of nature , although Hobbes is quick to point out that they cannot properly speaking be called "laws," since there is no one to enforce them.

The first thing that reason suggests is to seek peace, but that where peace cannot be had, to use all of the advantages of war.

Hobbes concludes Part One by articulating an additional seventeen laws of nature that make the performance of the first two possible and by explaining what it would mean for a sovereign to represent the people even when they disagree with the sovereign.

The purpose of a commonwealth is given at the start of Part II:. THE final cause, end, or design of men who naturally love liberty, and dominion over others in the introduction of that restraint upon themselves, in which we see them live in Commonwealths, is the foresight of their own preservation, and of a more contented life thereby; that is to say, of getting themselves out from that miserable condition of war which is necessarily consequent, as hath been shown, to the natural passions of men when there is no visible power to keep them in awe, and tie them by fear of punishment to the performance of their covenants The commonwealth is instituted when all agree in the following manner: I authorise and give up my right of governing myself to this man, or to this assembly of men, on this condition; that thou give up, thy right to him, and authorise all his actions in like manner.

The sovereign has twelve principal rights: [13]. Hobbes explicitly rejects the idea of Separation of Powers. In item 6 Hobbes is explicitly in favour of censorship of the press and restrictions on the rights of free speech should they be considered desirable by the sovereign to promote order.

There are three monarchy , aristocracy and democracy :. The difference of Commonwealths consisted in the difference of the sovereign, or the person representative of all and every one of the multitude.

And because the sovereignty is either in one man, or in an assembly of more than one; and into that assembly either every man hath right to enter, or not every one, but certain men distinguished from the rest; it is manifest there can be but three kinds of Commonwealth.

For the representative must needs be one man, or more; and if more, then it is the assembly of all, or but of a part. When the representative is one man, then is the Commonwealth a monarchy; when an assembly of all that will come together, then it is a democracy, or popular Commonwealth; when an assembly of a part only, then it is called an aristocracy.

And only three; since unlike Aristotle he does not sub-divide them into "good" and "deviant":. Other kind of Commonwealth there can be none: for either one, or more, or all, must have the sovereign power which I have shown to be indivisible entire.

There be other names of government in the histories and books of policy; as tyranny and oligarchy ; but they are not the names of other forms of government, but of the same forms misliked.

For they that are discontented under monarchy call it tyranny; and they that are displeased with aristocracy call it oligarchy: so also, they which find themselves grieved under a democracy call it anarchy, which signifies want of government; and yet I think no man believes that want of government is any new kind of government: nor by the same reason ought they to believe that the government is of one kind when they like it, and another when they mislike it or are oppressed by the governors.

The difference between these three kinds of Commonwealth consisteth not in the difference of power, but in the difference of convenience or aptitude to produce the peace and security of the people; for which end they were instituted.

And to compare monarchy with the other two, we may observe: first, that whosoever beareth the person of the people, or is one of that assembly that bears it, beareth also his own natural person.

And though he be careful in his politic person to procure the common interest, yet he is more, or no less, careful to procure the private good of himself, his family, kindred and friends; and for the most part, if the public interest chance to cross the private, he prefers the private: for the passions of men are commonly more potent than their reason.

From whence it follows that where the public and private interest are most closely united, there is the public most advanced.

Now in monarchy the private interest is the same with the public. The riches, power, and honour of a monarch arise only from the riches, strength, and reputation of his subjects.

For no king can be rich, nor glorious, nor secure, whose subjects are either poor, or contemptible, or too weak through want, or dissension, to maintain a war against their enemies; whereas in a democracy, or aristocracy, the public prosperity confers not so much to the private fortune of one that is corrupt, or ambitious, as doth many times a perfidious advice, a treacherous action, or a civil war.

The right of succession always lies with the sovereign. Democracies and aristocracies have easy succession; monarchy is harder:.

Usage explanations of natural written and spoken English. Word Lists. Choose your language. My word lists. Tell us about this example sentence:.

The word in the example sentence does not match the entry word. The sentence contains offensive content. Cancel Submit.

Your feedback will be reviewed. The US is seen as an economic leviathan. People in charge of or controlling other people.

Want to learn more? Examples of leviathan. Most people who approach this operatic leviathan via recordings find it an oppressive bore. From the Cambridge English Corpus.

