. . . . . . . . . . "70815"^^ . . . . "\u0627\u0644\u062D\u0633\u0646\u0627\u062A \u0648\u0627\u0644\u0633\u064A\u0626\u0627\u062A \u0623\u0648 \u0627\u0644\u062E\u064A\u0631 \u0648\u0627\u0644\u0634\u0631 \u0647\u064A \u0627\u0644\u0623\u0639\u0645\u0627\u0644 \u0627\u0644\u062E\u064A\u0631\u0629 \u0648\u0627\u0644\u0634\u0631\u064A\u0631\u0629 \u0648\u062F\u0627\u0626\u0645\u0627\u064B \u0645\u0627 \u064A\u0642\u0631\u0646 \u0627\u0633\u0645\u0647\u0645\u0627 \u0639\u0644\u0649 \u0627\u0644\u0635\u0631\u0627\u0639 \u0627\u0644\u062F\u0627\u0626\u0645 \u0628\u064A\u0646 \u0637\u064A\u0628\u0629 \u0627\u0644\u0642\u0644\u0628 \u0648\u0642\u0633\u0648\u062A\u0647\u060C \u0648\u0628\u064A\u0646 \u0627\u0644\u0646\u0627\u0633 \u0648\u0628\u0639\u0636\u0647\u0645 \u0648\u0623\u062D\u064A\u0627\u0646\u064B\u0627 \u0628\u064A\u0646 \u0628\u0646\u064A \u0627\u0644\u0628\u0634\u0631 \u0648\u0627\u0644\u0634\u064A\u0627\u0637\u064A\u0646 \u0648\u064A\u0631\u0645\u0632 \u0623\u064A\u0636\u064B\u0627 \u0625\u0644\u0649 \u0635\u0631\u0627\u0639 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u062F\u0627\u062E\u0644\u064A \u0644\u0639\u0645\u0644 \u0627\u0644\u062E\u064A\u0631."@ar . . . . . . "Dans les domaines religieux, \u00E9thique, philosophique et psychologique, \u00AB le bien et le mal \u00BB est un couple de concepts courant. Dans les cultures d'inspiration manich\u00E9enne ou abrahamique, le mal est g\u00E9n\u00E9ralement consid\u00E9r\u00E9 comme l\u2019oppos\u00E9 du bien, dans lequel le bien devrait pr\u00E9valoir et le mal aurait vocation \u00E0 \u00EAtre vaincu. Dans les cultures d'inspiration bouddhiste, le bien et le mal sont per\u00E7us comme une dualit\u00E9 antagoniste qui doit elle-m\u00EAme \u00EAtre surmont\u00E9e en r\u00E9alisant \u015A\u016Bnyat\u0101, c'est-\u00E0-dire la reconnaissance du bien et du mal en tant que principes oppos\u00E9s mais compl\u00E9mentaires."@fr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0627\u0644\u062D\u0633\u0646\u0627\u062A \u0648\u0627\u0644\u0633\u064A\u0626\u0627\u062A \u0623\u0648 \u0627\u0644\u062E\u064A\u0631 \u0648\u0627\u0644\u0634\u0631 \u0647\u064A \u0627\u0644\u0623\u0639\u0645\u0627\u0644 \u0627\u0644\u062E\u064A\u0631\u0629 \u0648\u0627\u0644\u0634\u0631\u064A\u0631\u0629 \u0648\u062F\u0627\u0626\u0645\u0627\u064B \u0645\u0627 \u064A\u0642\u0631\u0646 \u0627\u0633\u0645\u0647\u0645\u0627 \u0639\u0644\u0649 \u0627\u0644\u0635\u0631\u0627\u0639 \u0627\u0644\u062F\u0627\u0626\u0645 \u0628\u064A\u0646 \u0637\u064A\u0628\u0629 \u0627\u0644\u0642\u0644\u0628 \u0648\u0642\u0633\u0648\u062A\u0647\u060C \u0648\u0628\u064A\u0646 \u0627\u0644\u0646\u0627\u0633 \u0648\u0628\u0639\u0636\u0647\u0645 \u0648\u0623\u062D\u064A\u0627\u0646\u064B\u0627 \u0628\u064A\u0646 \u0628\u0646\u064A \u0627\u0644\u0628\u0634\u0631 \u0648\u0627\u0644\u0634\u064A\u0627\u0637\u064A\u0646 \u0648\u064A\u0631\u0645\u0632 \u0623\u064A\u0636\u064B\u0627 \u0625\u0644\u0649 \u0635\u0631\u0627\u0639 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u062F\u0627\u062E\u0644\u064A \u0644\u0639\u0645\u0644 \u0627\u0644\u062E\u064A\u0631."@ar . . . "\uC120\uC545"@ko . . . . . . "left/right/center"@en . . "Lenz Entwurf zu einem Engel.jpg"@en . . . . . . . . . . . . "Good and evil"@en . . . . . . . . . . . . . . . . . . . . "Goed en kwaad is een tegenstelling of spanning die in vele religies, filosofie\u00EBn, mythen en andere verhalen wordt aangetroffen. In de wetenschap worden de begrippen goed en kwaad in verschillende disciplines en vanuit verschillende invalshoeken bekeken: de ethiek (een tak van de filosofie) bestudeert het verband en het onderscheid tussen goed en kwaad, de psychologie onderzoekt het gedrag en de redenen van mensen die voor het goede of het kwade kiezen, binnen de medische wetenschap wordt onder andere naar biologische verbanden met deze begrippen gezocht en de theologie richt zich op mogelijke manieren van ermee omgaan. Er bestaan verschillende filosofie\u00EBn om het onderscheid tussen goed en kwaad te kunnen maken, zoals het utilitarisme en consequentialisme."@nl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0414\u043E\u0431\u0440\u043E \u0438 \u0437\u043B\u043E"@ru . . . "1124566189"^^ . . . . . . "Goed en kwaad"@nl . . . . . . "In religion, ethics, philosophy, and psychology \"good and evil\" is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated. In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving \u015A\u016Bnyat\u0101 meaning emptiness in the sense of recognition of good and evil being two opposing principles but not a reality, emptying the duality of them, and achieving a oneness. Evil is often used to denote profound immorality. Evil has also been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives. However, elements that are commonly associated with evil involve unbalanced behavior involving expediency, selfishness, ignorance, or neglect. The modern philosophical questions regarding good and evil are subsumed into three major areas of study: meta-ethics concerning the nature of good and evil, normative ethics concerning how we ought to behave, and applied ethics concerning particular moral issues."