. . . . . . . "Le corps politique est un concept de philosophie politique qui d\u00E9signe l'ensemble des citoyens d'un \u00C9tat. Il a \u00E9t\u00E9 introduit par Thomas Hobbes dans son De Cive."@fr . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Le corps politique est un concept de philosophie politique qui d\u00E9signe l'ensemble des citoyens d'un \u00C9tat. Il a \u00E9t\u00E9 introduit par Thomas Hobbes dans son De Cive."@fr . . . . . . . "The body politic is a polity\u2014such as a city, realm, or state\u2014considered metaphorically as a physical body. Historically, the sovereign is typically portrayed as the body's head, and the analogy may also be extended to other anatomical parts, as in political readings of Aesop's fable of \"The Belly and the Members\". The image originates in ancient Greek philosophy, beginning in the 6th century BC, and was later extended in Roman philosophy. Following the high and late medieval revival of the Byzantine Corpus Juris Civilis in Latin Europe, the \"body politic\" took on a jurisprudential significance by being identified with the legal theory of the corporation, gaining salience in political thought from the 13th century on. In English law the image of the body politic developed into the theory of"@en . . . "Cuerpo pol\u00EDtico es una expresi\u00F3n metaf\u00F3rica por la que una entidad pol\u00EDtica es considerada una entidad corporativa,\u200B y comparada con un cuerpo humano. Un cuerpo pol\u00EDtico consta de toda la poblaci\u00F3n de esa entidad pol\u00EDtica, considerada como un solo grupo. La analog\u00EDa se contin\u00FAa al referirse al jefe de Estado como \"cabeza\",\u200B y se extiende a otras partes de la anatom\u00EDa, como ocurre en la interpretaci\u00F3n pol\u00EDtica de la f\u00E1bula de Esopo \"\" o \"\".\u200B"@es . . . . . . . "\u062C\u0647\u0627\u0632 \u0633\u064A\u0627\u0633\u064A"@ar . "34278"^^ . . "Organismtanken \u00E4r en teori inom politisk filosofi, enligt vilken samh\u00E4llets olika delar verkar i samklang p\u00E5 samma s\u00E4tt som kroppsdelarna i en organism. Samh\u00E4llsorganism och samh\u00E4llskropp \u00E4r lexikaliserade ord som ger uttryck f\u00F6r denna tanke. Den formulerades redan under antiken, f\u00F6r att sedan utvecklas och vinna geh\u00F6r under medeltiden. I modern tid \u00E4r den fr\u00E4mst f\u00F6rknippad med konservatism, eftersom teorin \u00E4r of\u00F6renlig med liberalismens atomistiska syn p\u00E5 individen s\u00E5v\u00E4l som socialismens antagonistiska uppfattning om klasskamp och revolution. Vidare brukar liberaler ha en merkantil samh\u00E4llssyn (se till exempel kontraktualism) och socialister en teknisk s\u00E5dan (se till exempel social ingenj\u00F6rskonst och socialkonstruktivism). Dessa rationalistiska uppfattningar av samh\u00E4llet skiljer sig fr\u00E5n "@sv . . . . . . "\u0627\u0644\u062C\u0647\u0627\u0632 \u0627\u0644\u0633\u064A\u0627\u0633\u064A \u0647\u064A \u0627\u0633\u062A\u0639\u0627\u0631\u0629 \u062A\u064F\u0639\u062F \u0627\u0644\u0623\u0645\u0629 \u0641\u064A\u0647\u0627 \u0643\u064A\u0627\u0646 \u0645\u0624\u0633\u0633\u064A\u060C \u0648\u064A\u062C\u0631\u064A \u062A\u0634\u0628\u064A\u0647\u0647\u0627 \u0628\u0640\u062C\u0633\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646. \u0648\u0643\u0644\u0645\u0629 \u00AB\u0633\u064A\u0627\u0633\u064A\u00BB \u0641\u064A \u0647\u0630\u0647 \u0627\u0644\u0639\u0628\u0627\u0631\u0629 \u0647\u064A \u0635\u0641\u0629 \u0645\u0624\u062E\u0631\u0629\u061B \u0644\u0630\u0627 \u0641\u0647\u064A \u00AB\u0647\u064A\u0626\u0629 \u0630\u0627\u062A \u0637\u0627\u0628\u0639 \u0633\u064A\u0627\u0633\u064A\u00BB \u0648\u0644\u064A\u0633\u062A \u00AB\u0633\u064A\u0627\u0633\u0629 \u0630\u0627\u062A \u0637\u0627\u0628\u0639 \u062C\u0633\u062F\u064A\u00BB. \u064A\u0636\u0645 \u0627\u0644\u062C\u0647\u0627\u0632 \u0627\u0644\u0633\u064A\u0627\u0633\u064A \u062C\u0645\u064A\u0639 \u0627\u0644\u0623\u0634\u062E\u0627\u0635 \u0641\u064A \u0628\u0644\u062F \u0645\u0639\u064A\u0646 \u0648\u064A\u062A\u0645 \u0627\u0644\u062A\u0639\u0627\u0645\u0644 \u0645\u0639\u0647\u0645 \u0639\u0644\u0649 \u0623\u0646\u0647\u0645 \u0645\u062C\u0645\u0648\u0639\u0629 \u0648\u0627\u062D\u062F\u0629. \u0648\u0639\u0627\u062F\u0629 \u0645\u0627 \u064A\u0633\u062A\u0645\u0631 \u0627\u0644\u062A\u0645\u062B\u064A\u0644 \u0639\u0646 \u0637\u0631\u064A\u0642 \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0625\u0644\u0649 \u0623\u0646 \u0631\u0623\u0633 \u0627\u0644\u062D\u0643\u0648\u0645\u0629 \u0647\u0648 \u0631\u0623\u0633 \u0627\u0644\u062F\u0648\u0644\u0629\u060C \u0648\u0644\u0643\u0646 \u0642\u062F \u064A\u0645\u062A\u062F \u0625\u0644\u0649 \u0623\u062C\u0632\u0627\u0621 \u062A\u0634\u0631\u064A\u062D\u064A\u0629 \u0623\u062E\u0631\u0649\u060C \u0643\u0645\u0627 \u0648\u0631\u062F \u0641\u064A \u0627\u0644\u0642\u0631\u0627\u0621\u0627\u062A \u0627\u0644\u0633\u064A\u0627\u0633\u064A\u0629 \u0644\u0640\u062E\u0631\u0627\u0641\u0627\u062A \u0625\u064A\u0633\u0648\u0628 \u00AB\u0627\u0644\u0628\u0637\u0646 \u0648\u0627\u0644\u0623\u0639\u0636\u0627\u0621\u00BB. \u0648\u062A\u0638\u0647\u0631 \u0647\u0630\u0647 \u0627\u0644\u0627\u0633\u062A\u0639\u0627\u0631\u0629 \u0623\u064A\u0636\u064B\u0627 \u0641\u064A \u0627\u0644\u0644\u063A\u0629 \u0627\u0644\u0641\u0631\u0646\u0633\u064A\u0629 \u0639\u0644\u0649 \u0623\u0646\u0647\u0627 \u0647\u064A\u0626\u0629 \u062A\u0627\u0628\u0639\u0629 \u0644\u0644\u062F\u0648\u0644\u0629 (corps-\u00E9tat).\u0648\u062A\u0637\u0648\u0631\u062A \u062A\u0644\u0643 \u0627\u0644\u0627\u0633\u062A\u0639\u0627\u0631\u0629 \u0641\u064A \u0639\u0635\u0631 \u0627\u0644\u0646\u0647\u0636\u0629\u060C \u062D\u064A\u0646\u0645\u0627 \u0648\u0627\u062C\u0647\u062A \u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\u0644\u0637\u0628\u064A\u0629 \u0627\u0644\u0645\u0628\u0646\u064A\u0629 \u0639\u0644\u0649 \u0627\u0644\u0639\u0645\u0644 \u0627\u0644\u062A\u0642\u0644\u064A\u062F\u064A \u0644\u0640\u062C\u0627\u0644\u064A\u0646\u0648\u0633 \u062A\u062D\u062F\u064A\u0627\u062A \u0645\u0646 \u0627\u0644\u0645\u0641\u0643\u0631\u064A\u0646 \u0627\u0644\u062C\u062F\u062F \u0623\u0645\u062B\u0627\u0644 \u0648\u064A\u0644\u064A\u0627\u0645 \u0647\u0627\u0631\u0641\u064A. \u0648\u062A\u0645 \u062A\u0634\u0628\u064A\u0647 \u0627\u0644\u0623\u0633\u0628\u0627\u0628 \u0627\u0644\u0645\u062D\u062A\u0645\u0644\u0629 \u0644\u0644\u0645\u0631\u0636 \u0648\u0627\u0644\u0627\u0636\u0637\u0631\u0627\u0628 \u0648\u0645\u062B\u064A\u0644\u0627\u062A\u0647\u0627 \u0641\u064A \u0627\u0644\u0645\u062C\u0627\u0644 \u0627\u0644\u0633\u064A\u0627\u0633\u064A \u0627\u0644\u062A\u064A \u0643\u0627\u0646\u062A \u062A\u064F\u0639\u062F \u0645\u0646 \u0623\u0645\u0631\u0627\u0636 \u0627\u0644\u0637\u0627\u0639\u0648\u0646 \u0623\u0648 \u0627\u0644\u0627\u0644\u062A\u0647\u0627\u0628\u0627\u062A \u0627\u0644\u062A\u064A \u064A\u0645\u0643\u0646 \u0645\u0639\u0627\u0644\u062C\u062A\u0647\u0627 \u0639\u0646 \u0637\u0631\u064A\u0642 \u0645\u0637\u0647\u0631\u0627\u062A \u0648\u0627\u0644\u0623\u062F\u0648\u064A\u0629."