Universal jurisdiction allows states or international organizations to claim criminal jurisdiction over an accused person regardless of where the alleged crime was committed, regardless of the accused's nationality, country of residence, or any other relation with the prosecuting entity. Crimes prosecuted under universal jurisdiction are considered crimes against all, too serious to tolerate jurisdictional arbitrage; the concept of universal jurisdiction is therefore linked to the idea that some international norms are erga omnes, or owed to the entire world community, as well as the concept of jus cogens – that certain international law obligations are binding on all states. According to Amnesty International, a proponent of universal jurisdiction, certain crimes pose so serious a threat to the international community as a whole that states have a logical and moral duty to prosecute an individual responsible. Opponents such as Henry Kissinger, who himself was called to give testimony about the US Government's Operation Condor in a Spanish court, argue that universal jurisdiction is a breach of each state's sovereignty: all states being equal in sovereignty, as affirmed by the United Nations Charter, "idespread agreement that human rights violations and crimes against humanity must be prosecuted has hindered active consideration of the proper role of international courts.
Universal jurisdiction risks creating universal tyranny – that of judges." According to Kissinger, as a practical matter, since any number of states could set up such universal jurisdiction tribunals, the process could degenerate into politically driven show trials to attempt to place a quasi-judicial stamp on a state's enemies or opponents. The United Nations Security Council Resolution 1674, adopted by the United Nations Security Council on 28 April 2006, "Reaffirm the provisions of paragraphs 138 and 139 of the 2005 World Summit Outcome Document regarding the responsibility to protect populations from genocide, war crimes, ethnic cleansing and crimes against humanity" and commits the Security Council to action to protect civilians in armed conflict; the Institutes of Justinian, echoing the Commentaries of Gaius, says that "All nations... are governed by their own particular laws, by those laws which are common to all, natural Reason appoints for all mankind." Expanding on the classical understanding of universal law accessible by reason, in the seventeenth century, the Dutch jurist Grotius laid the foundations for universal jurisdiction in modern international law, promulgating in his De Jure Pradae and De jure belli ac pacis the Enlightenment view that there are universal principles of right and wrong.
At about the same time, international law came to recognize the analogous concept of hostes humani generis: pirates and similar outlaws whose crimes were committed outside the territory of any state. The notion that heads of state and senior public officials should be treated like pirates or outlaws before the global bar of justice is, according to Henry Kissinger, a new gloss on this old concept. From these premises, representing the Enlightenment belief in trans-territorial, trans-cultural standards of right and wrong, derives universal jurisdiction; the most notable and influential precedent for universal jurisdiction were the mid-20th century Nuremberg Trials. U. S. Justice Robert H. Jackson chief prosecutor, famously stated that an International Military Tribunal enforcing universal principles of right and wrong could prosecute acts without a particular geographic location, Nazi "crimes against the peace of the world"—even if the acts were legal at the time in Fascist Germany. Indeed, one charge was Nazi law itself became law distorted into a bludgeon of oppression.
The Nuremberg trials supposed universal standards by which one nation's laws, acts of its officials, can be judged. On the other hand at the time the Nuremberg trials appeared to be victor's justice, revenge papered over with legal simulcra. US Supreme Court Chief Justice Harlan Fiske Stone remarked that his colleague Justice Jackson acting as Nuremberg Chief prosecutor was "conducting his high-grade lynching party in Nuremberg. I don't mind what he does to the Nazis, but I hate to see the pretense that he is running a court and proceeding according to common law; this is a little too sanctimonious a fraud to meet my old-fashioned ideas."Kenneth Roth, the executive director of Human Rights Watch, argues that universal jurisdiction allowed Israel to try Adolf Eichmann in Jerusalem in 1961. Roth argues that clauses in treaties such as the Geneva Conventions of 1949 and the United Nations Convention Against Torture of 1984, which requires signatory states to pass municipal laws that are based on the concept of universal jurisdiction, indicate widespread international acceptance of the concept.