@en . . . . . . . "Bono kaj malbono signifas en religio, etiko kaj filozofio moralajn kaj etikajn valor-taksojn. Depende de la cirkonstancoj \"bona kaj malbona\" povas esprimi individuan taksadon, sociajn normojn a\u016D absolutajn valorojn de la homa naturo a\u016D de religiaj principoj. En la \u0109iutaga lingvo \"bona kaj malbona\" anka\u016D rilatas al la kvalito de io a\u016D iu, a\u016D ties ta\u016Dgeco."@eo . . . . . . . . . . . . . . . "left/right/center"@en . . . . . . . . . . . . . . . . . . . . . "Dans les domaines religieux, \u00E9thique, philosophique et psychologique, \u00AB le bien et le mal \u00BB est un couple de concepts courant. Dans les cultures d'inspiration manich\u00E9enne ou abrahamique, le mal est g\u00E9n\u00E9ralement consid\u00E9r\u00E9 comme l\u2019oppos\u00E9 du bien, dans lequel le bien devrait pr\u00E9valoir et le mal aurait vocation \u00E0 \u00EAtre vaincu. Dans les cultures d'inspiration bouddhiste, le bien et le mal sont per\u00E7us comme une dualit\u00E9 antagoniste qui doit elle-m\u00EAme \u00EAtre surmont\u00E9e en r\u00E9alisant \u015A\u016Bnyat\u0101, c'est-\u00E0-dire la reconnaissance du bien et du mal en tant que principes oppos\u00E9s mais compl\u00E9mentaires. Le mal est souvent assimil\u00E9 \u00E0 l'immoralit\u00E9. Dans certains contextes religieux, le mal a \u00E9t\u00E9 con\u00E7u comme une force surnaturelle. Les d\u00E9finitions du mal varient, tout comme l\u2019analyse de ses motifs. Cependant, les \u00E9l\u00E9ments qui sont commun\u00E9ment associ\u00E9s au mal impliquent un comportement d\u00E9s\u00E9quilibr\u00E9 au travers de l\u2019opportunisme, l\u2019\u00E9go\u00EFsme, l\u2019ignorance ou la n\u00E9gligence. Les questions philosophiques modernes concernant le bien et le mal sont divis\u00E9es en trois domaines : la m\u00E9ta-\u00E9thique concernant la nature du bien et du mal, l\u2019\u00E9thique normative concernant la fa\u00E7on dont nous devrions nous comporter et l\u2019\u00E9thique appliqu\u00E9e concernant des questions morales particuli\u00E8res."@fr . . . . . . . . . . . "Bono kaj malbono"@eo . . . . . . "Bono kaj malbono signifas en religio, etiko kaj filozofio moralajn kaj etikajn valor-taksojn. Depende de la cirkonstancoj \"bona kaj malbona\" povas esprimi individuan taksadon, sociajn normojn a\u016D absolutajn valorojn de la homa naturo a\u016D de religiaj principoj. En la \u0109iutaga lingvo \"bona kaj malbona\" anka\u016D rilatas al la kvalito de io a\u016D iu, a\u016D ties ta\u016Dgeco."@eo . . . . . . . . . . . . . "Satan, as seen in Codex Gigas. Demons are generally seen as evil beings, and Satan as the greatest of these ."