安樂死聲明書 Euthanasia Statement

		茲聲明本人吳爾軒關於安樂死之主張如次：	Here I, Wu, Er-Hsuan state my claims about euthanasia, as follows:
		本聲明之重製或改作，仍應注意〈著作權聲明書〉。	To reproduce or adapt this statement, please still notice Copyright Statement.
		第一節　總則	Section.1 The General Principles
§ 1		本人為免於生命之劣化、人格之風化、身體之物化、經濟之弱化、社會之分化、權利義務之異化，為顯現自由意志所表彰人類文化之終極意義，本於《憲法》而為本聲明。	I am to avoid the life from degeneration, the personality from erosion, the body from materialization, the economics from reduction, the society from disunion, the rights and obligations from alienation, to show the ultimate meaning of human culture represented by the free will, based on the Constitution, making this statement.
§ 2	I	本人籲請國家，關於安樂死，積極制定、解釋、適用法律。	I urge the country to actively enact, explain and apply the laws about euthanasia.
	II	本人籲請本人家屬、代理人、輔助人、監護人、公或私法人暨所屬單位或其他利害關係人，關於本人生死問題，遵從本聲明之意思。	I urge my family members, agents, assistants, guardians, public or private judicial persons and their departments or other interested persons to follow the wills of this statement about the issues of my life and death.
	III	本人籲請公民，絕對排除一切妨礙本人生死決定權之非法或不當干涉。	I urge the citizens absolutely exclude any illegal or improper interference which obstructs my right to determine my life and death.
§ 3		本人之同意，除本聲明另有規定者外，以書面為之。但遇有急迫危險時，以口頭為之。	My consent will be written, except as otherwise prescribed in this statement. But in case of dangerous emergency, it will be oral.
§ 4		本人籲請法院，依法或循法理，對依本聲明對本人為行為而成為被告之人，諭知無罪之判決。	I urge the courts to pronounce by laws or with judicial theories a sentence of not guilty on the persons who become defendants since they act to me according to this statement.
		第二節　安樂死之要件	Section.2 The Requirements of Euthanasia
§ 5	I	本人腦部重創時，家屬應尋求醫師對本人實施急救。但本人身體多處有殘缺、衰竭或病變，經醫師認定急救違背人道時，不在此限。	When I meet a serious brain injury, my family members shall seek a doctor for my first aid. But in case that my body has multiple mutilation, dysfunction or cytopathy, and the doctor estimates that the first aid is contrary to humanity, they may not do it.
	II	本人腦部重創，致不能為或受意思表示時，家屬應聲請法院對本人為監護宣告。	When I meet a serious brain injury, and I cannot make or accept expressions of intents as a result, my family members shall apply the court to declare a guardianship for me.
§ 6	I	本人腦部重創，致不能為或受意思表示時，監護人應至少尋求三位分屬不同醫院之腦神經科醫師對本人實施初診斷。	When I meet a serious brain injury, and I cannot make or accept expressions of intents as a result, my guardian shall seek the first diagnosis for me by at least 3 neurological doctors from different hospitals.
	II	第八條再診斷及第十條第一項最後診斷，準用前項規定，且不限於相同醫師。	The provision in the preceding paragraph may apply analogically to the re-diagnosis in Article 8 and the final diagnosis in paragraph I of Article 10, and the doctors are not necessary to be same.
	III	由合法醫師依醫療常規實施之侵入性措施，以本人不能為或受意思表示為限，視為經本人同意。	Invasive treatments executed by legal doctors according to the medical custom is deemed having obtained my consent, only when I cannot make or accept expressions of intents.
§ 7	I	初診斷之醫師多數認定本人病情符合植物人定義時，確認本人為植物人。	When the majority of the doctors who participate in the first diagnosis estimate that my syndrome conforms to the definition of vegetative person, I am confirmed to be a vegetative person.