Universal jurisdiction differs from a state's prosecuting crimes under its own laws, whether on its own territory or abroad. As an example, the United States asserts jurisdiction over stateless vessels carrying illicit drugs on international waters—but here the US reaches across national borders to enforce its own law, rather than invoking universal jurisdiction and trans-national standards of right and wrong. States attempting to police acts committed by foreign nationals on foreign territory tends to be more controversial than a state prosecuting its own citizen
Legitimacy (family law)
Legitimacy, in traditional Western common law, is the status of a child born to parents who are married to each other, of a child conceived before the parents obtain a legal divorce. Conversely, illegitimacy has been the status of a child born outside marriage, such a child being known as a bastard, or love child, when such a distinction has been made from other children. In Scots law, the terminology of natural son or natural daughter has the same implications; the prefix "Fitz-" added to a surname sometimes denoted that the child's parents were not married at the time of birth. Depending on local legislation, legitimacy can affect a child's rights of inheritance to the putative father's estate and the child's right to bear the father's surname or hereditary title. Illegitimacy has had consequences for the mother's and child's right to support from the putative father; the importance of legitimacy has decreased in Western countries with the increasing economic independence of women, the sexual revolution of the 1960s and 1970s, the fall of totalitarian regimes, declining influence of Christian churches on family life.
Births outside marriage represent the majority in many countries in Western Europe and in former European colonies. In many Western-derived cultures, stigma based on parents' marital status, use of the word "bastard", are now considered offensive. England's Statute of Merton stated, regarding illegitimacy: "He is a bastard, born before the marriage of his parents." This definition applied to situations when a child's parents could not marry, as when one or both were married or when the relationship was incestuous. The Poor Law of 1576 formed the basis of English bastardy law, its purpose was to punish a bastard child's mother and putative father, to relieve the parish from the cost of supporting mother and child. "By an act of 1576, it was ordered that bastards should be supported by their putative fathers, though bastardy orders in the quarter sessions date from before this date. If the genitor could be found he was put under great pressure to accept responsibility and to maintain the child."Under English law, a bastard could not inherit real property and could not be legitimized by the subsequent marriage of father to mother.
There was one exception: when his father subsequently married his mother, an older illegitimate son took possession of his father's lands after his death, he would pass the land on to his own heirs on his death, as if his possession of the land had been retroactively converted into true ownership. A younger non-bastard brother would have no claim to the land. There were many "natural children" of Scotland's monarchy granted positions which founded prominent families. In the 14th century, Robert II of Scotland gifted one his illegitimate sons estates in Bute, founding the Stewarts of Bute, a natural son of Robert III of Scotland was ancestral to the Shaw Stewarts of Greenock. In Scots law an illegitimate child, a "natural son" or "natural daughter", would be legitimated by the subsequent marriage of his parents, provided they were free to marry at the date of the conception; the Legitimation Act 1968 extended legitimation by the subsequent marriage of the parents to children conceived when their parents were not free to marry, but this was repealed in 2006 by the amendment of section 1 of the Law Reform Act 1986 which abolished the status of illegitimacy stating that " No person whose status is governed by Scots law shall be illegitimate...".
The Legitimacy Act 1926 of England and Wales legitimized the birth of a child if the parents subsequently married each other, provided that they had not been married to someone else in the meantime. The Legitimacy Act 1959 extended the legitimization if the parents had married others in the meantime and applied it to putative marriages which the parents incorrectly believed were valid. Neither the 1926 nor 1959 Acts changed the laws of succession to the British throne and succession to peerage and baronetcy titles. In Scotland children legitimated by the subsequent marriage of their parents have always been entitled to succeed to peerages and baronetcies and The Legitimation Act 1968 extended this right to children conceived when their parents were not free to marry; the Family Law Reform Act 1969 allowed a bastard to inherit on the intestacy of his parents. In canon and in civil law, the offspring of putative marriages have been considered legitimate. Since 2003 in England and Wales, 2002 in Northern Ireland and 2006 in Scotland, an unmarried father has parental responsibility if he is listed on the birth certificate.