The biggest risk is that it is seen as, or actually becomes, a bureaucratic leviathan. These examples are from the Cambridge English Corpus and from sources on the web.

Any opinions in the examples do not represent the opinion of the Cambridge Dictionary editors or of Cambridge University Press or its licensors.

I have not yet discovered the best way to tackle this leviathan. Australian historiography in the s was profoundly affected by the leviathan shadow of the national bicentenary.

Industrialization turned prosperous peers into leviathans of wealth. Leviathan's rights-based theory of sovereignty and interest-based theory of political obligation had similar foundational principles.

Leviatan. Worttrennung: Le·vi·a·than, Plural: Le·vi·a·tha·ne. Aussprache. Leviathan. L. bezeichnet in der politischen Theorie von T. Hobbes (–) den allmächtigen Staat und Souverän, der in der Lage ist über ein bestimmtes. jenes vernunftbegabte und ausgezeichnete Werk der Natur, den Menschen. Denn auf künstlicher Schöpfung beruht der große Leviathan, der Gemein-Wesen​. Moralphilosophische Überlegungen kritisiert er als nicht systematisierbar und wirkungslos. Sie gibt den Menschen nur das Mittel an die Hand, einen bestimmten Zweck, nämlich den Schutz ihres Lebens und ihres Eigentums zu gewährleisten. Damit spielt er auf die Tendenz moderner Massengesellschaften zum Totalitarismus und auf seine Folgen an. Dabei argumentiert die realistische Schule mit dem Machtinteresse aller Jennifer Love Hewitt Filme und der Überlagerung jeglicher moralischer Interessen durch das Staatsinteresse. Die anglikanische Kirche wie auch die Presbyterianer verübelten Hobbes darüber hinaus auch sein Eintreten für eine unabhängige Kirchenverfassungvor allem aber auch seine heterodoxe, materialistisch geprägte Leviathan. Micky Maus Filme Stream diese Gewalt geteilt und nicht delegiertso kann nach Hobbes ein Konflikt zwischen den verschiedenen Institutionen nicht friedlich geklärt werden. Im Naturzustand wird der Mensch als frei von Tl Now der historischen Moral, der Tradition, des Staates Jocelin Donahue etwa der Kirche vorgestellt. Ökonomik - Eine Einführung. News SpringerProfessional. Sie kann diese aber etwa Walking Tall Imdb Krisensituationen legitimieren und stützen. Die Erste Liebe der Vorstellung vom Leviathan sind alte babylonische und kanaanitische Mythen. Demzufolge müsste für ihn eine dritte Kategorie geschaffen werden. Gelingt es, die einzelnen Komponenten und die Verhältnisse, in denen sie zueinander stehen, so zu bestimmen, dass sich daraus eine funktionale Beschreibung des ursprünglichen Gegenstands ergibt, so ist die Untersuchung erfolgreich.

Leviathan Navigation menu Video

Picking up the Pace again - Terraria Calamity Mod Melee Deathmode #13 Wikimedia Pakt Der Bestien Media. Walter de Gruyter. Print Cite. We should not be in the business of creating endless giant leviathans manned by armies of bureaucrats. Commonwealth; Chapters 17—31" PDF. English Language Learners Definition of leviathan.

He also played an important role in the Baal myths recorded on tablets uncovered at Ugarit, which say that at the beginning of time Yamm was awarded the divine kingship by….

Middle Eastern religion: Myths as the basic mode of religious thought. The Hebrews also nurtured this myth whereby God slays the many-headed Leviathan Psalms and will do so again at the end of days, to quell evil and establish good….

Although the references to Leviathan usually indicate a dragon-like creature, the name has also been used to denote a sea monster in general see dragon.

Analogies to this combat are found throughout the ancient Middle East. Babylonian literature records a battle between….

History at your fingertips. Sign up here to see what happened On This Day , every day in your inbox! It is even reasonable to preemptively attack one's neighbour.

In such condition there is no place for industry, because the fruit thereof is uncertain, and consequently no culture of the earth, no navigation nor the use of commodities that may be imported by sea, no commodious building, no instruments of moving and removing such things as require much force, no knowledge of the face of the earth, no account of time, no arts, no letters, no society, and which is worst of all, continual fear and danger of violent death, and the life of man, solitary, poor, nasty, brutish, and short.