	II	各醫師得本於不同學說之植物人定義而為前項認定。但學說之採用，不得違背論理及經驗法則。	Every doctor may determine it based on the definitions of vegetative person in different theories. But they shall not adopt the theories contrarily to logic and experience.
§ 8		自確認本人為植物人起，對本人實施治療一年後，監護人應尋求對本人實施再診斷。	After a therapy for me for 1 year after I am confirmed to be a vegetative person, my guardian shall seek the re-diagnosis for me.
§ 9		有下列情形之一時，確認本人不為植物人： 本人已能為及受意思表示。 再診斷或最後診斷之醫師多數認定本人病情已明顯改善。	I am confirmed not to be a vegetative person in one of the following conditions: I can already make and accept expressions of intents. The majority of the doctors who participate in the re-diagnosis or final diagnosis estimate that my syndrome apparently ameliorates.
§ 10	I	自再診斷之醫師多數認定本人病情未明顯改善起，對本人實施再治療三個月後，監護人應尋求對本人實施最後診斷。	After the re-therapy for me for 3 months after the majority of the doctors who participate in the re-diagnosis estimate that my syndrome does not apparently ameliorate, my guardian shall seek the final diagnosis for me.
	II	最後診斷之醫師多數認定本人病情未明顯改善時，監護人得尋求對本人實施安樂死。	When the majority of the doctors who participate in the final diagnosis estimate that my syndrome does not apparently ameliorate, my guardian may seek a euthanasia for me.
§ 11		本人身體多處殘缺、衰竭或病變更有惡化，經再診斷或最後診斷之醫師多數認定強制維生違背人道時，監護人應尋求於三個月內對本人實施安樂死。	When the multiple mutilation, dysfunction or cytopathy in my body continues deteriorating, and the majority of the doctors who participate in the re-diagnosis or final diagnosis estimate that the compulsory life support is contrary to humanity, my guardian shall seek a euthanasia for me within 3 months.
		第三節　安樂死之實施	Section.3 The Execution of Euthanasia
§ 12		安樂死為法律所禁止時，監護人得將本人移送至安樂死之合法地區實施之。	If the laws prohibit euthanasia in the country, my guardian may send me to the region legal for euthanasia to execute it.
§ 13		安樂死，由合法醫師依醫療常規實施之。	My euthanasia shall be executed by legal doctors according to the medical custom.
§ 14		安樂死，應以迅速、有效且客觀上舒適之作為或不作為方式實施之。	My euthanasia shall be executed by a quick, efficient, and objectively comfortable actions or inactions.
§ 15		依本聲明對本人實施之安樂死，視為經本人同意。	A euthanasia executed on me according to this statement is deemed having obtained my consent.
		第四節　效力	Section.4 The Effect
§ 16	I	依本聲明對本人為行為之行為人或共同行為人，不負民事責任。	The actor or joint actors who act to me according to this statement is not liable for civil responsibility.
	II	家屬違背本聲明者，除特留分外，不得繼承。	A family member who acts contrarily to this statement shall not inherit my property, except his compulsory portion.
§ 17	I	本聲明之一部或全部，除有下列情形之一者外，持續有效： 經撤回。 關於本人生死問題，有更新之聲明。	A part of the whole of this statement remains its effect, except in one of the following conditions: It is withdrawn. There is a renewal statement about the issues of my life and death.
	II	前項各款行為，僅得由本人為之；其由代理人為之者，不予承認。	The acts in the items in the preceding paragraph can only be acted by me; I will not admit the act acted by an agency.
§ 18		本聲明公開日期為西元二〇一四年十二月三十一日。	This statement was published on December 31, 2014.