In the United States, in the early 1970s a series of Supreme Court decisions held that most common-law disabilities imposed upon illegitimacy were invalid as violations of the Equal Protection Clause of the Fourteenth Amendment to the United States Constitution. Still, children born out of wedlock may not be eligible for certain federal benefits unless the child has been legitimized in the appropriate jurisdiction. Many other countries have legislatively abolished any legal disabilities of a child born out of wedlock. In France, legal reforms regarding illegitimacy began in the 1970s, but it was only in the 21st century that the principle of equality was upheld. In 2001, France was forced by the European Court of Human Rights to change several laws that were deemed discriminato
Imperial cult of ancient Rome
The Imperial cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority of the Roman State. Its framework was based on Roman and Greek precedents, was formulated during the early Principate of Augustus, it was established throughout the Empire and its provinces, with marked local variations in its reception and expression. Augustus's reforms transformed Rome's Republican system of government to a de facto monarchy, couched in traditional Roman practices and Republican values; the princeps was expected to balance the interests of the Roman military and people, to maintain peace and prosperity throughout an ethnically diverse empire. The official offer of cultus to a living emperor acknowledged his office and rule as divinely approved and constitutional: his Principate should therefore demonstrate pious respect for traditional Republican deities and mores. A deceased emperor held worthy of the honor could be voted a state divinity by the Senate and elevated as such in an act of apotheosis.
The granting of apotheosis served religious and moral judgment on Imperial rulers and allowed living Emperors to associate themselves with a well-regarded lineage of Imperial divi from which unpopular or unworthy predecessors were excluded. This proved a useful instrument to Vespasian in his establishment of the Flavian Imperial Dynasty following the death of Nero and civil war, to Septimius in his consolidation of the Severan dynasty after the assassination of Commodus; the Imperial cult was inseparable from that of Rome's official deities, whose cult was essential to Rome's survival and whose neglect was therefore treasonous. Traditional cult was a focus of Imperial revivalist legislation under Diocletian. Christian apologists and martyrologists saw the cult of the Emperor as a offensive instrument of pagan impiety and persecution, it therefore became a focus of theological and political debate during the ascendancy of Christianity under Constantine I. The emperor Julian failed to reverse the declining support for Rome's official religious practices: Theodosius I adopted Christianity as Rome's state religion.
Rome's traditional gods and Imperial cult were abandoned. However, many of the rites and status distinctions that characterized the cult to emperors were perpetuated in the theology and politics of the Christianized Empire. For five centuries, the Roman Republic did not give worship to any historic figure, or any living man, although surrounded by divine and semi-divine monarchies. Rome's legendary kings had been its masters. Rome's ancestor-hero Aeneas was worshipped as Jupiter Indiges; the Romans worshipped several gods and demi-gods, human, knew the theory that all the gods had originated as human beings, yet Republican traditions were staunchly conservative and anti-monarchic. The aristocrats who held all Roman magistracies, thereby occupied all of the Senate, acknowledged no human as their inherent superior. No citizen, living or dead, was regarded as divine, but the honors awarded by the state — crowns, statues, processions — were suitable to the gods, tinged with divinity. Among the highest of honors was the triumph.
When a general was acclaimed imperator by his troops, the Senate would choose whether to award him a triumph, a parade to the Capitol in which the triumphator displayed his captives and spoils of war in the company of his troops. The triumphator rode in a chariot, bearing divine emblems, in a manner supposed to be inherited from the ancient kings of Rome, ended by dedicating his victory to Jupiter Capitolinus; some scholars have viewed the triumphator as impersonating or becoming a king or a god for the day but the circumstances of triumphal award and subsequent rites functioned to limit his status. Whatever his personal ambitions, his victory and his triumph alike served the Roman Senate and gods and were recognised only through their consent. In private life, tradition required that some human beings be treated as more or less divine; every head of household embodied the genius – the generative principle and guardian spirit – of his ancestors, which others might worship and by which his family and slaves took oaths.
A client could call his patron "Jupiter on earth". The dead and individually, were gods of the underworld or afterlife. A letter has survived from Cornelia, the mother of the Gracchi, expecting that when she was dead, her sons would venerate her as deus parens, a parental divinity. A prominent clan might claim divine influence and quasi-divine honors for its leader. Death masks were displayed in the atria of their houses; the mask of Scipio Africanus, Cornelia's father and victor over Hannibal, was stored in the temple of Jupiter. A tradition arose in the centuries after his death that Africanus had been inspired by prophetic dreams, was himself the son of Jupiter. There are several cases of unofficial cult directed at men viewed as saviors, political. In Further Spain i
John Locke was an English philosopher and physician regarded as one of the most influential of Enlightenment thinkers and known as the "Father of Liberalism". Considered one of the first of the British empiricists, following the tradition of Sir Francis Bacon, he is important to social contract theory, his work affected the development of epistemology and political philosophy. His writings influenced Voltaire and Jean-Jacques Rousseau, many Scottish Enlightenment thinkers, as well as the American revolutionaries, his contributions to classical republicanism and liberal theory are reflected in the United States Declaration of Independence. Locke's theory of mind is cited as the origin of modern conceptions of identity and the self, figuring prominently in the work of philosophers such as David Hume and Immanuel Kant. Locke was the first to define the self through a continuity of consciousness, he postulated that, at birth, the mind was a blank tabula rasa. Contrary to Cartesian philosophy based on pre-existing concepts, he maintained that we are born without innate ideas, that knowledge is instead determined only by experience derived from sense perception.