@en . . . . . . . . . . . . . . . . . . . . . . . . . . "In religion, ethics, philosophy, and psychology \"good and evil\" is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated. In cultures with Buddhist spiritual influence, both good and evil are perceived as part of an antagonistic duality that itself must be overcome through achieving \u015A\u016Bnyat\u0101 meaning emptiness in the sense of recognition of good and evil being two opposing principles but not a reality, emptying the duality of them, and achieving a oneness."@en . . . . . . . . . . . . . . . . . . . . . "\u0414\u043E\u0431\u0440\u043E \u0438 \u0437\u043B\u043E \u2014 \u0432 \u0444\u0438\u043B\u043E\u0441\u043E\u0444\u0438\u0438, \u044D\u0442\u0438\u043A\u0435 \u0438 \u0440\u0435\u043B\u0438\u0433\u0438\u0438 \u0434\u0438\u0445\u043E\u0442\u043E\u043C\u0438\u044F \u043D\u043E\u0440\u043C\u0430\u0442\u0438\u0432\u043D\u043E-\u043E\u0446\u0435\u043D\u043E\u0447\u043D\u044B\u0445 \u043A\u0430\u0442\u0435\u0433\u043E\u0440\u0438\u0439, \u043E\u0437\u043D\u0430\u0447\u0430\u044E\u0449\u0438\u0445 \u0432 \u043E\u0431\u043E\u0431\u0449\u0451\u043D\u043D\u043E\u0439 \u0444\u043E\u0440\u043C\u0435, \u0441 \u043E\u0434\u043D\u043E\u0439 \u0441\u0442\u043E\u0440\u043E\u043D\u044B, \u0434\u043E\u043B\u0436\u043D\u043E\u0435 \u0438 \u043D\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043D\u043D\u043E-\u043F\u043E\u043B\u043E\u0436\u0438\u0442\u0435\u043B\u044C\u043D\u043E\u0435, \u0430 \u0441 \u043F\u0440\u043E\u0442\u0438\u0432\u043E\u043F\u043E\u043B\u043E\u0436\u043D\u043E\u0439 \u2014 \u043D\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043D\u043D\u043E-\u043E\u0442\u0440\u0438\u0446\u0430\u0442\u0435\u043B\u044C\u043D\u043E\u0435 \u0438 \u043E\u0441\u0443\u0436\u0434\u0430\u0435\u043C\u043E\u0435."@ru . . . . . . . "\u672C\u9805\u76EE\u306F\u502B\u7406\u7684\u306A\u5584\u3068\u60AA\u306B\u3064\u3044\u3066\u8FF0\u3079\u308B\u3002"@ja . . . . . . . "\u0414\u043E\u0431\u0440\u043E \u0438 \u0437\u043B\u043E \u2014 \u0432 \u0444\u0438\u043B\u043E\u0441\u043E\u0444\u0438\u0438, \u044D\u0442\u0438\u043A\u0435 \u0438 \u0440\u0435\u043B\u0438\u0433\u0438\u0438 \u0434\u0438\u0445\u043E\u0442\u043E\u043C\u0438\u044F \u043D\u043E\u0440\u043C\u0430\u0442\u0438\u0432\u043D\u043E-\u043E\u0446\u0435\u043D\u043E\u0447\u043D\u044B\u0445 \u043A\u0430\u0442\u0435\u0433\u043E\u0440\u0438\u0439, \u043E\u0437\u043D\u0430\u0447\u0430\u044E\u0449\u0438\u0445 \u0432 \u043E\u0431\u043E\u0431\u0449\u0451\u043D\u043D\u043E\u0439 \u0444\u043E\u0440\u043C\u0435, \u0441 \u043E\u0434\u043D\u043E\u0439 \u0441\u0442\u043E\u0440\u043E\u043D\u044B, \u0434\u043E\u043B\u0436\u043D\u043E\u0435 \u0438 \u043D\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043D\u043D\u043E-\u043F\u043E\u043B\u043E\u0436\u0438\u0442\u0435\u043B\u044C\u043D\u043E\u0435, \u0430 \u0441 \u043F\u0440\u043E\u0442\u0438\u0432\u043E\u043F\u043E\u043B\u043E\u0436\u043D\u043E\u0439 \u2014 \u043D\u0440\u0430\u0432\u0441\u0442\u0432\u0435\u043D\u043D\u043E-\u043E\u0442\u0440\u0438\u0446\u0430\u0442\u0435\u043B\u044C\u043D\u043E\u0435 \u0438 \u043E\u0441\u0443\u0436\u0434\u0430\u0435\u043C\u043E\u0435."@ru . . . . . . . . . . . . . . . . . . . . . . . . . . . "right"@en . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "175"^^ . . . . . . . . . . . . . . . . . . . "Codex Gigas devil.jpg"@en . . . . . . "( \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 , \uC120, \uC545 (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uC870\uD558\uC2ED\uC2DC\uC624.)( \uC120\uACFC \uC545\uC740 \uC5EC\uAE30\uB85C \uC5F0\uACB0\uB429\uB2C8\uB2E4. \uC601\uD654\uC5D0 \uB300\uD574\uC11C\uB294 \uC120\uACFC \uC545 (\uC601\uD654) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.)\n\uC885\uAD50, \uC724\uB9AC\uD559, \uCCA0\uD559, \uC2EC\uB9AC\uD559\uC5D0\uC11C \"\uC120\uACFC \uC545\" (\u5584\u60E1)\uC740 \uB9E4\uC6B0 \uC77C\uBC18\uC801\uC778 \uC774\uBD84\uBC95\uC774\uB2E4. \uB9C8\uB2C8\uAD50\uC640 \uC544\uBE0C\uB77C\uD568\uC758 \uC885\uAD50\uC801 \uC601\uD5A5\uB825\uC744 \uAC00\uC9C4 \uBB38\uD654\uC5D0\uC11C, \uC545\uC740 \uC77C\uBC18\uC801\uC73C\uB85C \uC120\uACFC\uB294 \uB300\uB9BD\uC801 \uBC18\uB300\uB860\uC73C\uB85C \uC778\uC2DD\uB418\uBA70, \uC120\uC740 \uC774\uACA8\uC57C \uD558\uACE0 \uC545\uC740 \uC838\uC57C \uD55C\uB2E4. \uBD88\uAD50\uC758 \uC601\uC801 \uC601\uD5A5\uC744 \uAC00\uC9C4 \uBB38\uD654\uAD8C\uC5D0\uC11C, \uC120\uC545\uC740 \uC0C1\uBC18\uB41C \uC6D0\uCE59\uC774\uC9C0\uB9CC \uC2E4\uC7AC\uD558\uC9C0 \uC54A\uC73C\uBBC0\uB85C, \uC774\uC911\uC131\uC744 \uBE44\uC6B0\uACE0, \uC77C\uCE58 \uC2DC\uD0A4\uB294 \uC778\uC2DD\uC758 \uAC10\uAC01\uC73C\uB85C, \uACF5\uC744 \uB2EC\uC131\uD568\uC73C\uB85C\uC368 \uADF9\uBCF5\uD574\uC57C \uD558\uB294 \uAE38\uD56D\uC801 \uC774\uC6D0\uC131\uC758 \uC77C\uBD80\uB85C \uC778\uC2DD\uB41C\uB2E4. \uC77C\uBC18\uC801\uC73C\uB85C \uC545\uC740 \uC120\uC73C\uB85C \uBB18\uC0AC\uB41C \uAC83\uC758 \uBD80\uC7AC \uB610\uB294 \uBC18\uB300\uC774\uB2E4. \uC885\uC885 \uC545\uC740 \uC2EC\uC624\uD55C \uBD80\uB3C4\uB355\uC744 \uB098\uD0C0\uB0B4\uB294 \uB370 \uC4F0\uC778\uB2E4. \uC77C\uBD80 \uC885\uAD50\uC801 \uB9E5\uB77D\uC5D0\uC11C, \uC545\uC740 \uCD08\uC790\uC5F0\uC801\uC778 \uD798\uC73C\uB85C \uBB18\uC0AC\uB418\uC5C8\uB2E4. \uC545\uC758 \uC815\uC758\uB294 \uB3D9\uAE30\uC758 \uBD84\uC11D\uACFC \uB9C8\uCC2C\uAC00\uC9C0\uB85C \uB2E4\uC591\uD558\uB2E4. \uADF8\uB7EC\uB098 \uC77C\uBC18\uC801\uC73C\uB85C \uC545\uACFC \uAD00\uB828\uB41C \uC694\uC18C\uB294 \uD3B8\uC758\uC131, \uC774\uAE30\uC2EC, \uBB34\uC9C0 \uB610\uB294 \uBC29\uC784\uACFC \uAD00\uB828\uB41C \uD589\uB3D9\uACFC \uAD00\uB828\uC774 \uC788\uB2E4."