The desire to avoid the state of nature, as the place where the summum malum of violent death is most likely to occur, forms the polestar of political reasoning.

It suggests a number of laws of nature , although Hobbes is quick to point out that they cannot properly speaking be called "laws," since there is no one to enforce them.

The first thing that reason suggests is to seek peace, but that where peace cannot be had, to use all of the advantages of war.

Hobbes concludes Part One by articulating an additional seventeen laws of nature that make the performance of the first two possible and by explaining what it would mean for a sovereign to represent the people even when they disagree with the sovereign.

The purpose of a commonwealth is given at the start of Part II:. THE final cause, end, or design of men who naturally love liberty, and dominion over others in the introduction of that restraint upon themselves, in which we see them live in Commonwealths, is the foresight of their own preservation, and of a more contented life thereby; that is to say, of getting themselves out from that miserable condition of war which is necessarily consequent, as hath been shown, to the natural passions of men when there is no visible power to keep them in awe, and tie them by fear of punishment to the performance of their covenants The commonwealth is instituted when all agree in the following manner: I authorise and give up my right of governing myself to this man, or to this assembly of men, on this condition; that thou give up, thy right to him, and authorise all his actions in like manner.

The sovereign has twelve principal rights: [13]. Hobbes explicitly rejects the idea of Separation of Powers.

In item 6 Hobbes is explicitly in favour of censorship of the press and restrictions on the rights of free speech should they be considered desirable by the sovereign to promote order.

There are three monarchy , aristocracy and democracy :. The difference of Commonwealths consisted in the difference of the sovereign, or the person representative of all and every one of the multitude.

And because the sovereignty is either in one man, or in an assembly of more than one; and into that assembly either every man hath right to enter, or not every one, but certain men distinguished from the rest; it is manifest there can be but three kinds of Commonwealth.

For the representative must needs be one man, or more; and if more, then it is the assembly of all, or but of a part. When the representative is one man, then is the Commonwealth a monarchy; when an assembly of all that will come together, then it is a democracy, or popular Commonwealth; when an assembly of a part only, then it is called an aristocracy.

And only three; since unlike Aristotle he does not sub-divide them into "good" and "deviant":. Other kind of Commonwealth there can be none: for either one, or more, or all, must have the sovereign power which I have shown to be indivisible entire.

There be other names of government in the histories and books of policy; as tyranny and oligarchy ; but they are not the names of other forms of government, but of the same forms misliked.

For they that are discontented under monarchy call it tyranny; and they that are displeased with aristocracy call it oligarchy: so also, they which find themselves grieved under a democracy call it anarchy, which signifies want of government; and yet I think no man believes that want of government is any new kind of government: nor by the same reason ought they to believe that the government is of one kind when they like it, and another when they mislike it or are oppressed by the governors.

The difference between these three kinds of Commonwealth consisteth not in the difference of power, but in the difference of convenience or aptitude to produce the peace and security of the people; for which end they were instituted.

And to compare monarchy with the other two, we may observe: first, that whosoever beareth the person of the people, or is one of that assembly that bears it, beareth also his own natural person.

And though he be careful in his politic person to procure the common interest, yet he is more, or no less, careful to procure the private good of himself, his family, kindred and friends; and for the most part, if the public interest chance to cross the private, he prefers the private: for the passions of men are commonly more potent than their reason.

From whence it follows that where the public and private interest are most closely united, there is the public most advanced. Now in monarchy the private interest is the same with the public.

The riches, power, and honour of a monarch arise only from the riches, strength, and reputation of his subjects. For no king can be rich, nor glorious, nor secure, whose subjects are either poor, or contemptible, or too weak through want, or dissension, to maintain a war against their enemies; whereas in a democracy, or aristocracy, the public prosperity confers not so much to the private fortune of one that is corrupt, or ambitious, as doth many times a perfidious advice, a treacherous action, or a civil war.

The right of succession always lies with the sovereign. Democracies and aristocracies have easy succession; monarchy is harder:.

The greatest difficulty about the right of succession is in monarchy: and the difficulty ariseth from this, that at first sight, it is not manifest who is to appoint the successor; nor many times who it is whom he hath appointed.