This is now known as empiricism. An example of Locke's belief in empiricism can be seen in his quote, "whatever I write, as soon as I discover it not to be true, my hand shall be the forwardest to throw it into the fire." This shows the ideology of science in his observations in that something must be capable of being tested and that nothing is exempt from being disproven. Challenging the work of others, Locke is said to have established the method of introspection, or observing the emotions and behaviours of one's self. Locke's father called John, was an attorney who served as clerk to the Justices of the Peace in Chew Magna, his mother was Agnes Keene. Both parents were Puritans. Locke was born on 29 August 1632, in a small thatched cottage by the church in Wrington, about 12 miles from Bristol, he was baptised the same day. Soon after Locke's birth, the family moved to the market town of Pensford, about seven miles south of Bristol, where Locke grew up in a rural Tudor house in Belluton. In 1647, Locke was sent to the prestigious Westminster School in London under the sponsorship of Alexander Popham, a member of Parliament and his father's former commander.
After completing studies there, he was admitted to Christ Church, Oxford, in the autumn of 1652 at the age of twenty. The dean of the college at the time was vice-chancellor of the university. Although a capable student, Locke was irritated by the undergraduate curriculum of the time, he found the works of modern philosophers, such as René Descartes, more interesting than the classical material taught at the university. Through his friend Richard Lower, whom he knew from the Westminster School, Locke was introduced to medicine and the experimental philosophy being pursued at other universities and in the Royal Society, of which he became a member. Locke was awarded a bachelor's degree in February 1656 and a master's degree in June 1658, he obtained a bachelor of medicine in February 1675, having studied medicine extensively during his time at Oxford and worked with such noted scientists and thinkers as Robert Boyle, Thomas Willis, Robert Hooke and Richard Lower. In 1666, he met Lord Anthony Ashley Cooper, 1st Earl of Shaftesbury, who had come to Oxford seeking treatment for a liver infection.
Cooper was persuaded him to become part of his retinue. Locke had been looking for a career and in 1667 moved into Shaftesbury's home at Exeter House in London, to serve as Lord Ashley's personal physician. In London, Locke resumed his medical studies under the tutelage of Thomas Sydenham. Sydenham had a major effect on Locke's natural philosophical thinking – an effect that would become evident in An Essay Concerning Human Understanding. Locke's medical knowledge was put to the test when Shaftesbury's liver infection became life-threatening. Locke coordinated the advice of several physicians and was instrumental in persuading Shaftesbury to undergo surgery to remove the cyst. Shaftesbury prospered, crediting Locke with saving his life. During this time, Locke served as Secretary of the Board of Trade and Plantations and Secretary to the Lords Proprietor of Carolina, which helped to shape his ideas on international trade and economics. Shaftesbury, as a founder of the Whig movement, exerted great influence on Locke's political ideas.
