World

World is a common name for the whole of human civilization, specifically human experience, history, or the human condition in general, worldwide, i.e. anywhere on Earth or pertaining to anywhere on Earth.

In a philosophical context it may refer to:

In a theological context, world usually refers to the material or the profane sphere, as opposed to the celestial, spiritual, transcendent or sacred. The "end of the world" refers to scenarios of the final end of human history, often in religious contexts.

World history is commonly understood as spanning the major geopolitical developments of about five millennia, from the first civilizations to the present.

World population is the sum of all human populations at any time; similarly, world economy is the sum of the economies of all societies (all countries), especially in the context of globalization. Terms like world championship, gross world product, world flags etc. also imply the sum or combination of all current-day sovereign states.

World (Bee Gees song)

"World" is a song from the Bee Gees' fourth album Horizontal, released in 1967 in the United Kingdom. Though it was a big hit in Europe, Atco Records did not issue it as a single in the United States, having just issued a third single from Bee Gees' 1st, "Holiday".

Composition

The song's lyrics question the singer's purpose in life.

Recording

The song's first recording session was on 3 October 1967 along with "With the Sun in My Eyes" and "Words". The song's last recording session was on 28 October 1967. "World" was originally planned as having no orchestra, so all four tracks were filled with the band, including some mellotron or organ played by Robin. When it was decided to add an orchestra, the four tracks containing the band were mixed to one track and the orchestra was added to the other track. The stereo mix suffered since the second tape had to play as mono until the end when the orchestra comes in on one side. Barry adds: "'World' is one of those things we came up with in the studio, Everyone just having fun and saying, 'Let's just do something!' you know". Vince Melouney recalls: "I had this idea to play the melody right up in the top register of the guitar behind the chorus".

World (The Price of Love)

"World (The Price of Love)" is a 1993 single by New Order, taken from the album Republic. Simply listed as "World" on the album, the subtitle "The Price of Love" was added for the single release, as it is repeated during the chorus. A 7:34 dance remix of the track by Paul Oakenfold, called the "Perfecto mix", was included on many releases of the single and was used for an alternate edit of the video.

Video

The same music video was used for both the original version and an edit of the Perfecto remix of the song. Shot in Cannes with only 5 long steadicam shots, the video features the camera slowly journeying from a pier into an expensive hotel, lingering on the faces of passers-by. It features the band only fleetingly - Peter Hook sits at a table on the seafront, Bernard Sumner stands overlooking the sea, and Stephen Morris and Gillian Gilbert pose for a photograph outside the Carlton Hotel. This would be the last time the band would appear in a video until 2005's "Jetstream".

District (LDS Church)

A district of The Church of Jesus Christ of Latter-day Saints (LDS Church) is a geographical administrative unit composed of a number of congregations called branches. A district is a subdivision of a mission of the church and in many ways is analogous to a stake of the church. The leader of a district is the mission president, who selects a local district president as his agent. The district president may choose two men to assist him; the three together form the district presidency. The three members of the district presidency are given the honorific title "President".

Districts are usually established where the church is new or where there are insufficient numbers of church members to organize a stake. Prior to the late 1920s, districts were known as conferences. A district may be thought of as a stake in a beginning or embryonic state.

Notable differences between districts and stakes

A district has a function analogous to a stake, but is organized where there are too few members to organize a stake. Its relationship to a stake is similar to the relationship between a ward and a branch. Once the membership in a district achieves sufficient numbers, it may be reorganized as a stake. Districts differ from stakes in the following ways:

Provinces of Korea

This article describes the historical development of Korea's provinces (Do ; hangul: 도; hanja: 道).

Provinces (Do) have been the primary administrative division of Korea since the mid Goryeo dynasty in the early 11th century, and were preceded by provincial-level divisions (Ju and Mok) dating back to Unified Silla, in the late 7th century.

Historical summary

During the Unified Silla Period (AD 668–935), Korea was divided into nine Ju (주; 州), an old word for "province" that was used to name both the kingdom's provinces and its provincial capitals.

After Goryeo defeated Silla and Later Baekje in 935 and 936 respectively, the new kingdom "was divided into one royal district (Ginae; 기내; 畿內) and twelve administrative districts (Mok; 목; 牧)" (Nahm 1988), which were soon redivided into ten provinces (Do). In 1009 the country was again redivided, this time into one royal district, five provinces (Do) and two frontier districts (Gye; 계; 界?).

After the Joseon Dynasty's rise to power and the formation of Joseon in 1392, the country was redivided into eight new provinces (Do) in 1413. The provincial boundaries closely reflected major regional and dialect boundaries, and are still often referred to in Korean today simply as the Eight Provinces (Paldo). In 1895, as part of the Gabo Reform, the country was redivided into 23 districts (Bu; 부; 府), which were replaced a year later by thirteen new provinces.

Gerrymandering

In the process of setting electoral districts, gerrymandering is a practice that attempts to establish a political advantage for a particular party or group by manipulating district boundaries to create partisan-advantaged districts. The resulting district apportionment is known as a gerrymander (/ˈdʒɛriˌmændər/); however, that word can also refer to the process. When used to allege that a given party is gaining disproportionate power, the term gerrymandering has negative connotations.

In addition to its use achieving desired electoral results for a particular party, gerrymandering may be used to help or hinder a particular demographic, such as a political, ethnic, racial, linguistic, religious, or class group, such as in U.S. federal voting district boundaries that produce a majority of constituents representative of African-American or other racial minorities, known as "majority-minority districts".

Difference from malapportionment

Gerrymandering should not be confused with malapportionment, whereby the number of eligible voters per elected representative can vary widely without relation to how the boundaries are drawn. Nevertheless, the ~mander suffix has been applied to particular malapportionments. Sometimes political representatives use both gerrymandering and malapportionment to try to maintain power.

Sad (sura)

Sūrat Ṣād (Arabic: سورة ص‎, "The Letter Sad") is the 38th sura of the Qur'an with 88 ayat and 1 sajdah (39:24). Sad (ص) is the name of the eighteenth letter in the Arabic alphabet.

Saad was sent to Muhammad by God while he was coping with rejection from his tribe, the Quraysh, and struggling to keep his own faith. It recounts stories of previous prophets, describes the splendors of heaven, and warns of the monstrosities of hell. The sura dates to the 2nd Meccan Period, meaning it was revealed only five or six years into the development of Islam.

Historical context

Sura 38 substantiates Muhammad's role as Prophet through concrete examples of previous messengers of God and the evils that have befallen the people who did not heed sacred messages. Angelika Neurwirth terms these “retribution legends” (McAuliffe, 105). They “prove that divine justice is at work in history, the unjustly harassed being rewarded with salvation, the transgressors and unbelievers punished by annihilation” (McAuliffe, 106). Through regular reference to biblical characters and a self-assertive tone praising both Muhammad and God, the reader can attribute this sura to the 2nd Meccan Period, according to Noldeke’s chronology . The coherent text builds up to descriptions of both heaven and hell on the Day of Judgment. The wide scope of historical figures—ranging from Old Testament characters such as David, Solomon, and Job, to the devil of Islam, Iblis—were designed to resonate with a wide audience in the face of the disbelief among the Quaryash, Muhammad’s clan; as Ernst poignantly states, Muhammad was likely dealing with “religiously well-informed skeptics” . Like many contemporary passages, Sura 38 attempts to convert the reader to a monotheistic religion honoring Muhammad as Prophet by promising salvation for true believers on the Day of Judgment.