For in both these cases, there is required a more exact ratiocination than every man is accustomed to use. Because in general people haven't thought carefully.

However, the succession is definitely in the gift of the monarch:. As to the question who shall appoint the successor of a monarch that hath the sovereign authority Therefore it is manifest that by the institution of monarchy, the disposing of the successor is always left to the judgement and will of the present possessor.

And for the question which may arise sometimes, who it is that the monarch in possession hath designed to the succession and inheritance of his power.

By express words, or testament, when it is declared by him in his lifetime, viva voce, or by writing; as the first emperors of Rome declared who should be their heirs.

For the word heir does not of itself imply the children or nearest kindred of a man; but whomsoever a man shall any way declare he would have to succeed him in his estate.

If therefore a monarch declare expressly that such a man shall be his heir, either by word or writing, then is that man immediately after the decease of his predecessor invested in the right of being monarch.

But where testament and express words are wanting, other natural signs of the will are to be followed: whereof the one is custom.

And therefore where the custom is that the next of kindred absolutely succeedeth, there also the next of kindred hath right to the succession; for that, if the will of him that was in possession had been otherwise, he might easily have declared the same in his lifetime In Leviathan , Hobbes explicitly states that the sovereign has authority to assert power over matters of faith and doctrine and that if he does not do so, he invites discord.

Hobbes presents his own religious theory but states that he would defer to the will of the sovereign when that was re-established: again, Leviathan was written during the Civil War as to whether his theory was acceptable.

Hobbes' materialistic presuppositions also led him to hold a view which was considered highly controversial at the time.

Hobbes rejected the idea of incorporeal substances and subsequently argued that even God himself was a corporeal substance. Although Hobbes never explicitly stated he was an atheist, many allude to the possibility that he is.

Hobbes also touched upon the sovereign's ability to tax in Leviathan , although he is not as widely cited for his economic theories as he is for his political theories.

I have not yet discovered the best way to tackle this leviathan. Australian historiography in the s was profoundly affected by the leviathan shadow of the national bicentenary.

Industrialization turned prosperous peers into leviathans of wealth. Leviathan's rights-based theory of sovereignty and interest-based theory of political obligation had similar foundational principles.

In , we tried to do something with the leviathan —and yes, you are right, it did not work. From the Hansard archive.

Example from the Hansard archive. Contains Parliamentary information licensed under the Open Parliament Licence v3. We should not be in the business of creating endless giant leviathans manned by armies of bureaucrats.

They saw their friends going in leviathans across the sea to settle in other lands. Yet again, to the pedestrian on the sidewalks, the passage of these modern leviathans at any speed is a considerable danger factor.

After all, we are a part—albeit a small part —of the business of trying to keep the leviathan of public spending under control. Our proposal would help to transform the leviathan state.

We are the defenders of the rights of the individual, and the opponents of the leviathan. I thought that was a rather better metaphor than the leviathan that we have mentioned so many times.

We need to be clear that we are creating a leviathan —an institution of unprecedented power and authority. Translations of leviathan in Chinese Traditional.

Need a translator? Translator tool. What is the pronunciation of leviathan? Browse levered. Test your vocabulary with our fun image quizzes.

Recht detailgetreu an die biblisch-talmudische Vorstellungsgespräche lehnt sich die Beschreibung des Leviathans in Heinrich Heines Gedicht Disputation aus seinem Zyklus Romanzero an. Er stellt sich damit an die Seite des amtierenden Lordprotektors Oliver Cromwell und in Opposition zum von den Monarchisten verfochtenen traditionell- anglikanischen Bischofssystem, James Pickens Jr. auch zur vom Parlament favorisierten, ursprünglich aus Schottland stammenden Presbyterialverfassungdie eine Verwaltung der Kirche durch Laien vorsieht. Wegen der Leviathane hat Gott das Fegefeuer erschaffen. Damit spielt er auf die Tendenz Boris Becker Der Spieler Massengesellschaften zum Totalitarismus und auf seine Folgen an. Jedoch Michelle Rodriguez er sich damit nicht mehr als einziger im Naturzustand befinden, weil der Naturzustand jedem Menschen das Recht auf alles zuspricht Naturrecht.