Locke became involved in politics when Shaftesbury became Lord Chancellor in 1672. Following Shaftesbury's fall from favour in 1675, Locke spent some time travelling across France as tutor and medical attendant to Caleb Banks, he returned to England in 1679. Around this time, most at Shaftesbury's prompting, Locke composed the bulk of the Two Treatises of Government. While it was once thought that Locke wrote the Treatises to defend the Glorious Revolution of 1688, recent scholarship has shown that the work was composed well before this date; the work is now viewed as a more general argument against absolute monarchy and for individual consent as the basis of political legitimacy. Although Locke was associated with the influential Whigs, his ideas about natural rights and government are today considered quite revolutionary for that period in English history. Locke fled to the Netherlands in 1683, under strong suspicion of involvement in the Rye House Plot, although there is little eviden
Maximilian Karl Emil Weber was a German sociologist, philosopher and political economist. His ideas profoundly influenced social research. Weber is cited, with Émile Durkheim and Karl Marx, as among the three founders of sociology. Weber was a key proponent of methodological anti-positivism, arguing for the study of social action through interpretive means, based on understanding the purpose and meaning that individuals attach to their own actions. Unlike Durkheim, he did not believe in mono-causality and rather proposed that for any outcome there can be multiple causes. Weber's main intellectual concern was understanding the processes of rationalisation, "disenchantment" that he associated with the rise of capitalism and modernity, he saw these as the result of a new way of thinking about the world. Weber is best known for his thesis combining economic sociology and the sociology of religion, elaborated in his book The Protestant Ethic and the Spirit of Capitalism, in which he proposed that ascetic Protestantism was one of the major "elective affinities" associated with the rise in the Western world of market-driven capitalism and the rational-legal nation-state.
He argued. Thus, it can be said. Against Marx's historical materialism, Weber emphasised the importance of cultural influences embedded in religion as a means for understanding the genesis of capitalism; the Protestant Ethic formed the earliest part in Weber's broader investigations into world religion. In another major work, "Politics as a Vocation", Weber defined the state as an entity that claims a "monopoly of the legitimate use of physical force within a given territory", he was the first to categorise social authority into distinct forms, which he labelled as charismatic and rational-legal. His analysis of bureaucracy emphasised that modern state institutions are based on rational-legal authority. Weber made a variety of other contributions in economic history, as well as economic theory and methodology. Weber's analysis of modernity and rationalisation influenced the critical theory associated with the Frankfurt School. After the First World War, Max Weber was among the founders of the liberal German Democratic Party.
He ran unsuccessfully for a seat in parliament and served as advisor to the committee that drafted the ill-fated democratic Weimar Constitution of 1919. After contracting Spanish flu, he died of pneumonia in 1920, aged 56. Karl Emil Maximilian Weber was born in Erfurt, Province of Saxony, Prussia, he was the oldest of the seven children of Max Weber Sr. a wealthy and prominent civil servant and member of the National Liberal Party, his wife Helene, who descended from French Huguenot immigrants and held strong moral absolutist ideas. Weber Sr.'s involvement in public life immersed his home in both politics and academia, as his salon welcomed many prominent scholars and public figures. The young Weber and his brother Alfred, who became a sociologist and economist, thrived in this intellectual atmosphere. Weber's 1876 Christmas presents to his parents, when he was thirteen years old, were two historical essays entitled "About the course of German history, with special reference to the positions of the Emperor and the Pope", "About the Roman Imperial period from Constantine to the migration of nations".
In class and unimpressed with the teachers—who in turn resented what they perceived as a disrespectful attitude—he secretly read all forty volumes of Goethe, it has been argued that this was an important influence on his thought and methodology. Before entering the university, he would read many other classical works. Over time, Weber would be affected by the marital tension between his father, "a man who enjoyed earthly pleasures", his mother, a devout Calvinist "who sought to lead an ascetic life". In 1882 Weber enrolled in the University of Heidelberg as a law student. After a year of military service, he transferred to the University of Berlin. After his first few years as a student, during which he spent much time "drinking beer and fencing", Weber would take his mother's side in family arguments and grew estranged from his father. With his studies, he worked as a junior lawyer. In 1886 Weber passed the examination for Referendar, comparable to the bar association examination in the British and American legal systems.
Throughout the late 1880s, Weber continued his study of history. He earned his law doctorate in 1889 by writing a dissertation on legal history titled The history of commercial partnerships in the Middle Ages; this work was used as part of a longer work On the History of Trading Companies in the Middle Ages, based on South-European Sources, published in the same year. Two years Weber completed his Habilitationsschrift, Roman Agrarian History and its Significance for Public and Private Law, working with August Meitzen. Having thus become a Privatdozent, Weber joined the University of Berlin's faculty and consulting for the government. In the years between the completion of his dissertation and habilitation, Weber took an interest in contemporary social policy. In 1888 he joined the Verein für Socialpolitik, a new professional association of German economists affiliated with the historical school, who saw the role of economic
The Zhou dynasty was a Chinese dynasty that followed the Shang dynasty and preceded the Qin dynasty. The Zhou dynasty lasted longer than any other dynasty in Chinese history; the military control of China by the royal house, surnamed Ji, lasted from 1046 until 771 BC for a period known as the Western Zhou and the political sphere of influence it created continued well into Eastern Zhou for another 500 years. During the Zhou Dynasty, centralized power decreased throughout the Spring and Autumn period until the Warring States period in the last two centuries of the Zhou Dynasty. In this period, the Zhou court had little control over its constituent states that were at war with each other until the Qin state consolidated power and formed the Qin dynasty in 221 BC; the Zhou Dynasty had formally collapsed only 35 years earlier, although the dynasty had only nominal power at that point. This period of Chinese history produced; the Zhou dynasty spans the period in which the written script evolved into its almost-modern form with the use of an archaic clerical script that emerged during the late Warring States period.