@ar . . . . "31916228"^^ . . . . . . . . . . . . . . . . . . . . . . . . "The body politic is a polity\u2014such as a city, realm, or state\u2014considered metaphorically as a physical body. Historically, the sovereign is typically portrayed as the body's head, and the analogy may also be extended to other anatomical parts, as in political readings of Aesop's fable of \"The Belly and the Members\". The image originates in ancient Greek philosophy, beginning in the 6th century BC, and was later extended in Roman philosophy. Following the high and late medieval revival of the Byzantine Corpus Juris Civilis in Latin Europe, the \"body politic\" took on a jurisprudential significance by being identified with the legal theory of the corporation, gaining salience in political thought from the 13th century on. In English law the image of the body politic developed into the theory of the king's two bodies and the Crown as corporation sole. The metaphor was elaborated further from the Renaissance on, as medical knowledge based on Galen was challenged by thinkers such as William Harvey. Analogies were drawn between supposed causes of disease and disorder and their equivalents in the political field, viewed as plagues or infections that might be remedied with purges and nostrums. The 17th century writings of Thomas Hobbes developed the image of the body politic into a modern theory of the state as an artificial person. Parallel terms deriving from the Latin corpus politicum exist in other European languages."@en . . . . . . . . . . . . . . . . . . . . . . "Organismtanken \u00E4r en teori inom politisk filosofi, enligt vilken samh\u00E4llets olika delar verkar i samklang p\u00E5 samma s\u00E4tt som kroppsdelarna i en organism. Samh\u00E4llsorganism och samh\u00E4llskropp \u00E4r lexikaliserade ord som ger uttryck f\u00F6r denna tanke. Den formulerades redan under antiken, f\u00F6r att sedan utvecklas och vinna geh\u00F6r under medeltiden. I modern tid \u00E4r den fr\u00E4mst f\u00F6rknippad med konservatism, eftersom teorin \u00E4r of\u00F6renlig med liberalismens atomistiska syn p\u00E5 individen s\u00E5v\u00E4l som socialismens antagonistiska uppfattning om klasskamp och revolution. Vidare brukar liberaler ha en merkantil samh\u00E4llssyn (se till exempel kontraktualism) och socialister en teknisk s\u00E5dan (se till exempel social ingenj\u00F6rskonst och socialkonstruktivism). Dessa rationalistiska uppfattningar av samh\u00E4llet skiljer sig fr\u00E5n den metafysiska tolkningen av samh\u00E4llet som en naturlig organism."@sv . . "Het politieke lichaam (body politic, corps-\u00E9tat) is het middeleeuwse idee dat de vorst naast een sterfelijk natuurlijk lichaam (body natural) ook een lichaam heeft dat samen met de onderdanen de staat vertegenwoordigt. In The King's Two Bodies uit 1957 beschreef het fenomeen dat de koning twee lichamen heeft. Hij citeerde hierbij rechter Southcote uit de zaak Willion vs. Berkley waarbij Sir William Berkeley van Beverstone in 1561 stelde dat hij recht had een stuk land te betreden aangezien hij eerder belasting had betaald aan koning Hendrik VII: De koning heeft twee hoedanigheden, omdat hij twee lichamen heeft. Het ene daarvan is een natuurlijk lichaam, bestaande uit natuurlijke