@ko . . . . . . . . . . . . "Bem e mal"@pt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "Bien et mal (philosophie)"@fr . . . . . . . . . . "\u672C\u9805\u76EE\u306F\u502B\u7406\u7684\u306A\u5584\u3068\u60AA\u306B\u3064\u3044\u3066\u8FF0\u3079\u308B\u3002"@ja . . "\u0627\u0644\u062E\u064A\u0631 \u0648\u0627\u0644\u0634\u0631"@ar . . . . . "( \uB2E4\uB978 \uB73B\uC5D0 \uB300\uD574\uC11C\uB294 , \uC120, \uC545 (\uB3D9\uC74C\uC774\uC758) \uBB38\uC11C\uB97C \uCC38\uC870\uD558\uC2ED\uC2DC\uC624.)( \uC120\uACFC \uC545\uC740 \uC5EC\uAE30\uB85C \uC5F0\uACB0\uB429\uB2C8\uB2E4. \uC601\uD654\uC5D0 \uB300\uD574\uC11C\uB294 \uC120\uACFC \uC545 (\uC601\uD654) \uBB38\uC11C\uB97C \uCC38\uACE0\uD558\uC2ED\uC2DC\uC624.)\n\uC885\uAD50, \uC724\uB9AC\uD559, \uCCA0\uD559, \uC2EC\uB9AC\uD559\uC5D0\uC11C \"\uC120\uACFC \uC545\" (\u5584\u60E1)\uC740 \uB9E4\uC6B0 \uC77C\uBC18\uC801\uC778 \uC774\uBD84\uBC95\uC774\uB2E4. \uB9C8\uB2C8\uAD50\uC640 \uC544\uBE0C\uB77C\uD568\uC758 \uC885\uAD50\uC801 \uC601\uD5A5\uB825\uC744 \uAC00\uC9C4 \uBB38\uD654\uC5D0\uC11C, \uC545\uC740 \uC77C\uBC18\uC801\uC73C\uB85C \uC120\uACFC\uB294 \uB300\uB9BD\uC801 \uBC18\uB300\uB860\uC73C\uB85C \uC778\uC2DD\uB418\uBA70, \uC120\uC740 \uC774\uACA8\uC57C \uD558\uACE0 \uC545\uC740 \uC838\uC57C \uD55C\uB2E4. \uBD88\uAD50\uC758 \uC601\uC801 \uC601\uD5A5\uC744 \uAC00\uC9C4 \uBB38\uD654\uAD8C\uC5D0\uC11C, \uC120\uC545\uC740 \uC0C1\uBC18\uB41C \uC6D0\uCE59\uC774\uC9C0\uB9CC \uC2E4\uC7AC\uD558\uC9C0 \uC54A\uC73C\uBBC0\uB85C, \uC774\uC911\uC131\uC744 \uBE44\uC6B0\uACE0, \uC77C\uCE58 \uC2DC\uD0A4\uB294 \uC778\uC2DD\uC758 \uAC10\uAC01\uC73C\uB85C, \uACF5\uC744 \uB2EC\uC131\uD568\uC73C\uB85C\uC368 \uADF9\uBCF5\uD574\uC57C \uD558\uB294 \uAE38\uD56D\uC801 \uC774\uC6D0\uC131\uC758 \uC77C\uBD80\uB85C \uC778\uC2DD\uB41C\uB2E4. \uC77C\uBC18\uC801\uC73C\uB85C \uC545\uC740 \uC120\uC73C\uB85C \uBB18\uC0AC\uB41C \uAC83\uC758 \uBD80\uC7AC \uB610\uB294 \uBC18\uB300\uC774\uB2E4. \uC885\uC885 \uC545\uC740 \uC2EC\uC624\uD55C \uBD80\uB3C4\uB355\uC744 \uB098\uD0C0\uB0B4\uB294 \uB370 \uC4F0\uC778\uB2E4. \uC77C\uBD80 \uC885\uAD50\uC801 \uB9E5\uB77D\uC5D0\uC11C, \uC545\uC740 \uCD08\uC790\uC5F0\uC801\uC778 \uD798\uC73C\uB85C \uBB18\uC0AC\uB418\uC5C8\uB2E4. \uC545\uC758 \uC815\uC758\uB294 \uB3D9\uAE30\uC758 \uBD84\uC11D\uACFC \uB9C8\uCC2C\uAC00\uC9C0\uB85C \uB2E4\uC591\uD558\uB2E4. \uADF8\uB7EC\uB098 \uC77C\uBC18\uC801\uC73C\uB85C \uC545\uACFC \uAD00\uB828\uB41C \uC694\uC18C\uB294 \uD3B8\uC758\uC131, \uC774\uAE30\uC2EC, \uBB34\uC9C0 \uB610\uB294 \uBC29\uC784\uACFC \uAD00\uB828\uB41C \uD589\uB3D9\uACFC \uAD00\uB828\uC774 \uC788\uB2E4. \uC120\uACFC \uC545\uC5D0 \uAD00\uD55C \uD604\uB300 \uCCA0\uD559\uC801 \uC9C8\uBB38\uC740 \uC5F0\uAD6C\uC758 \uC138 \uAC00\uC9C0 \uC8FC\uC694 \uC601\uC5ED\uC73C\uB85C \uBD84\uB958\uB41C\uB2E4: \uC120\uACFC \uC545\uC758 \uBCF8\uC9C8\uC5D0 \uAD00\uD55C \uCD08\uC724\uB9AC\uD559, \uC6B0\uB9AC\uAC00 \uC5B4\uB5BB\uAC8C \uD589\uB3D9\uD574\uC57C \uD558\uB294\uC9C0\uC5D0 \uAD00\uD55C , \uD2B9\uC815 \uB3C4\uB355 \uBB38\uC81C\uC5D0 \uAD00\uD55C \uC751\uC6A9 \uC724\uB9AC\uD559."@ko . . . . . "\u5584\u60AA"@ja . . . . . . . . . . "53403353"^^ . . . . . . . . . . . . . . . . . . "\u5584\u60E1"@zh . . . . . . "In many religions, angels are considered good beings. In the Christian tradition, God\u2014being the creator of all life\u2014manifests himself through the son of God, Jesus Christ, who is the personification of goodness."@en . . . "\u5728\u5B97\u6559\u3001\u502B\u7406\u5B78\u8207\u54F2\u5B78\u4E2D\uFF0C\u5584\uFF08\u82F1\u8A9E\uFF1AGood\uFF09\u8207\u60E1\uFF08\u82F1\u8A9E\uFF1AEvil\uFF09\u662F\u4E00\u7D44\u5E38\u898B\u7684\u4E8C\u5206\u6CD5\uFF08Dichotomy\uFF09\uFF0C\u4F55\u70BA\u5584\uFF0C\u4F55\u70BA\u60E1\uFF0C\u4E5F\u662F\u5E38\u898B\u7684\u8A0E\u8AD6\u4E3B\u984C\u3002"@zh . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u5728\u5B97\u6559\u3001\u502B\u7406\u5B78\u8207\u54F2\u5B78\u4E2D\uFF0C\u5584\uFF08\u82F1\u8A9E\uFF1AGood\uFF09\u8207\u60E1\uFF08\u82F1\u8A9E\uFF1AEvil\uFF09\u662F\u4E00\u7D44\u5E38\u898B\u7684\u4E8C\u5206\u6CD5\uFF08Dichotomy\uFF09\uFF0C\u4F55\u70BA\u5584\uFF0C\u4F55\u70BA\u60E1\uFF0C\u4E5F\u662F\u5E38\u898B\u7684\u8A0E\u8AD6\u4E3B\u984C\u3002"@zh . . . . . . . . . . "vertical"@en . . . . . . . . . . "Goed en kwaad is een tegenstelling of spanning die in vele religies, filosofie\u00EBn, mythen en andere verhalen wordt aangetroffen. In de wetenschap worden de begrippen goed en kwaad in verschillende disciplines en vanuit verschillende invalshoeken bekeken: de ethiek (een tak van de filosofie) bestudeert het verband en het onderscheid tussen goed en kwaad, de psychologie onderzoekt het gedrag en de redenen van mensen die voor het goede of het kwade kiezen, binnen de medische wetenschap wordt onder andere naar biologische verbanden met deze begrippen gezocht en de theologie richt zich op mogelijke manieren van ermee omgaan. Er bestaan verschillende filosofie\u00EBn om het onderscheid tussen goed en kwaad te kunnen maken, zoals het utilitarisme en consequentialisme."@nl . . . . . . . . . . .