According to Chinese mythology, the Zhou lineage began when Jiang Yuan, a consort of the legendary Emperor Ku, miraculously conceived a child, Qi "the Abandoned One", after stepping into the divine footprint of Shangdi. Qi was a culture hero credited with surviving three abandonments by his mother and with improving Xia agriculture, to the point where he was granted lordship over Tai and the surname Ji by his own Xia king and a posthumous name, Houji "Lord of Millet", by the Tang of Shang, he received sacrifice as a harvest god. The term Hòujì was a hereditary title attached to a lineage. Qi's son, or rather that of the Hòujì, Buzhu is said to have abandoned his position as Agrarian Master in old age and either he or his son Ju abandoned agriculture living a nomadic life in the manner of the Xirong and Rongdi. Ju's son Liu, led his people to prosperity by restoring agriculture and settling them at a place called Bin, which his descendants ruled for generations. Tai led the clan from Bin to Zhou, an area in the Wei River valley of modern-day Qishan County.
The duke passed over his two elder sons Taibo and Zhongyong to favor Jili, a warrior who conquered several Xirong tribes as a vassal of the Shang kings Wu Yi and Wen Ding before being treacherously killed. Taibo and Zhongyong had already fled to the Yangtze delta, where they established the state of Wu among the tribes there. Jili's son Wen moved the Zhou capital to Feng. Around 1046 BC, Wen's son Wu and his ally Jiang Ziya led an army of 45,000 men and 300 chariots across the Yellow River and defeated King Zhou of Shang at the Battle of Muye, marking the beginning of the Zhou dynasty; the Zhou enfeoffed a member of the defeated Shang royal family as the Duke of Song, held by descendants of the Shang royal family until its end. This practice was referred to Three Reverences. According to Nicholas Bodman, the Zhou appear to have spoken a language not different in vocabulary and syntax from that of the Shang. A recent study by David McCraw, using lexical statistics, reached the same conclusion.
The Zhou emulated extensively Shang cultural practices to legitimize their own rule, became the successors to Shang culture. At the same time, the Zhou may have been connected to the Xirong, a broadly defined cultural group to the west of the Shang, which the Shang regarded as tributaries. According to the historian Li Feng, the term "Rong" during the Western Zhou period was used to designate political and military adversaries rather than cultural and ethnic'others.' King Wu maintained the old capital for ceremonial purposes but constructed a new one for his palace and administration nearby at Hao. Although Wu's early death left a young and inexperienced heir, the Duke of Zhou assisted his nephew King Cheng in consolidating royal power. Wary of the Duke of Zhou's increasing power, the "Three Guards", Zhou princes stationed on the eastern plain, rose in rebellion against his regency. Though they garnered the support of independent-minded nobles, Shang partisans and several Dongyi tribes, the Duke of Zhou quelled the rebellion, further expanded the Zhou Kingdom into the east.
To maintain Zhou authority over its expanded territory and prevent other revolts, he set up the fengjian system. Furthermore, he countered Zhou's crisis of legitimacy by expounding the doctrine of the Mandate of Heaven while accommodating important Shang rituals at Wangcheng and Chengzhou. Over time, this decentralized system became strained as the familial relationships between the Zhou kings and the regional dynasties thinned over the generations. Peripheral territories developed local prestige on par with that of the Zhou; when King You demoted and exiled his Jiang queen in favor of the beautiful commoner Bao Si, the disgraced queen's father the Marquis of Shen joined with Zeng and the Quanrong barbarians to sack Hao in 771 BC. Some modern scholars have surmised that the sack of Haojing might have been connected to a Scythian raid from the Altai before their westward expansion. With King You dead, a conclave of nobles declared the Marquis's grandson King Ping; the capital was moved eastward to Wangcheng, marking the end of the "Western Zhou" and the beginning of the "Eastern Zhou" dynasty.