ledematen, zoals ieder ander mens heeft, en als dusdanig is hij onderhevig aan passies en aan de dood, zoals andere mensen dat zijn. Het andere lichaam is een politiek lichaam en de ledematen daarvan zijn zijn onderdanen. Hen en zijn onderdanen vormen samen de maatschappij, en hij is verenigd met hen, en zij met hem. Hij is het hoofd en zij zijn de ledematen, en hij heeft het exclusieve bestuur over hen. Dit lichaam is niet onderhevig aan passies zoals het andere dat is, en ook niet aan de dood. Wat dit lichaam betreft sterft de koning immers nooit. Zijn natuurlijke dood wordt in onze wet niet \"de dood\" van de koning genoemd, maar \"het verscheiden\" van de koning. Dat woord betekent niet dat het politieke lichaam van de koning dood is, maar dat er een scheiding van de twee lichamen is en dat het politieke lichaam van de koning is verplaatst en overgebracht van het natuurlijke lichaam, dat nu dood is of nu is ontdaan van de koninklijke waardigheid, naar een ander natuurlijk lichaam. (2003) Johannes van Salisbury (1120\u20131180) schetste in al een dergelijk organisch beeld waarbij hij de verschillende overheidsdienaren vergeleek met lichaamsdelen. Christine de Pizan (ca. 1364-1430) baseerde zich in Le Livre du Corps de Policie op een brief van Plutarchus aan keizer Trajanus. In Leviathan vergelijkt Thomas Hobbes (1588-1679) de staat met een lichaam waarbij de verschillende lichaamsfuncties gekoppeld zijn aan functies in de samenleving. Volgens Rousseau (1712-1778) in Du contrat social ontstaat dit politieke lichaam door het afsluiten van een sociaal contract waarvan het volk in zijn geheel deel uitmaakt. Hij ziet daarbij een actief en een passief lichaam, de Soeverein en de Staat. De Soeverein is actief doordat deze optreedt als wetgevende macht die volgt uit de algemene wil, waarbij deze bekrachtigd moeten worden door de volksvertegenwoordiging. De Staat is daarbij passief door de wetten te gehoorzamen."@nl . . . . . . . . . . . . . . . . . . . . . . "Um corpo pol\u00EDtico \u00E9 uma met\u00E1fora em que uma na\u00E7\u00E3o \u00E9 considerada uma entidade corporativa, sendo comparada a um corpo humano. Um corpo pol\u00EDtico compreende todas as pessoas em um determinado pa\u00EDs considerado como um \u00FAnico grupo. A primeira men\u00E7\u00E3o do termo impresso na Europa aparece em 1407 na obra Livro do Corpo de Pol\u00EDtica, de Christine de Pizan, no qual ela admite ter recebido o conceito de Plutarco, em uma carta dirigida ao Imperador Trajano, sem chegar a mencionar Jo\u00E3o de Salisbury, que o utiliza em sua obra Policraticus. A met\u00E1fora aparece na l\u00EDngua francesa como corps-\u00E9tat.A met\u00E1fora foi desenvolvida no Renascimento, quando o conhecimento m\u00E9dico baseado na obra de Galeno foi desafiado por novos pensadores, tais quais William Harvey. Analogias eram feitas entre as doen\u00E7as no corpo humano e seus equivalentes no campo pol\u00EDtico, que eram consideradas pragas ou infec\u00E7\u00F5es que poderiam ser remediadas atrav\u00E9s de laxantes e rem\u00E9dios milagrosos."@pt . . . "Organismtanken"@sv . . . . . . . . . . . "Corpo pol\u00EDtico"@pt . "Corps politique"@fr . . . "Politiek lichaam"@nl . . . . . . . . . . . . . . . . . . . . . . . . . . . "Cuerpo pol\u00EDtico"@es . . . . . . "Cuerpo pol\u00EDtico es una expresi\u00F3n metaf\u00F3rica por la que una entidad pol\u00EDtica es considerada una entidad corporativa,\u200B y comparada con un cuerpo humano. Un cuerpo pol\u00EDtico consta de toda la poblaci\u00F3n de esa entidad pol\u00EDtica, considerada como un solo grupo. La analog\u00EDa se contin\u00FAa al referirse al jefe de Estado como \"cabeza\",\u200B y se extiende a otras partes de la anatom\u00EDa, como ocurre en la interpretaci\u00F3n pol\u00EDtica de la f\u00E1bula de Esopo \"\" o \"\".\u200B La expresi\u00F3n, de origen medieval (corpus politicum, en relaci\u00F3n con el concepto cristiano de corpus mysticum -\"cuerpo m\u00EDstico\"- con base en las ep\u00EDstolas de Pablo),\u200B pero tambi\u00E9n identificable en conceptos de Plat\u00F3n y en las tr\u00EDadas de castas indoeuropeas, se desarroll\u00F3 en textos de teor\u00EDa pol\u00EDtica de la escol\u00E1stica y ampliamente a partir del Renacimiento, cuando el conocimiento m\u00E9dico basado en la cl\u00E1sica obra de Galeno estaba siendo desafiado por las nuevas observaciones cient\u00EDficas (Vesalio, Servet, Harvey). La analog\u00EDa pol\u00EDtica se extend\u00EDa tambi\u00E9n a las supuestas causas de trastornos y enfermedades, cuyos equivalentes en el campo pol\u00EDtico se consideraban \"pestes\" o \"infecciones\" que requer\u00EDan \"purgas\", \"sangr\u00EDas\" y otros remedios.\u200B Plat\u00F3n se imagina un Estado construido exactamente de la misma manera que un ser humano. Igual que el cuerpo tiene cabeza, pecho y vientre, el Estado tiene gobernantes, soldados y productores.\u200B Los escol\u00E1sticos de los siglos XVI y XVII concibieron al Estado como un corpus politicum mysticum, es decir, como un organismo pol\u00EDtico cuya esencia relacional comprend\u00EDa a la persona, la familia y el Estado como un todo arm\u00F3nico. Esta societas perfecta ten\u00EDa a su cargo la misi\u00F3n de asegurar las condiciones para la mayor felicidad a la que los seres humanos tienen acceso en el mundo.\u200B"@es . . . . "1112619661"^^ . . . . "Um corpo pol\u00EDtico \u00E9 uma met\u00E1fora em que uma na\u00E7\u00E3o \u00E9 considerada uma entidade corporativa, sendo comparada a um corpo humano. Um corpo pol\u00EDtico compreende todas as pessoas em um determinado pa\u00EDs considerado como um \u00FAnico grupo. A primeira men\u00E7\u00E3o do termo impresso na Europa aparece em 1407 na obra Livro do Corpo de Pol\u00EDtica, de Christine de Pizan, no qual ela admite ter recebido o conceito de Plutarco, em uma carta dirigida ao Imperador Trajano, sem chegar a mencionar Jo\u00E3o de Salisbury, que o utiliza em sua obra Policraticus. A met\u00E1fora aparece na l\u00EDngua francesa como corps-\u00E9tat.A met\u00E1fora foi desenvolvida no Renascimento, quando o conhecimento m\u00E9dico baseado na obra de Galeno foi desafiado por novos pensadores, tais quais William Harvey. Analogias eram feitas entre as doen\u00E7as no corpo human"@pt . . 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"Body politic"@en . . "Het politieke lichaam (body politic, corps-\u00E9tat) is het middeleeuwse idee dat de vorst naast een sterfelijk natuurlijk lichaam (body natural) ook een lichaam heeft dat samen met de onderdanen de staat vertegenwoordigt. In The King's Two Bodies uit 1957 beschreef het fenomeen dat de koning twee lichamen heeft. Hij citeerde hierbij rechter Southcote uit de zaak Willion vs. Berkley waarbij Sir William Berkeley van Beverstone in 1561 stelde dat hij recht had een stuk land te betreden aangezien hij eerder belasting had betaald aan koning Hendrik VII:"@nl .