The Eastern Zhou was characterized by an accelerating collapse of royal authority, although the king's ritual importance allowed over five more cent
Voting is a method for a group, such as a meeting or an electorate, in order to make a collective decision or express an opinion following discussions, debates or election campaigns. Democracies elect holders of high office by voting. Residents of a place represented by an elected official are called "constituents", those constituents who cast a ballot for their chosen candidate are called "voters". There are different systems for collecting votes. In a democracy, a government is chosen by voting in an election: a way for an electorate to elect, i.e. choose, among several candidates for rule. In a representative democracy voting is the method by the which the electorate appoints its representatives in its government. In a direct democracy, voting is the method by which the electorate directly make decisions, turn bills into laws, etc. A vote is a formal expression of an individual's choice against some motion. Many countries use a secret ballot, a practice to prevent voters from being intimidated and to protect their political privacy.
Voting takes place at a polling station. Different voting systems use different types of votes. Plurality voting does not require the winner to achieve a vote majority, or more than fifty percent of the total votes cast. In a voting system that uses a single vote per race, when more than two candidates run, the winner may have less than fifty percent of the vote. A side effect of a single vote per race is vote splitting, which tends to elect candidates that do not support centrism, tends to produce a two-party system. An alternative to a single-vote system is approval voting. To understand why a single vote per race tends to favor less centric candidates, consider a simple lab experiment where students in a class vote for their favorite marble. If five marbles are assigned names and are placed "up for election", if three of them are green, one is red, one is blue a green marble will win the election; the reason is. In fact, in this analogy, the only way that a green marble is to win is if more than sixty percent of the voters prefer green.
If the same percentage of people prefer green as those who prefer red and blue, to say if 33 percent of the voters prefer green, 33 percent prefer blue, 33 percent prefer red each green marble will only get eleven percent of the vote, while the red and blue marbles will each get 33 percent, putting the green marbles at a serious disadvantage. If the experiment is repeated with other colors, the color, in the majority will still win. In other words, from a purely mathematical perspective, a single-vote system tends to favor a winner, different from the majority. If the experiment is repeated using approval voting, where voters are encouraged to vote for as many candidates as they approve of the winner is much more to be any one of the five marbles, because people who prefer green will be able to vote for every one of the green marbles. A development on the'single vote' system is to have two-round elections, or repeat first-past-the-post; this system is most common around the world. In most cases, the winner must receive a majority, more than half.
And if no candidate obtains a majority at the first round the two candidates with the largest plurality are selected for the second round. Variants exist on these two points: the requirement for being elected at the first round is sometimes less than 50%, the rules for participation in the runoff may vary. An alternative to the Two-round voting system is the single round instant-runoff voting system as used in some elections in Australia and the USA. Voters rank each candidate in order of preference. Votes are distributed to each candidate according to the preferences allocated. If no single candidate has 50% of the vote the candidate with the fewest votes is excluded and their votes redistributed according to the voters nominated order of preference; the process repeating itself until a candidate has 50% or more votes. The system is designed to produce the same result as an exhaustive ballot but using only a single round of voting. In a voting system that uses a multiple vote, the voter can vote for any subset of the alternatives.
So, a voter might vote for Alice and Charlie, rejecting Daniel and Emily. Approval voting uses such multiple votes. In a voting system that uses a ranked vote, the voter has to rank the alternatives in order of preference. For example, they might vote for Bob in first place Emily Alice Daniel, Charlie. Ranked voting systems, such as those famously used in Australia, use a ranked vote. In a voting system that uses a scored vote, the voter gives each alternative a number between one and ten. See cardinal voting systems; some "multiple-winner" systems may have a single vote or one vote per elector per available position. In such a case the elector could vote for Charlie on a ballot with two votes; these types of systems can use ranked or unranked voting, are used for at-large positions such as on some city councils. Most of the time, when the citizens of a country are invited to vote, it is for an election. However, people can vote in referendums and initiatives. Since the end of the eighteenth century, more than five hundred national referendums were organised in the world.