原諒之類型 Types of Forgiveness

外觀上原諒，謂怨恨不顯於外者。	The apparent forgiveness means not to show the hate for one.
法律上原諒，謂依法得追究，而不追究者。	The legal forgiveness means not to sue one, even if he is legally suable.
理論上原諒，謂斟酌論理及經驗法則，而抑制怨恨者。	The theoretical forgiveness means to suppress the hate for one, after logical and experiential consideration.
實質上原諒，謂完全釋懷者。	The substantial forgiveness means to completely release the hate for one.
前開等原諒，係依難度順次排列，而依強度逆次包絡。	Foresaid types of forgiveness are ordered in the aspect of difficulty, while the preceding ones are included in the following ones in the aspect of their intensity.

幽默感之條件 The Condition for Sense of Humor

幽默感，係將笑話內容與現實經驗相互聯想，而發覺對比之趣處，所引發之快感。	A sense of humor, is a pleasure caused by the fact that one mentally associates the content of a joke with the real experience, and finds the interesting point by comparing the two.
幽默感之形式包括： 提供笑話於自己或他人。 肯定他人之笑話；不以表示為必要。	Forms of sense of humor include: to give a joke to self or other. to agree with other's joke; the agreement is not necessary to be expressed.
幽默感正相關於： 智商。 見識。 謙遜。 慈悲。	A humor of sense is positively correlate with: intelligence. knowledge. modesty. mercy
聯想，係對兩事物經上位化所呈現之相關性所為之理解。	A mental association is the comprehension with the correlation between two things observed by superordination.
聯想之速度、聯想之廣度，合稱聯想力。	The strength of mental association comprises of the speed of mental association and the scope of mental association.
聯想之速度，取決於腦部記憶之容量、神經之橋接、訊號之傳遞、資料之演算等智商之基礎；幽默感，亦同。	The speed of mental association depends on the fundamentals of intelligence such as the capacity of memory, the bridging of nerves, the transition of signals and the algorithm of data in a brain; as well as a sense of humor does.
雖有聯想之速度，但缺乏現實經驗作為聯想之材料者，仍難謂有聯想力，故見識係聯想力所不可或缺者；對幽默感，亦同。	We do not say one is full of the strength of mental association who has the speed of mental association, but lacks the real experience being the material for association. This proves that, knowledge is a necessary component for the strength of mental association; as well as for a sense of humor.
回應笑話之方式包括： 肯定。 不肯定，亦不否定。 否定。	Methods to response a joke includes: to agree with it. neither to agree with it nor criticize it. to criticize it.
因自己之偏好，不肯定他人之笑話，要難非難；惟非基於法定事由，而因自己之偏好，否定他人之笑話者，以其不知自省之故，不可謂謙遜也。	We do not blame one who disagree other's joke based on his own preference; however, if one criticizes other's joke based on his own preference without legal reason, since he cannot make introspection, we say he is immodest.
實質上內心不認為幽默，而外觀上表示幽默感者，具有慈悲心。	We say one is merciful who apparently express his sense of humor for something, even if he substantially think it is humorless in his mind.

後設猜想篇章節 The Table of Content of The Metahypotheses

第1篇 現象	Volume.1 Phenomena
第1章 宇宙 第1節 宇宙之存在 第2節 性質 第3節 宇宙本徵函數 第4節 哥德爾界限 第5節 典範 第6節 宇宙亂數器 第7節 時空 第8節 宇宙之未來	Chapter.1 The Universe Section.1 The Existence of the Universe Section.2 Property Section.3 The Universal Eigenfunction Section.4 Godel's Boundary Section.5 Paradigm Section.6 The Universal Randomizer Section.7 Spacetime Section.8 The Future of the Universe
第2章 個體 第1節 個體本徵函數 第2節 概念化 第3節 阿賴耶識 第4節 自我 第5節 意志 第6節 生物	Chapter.2 Individual Section.1 Individual Eigenfunction Section.2 Conceptualization Section.3 Alaya-vijnana Section.4 Self Section.5 Will Section.6 Creature
第3章 群體 第1節 群體之定義 第2節 世界 第3節 廣義價值理論 第4節 活動 第5節 社會化 第6節 反社會化	Chapter.3 Colony Section.1 The Definition of Colony Section.2 World Section.3 General Value Theory Section.4 Activity Section.5 Socialization Section.6 Antisocialization
第2篇 運作	Volume.2 Application
第1章 描述 第1節 定義 第2節 邏輯圖像 第3節 必要定義 第4節 表示 第5節 資訊密度 第6節 理論 第7節 演化	Chapter.1 Description Section.1 Definition Section.2 Logical Picture Section.3 Necessary Definition Section.4 Expression Section.5 Information Density Section.6 Theory Section.7 Evolution
第2章 共識 第1節 詮釋 第2節 評論之定義 第3節 評論之界限 第4節 逐項評論原則 第5節 同化 第6節 異化 第7節 辯證法 第8節 非常超越	Chapter.2 Consensus Section.1 Interpretation Section.2 The Definition of Comment Section.3 The Boundary of Comment Section.4 Term-by-term Principle for Comment Section.5 Assimilation Section.6 Alienation Section.7 Dialectic Section.8 Atypical Transcendence
第3章 轉移 第1節 因果 第2節 因果模態 第3節 報應 第4節 宇宙梯度	Chapter.3 Transition Section.1 Causality Section.2 Causal Mode Section.3 Response Section.4 The Universal Gradient
第3篇 寂滅	Volume.3 Nirvana
第1章 妙有 第1節 空 第2節 空性 第3節 寂滅者	Chapter.1 Wondrous Existence Section.1 The Empty Section.2 Emptiness Section.3 Nirvanic One
第2章 美 第1節 確定之美 第2節 不確定之美 第3節 空之美	Chapter.2 Beauty Section.1 The Beauty of Certainty Section.2 The Beauty of Uncertainty Section.3 The Beauty of the Empty

1-1-2 性質 Property

		回到目錄《後設猜想篇章節》。	Back to the menu, The Table of Content of The Metahypotheses.
		第1篇第1章第2節	Volume.1, Chapter.1, Section.2
		現象⊃宇宙⊃性質	Phenomena⊃The Universe⊃Property
§ 1		性質，有利於認識論，非必要於宇宙之運作。	Properties are advantageous for epistemology, but are not necessary for the function of the universe.
§ 2	I	性質，在範疇外不存在，非透過觀察態射，不可描述之。	Any property is non-existent out of a category, and can be described only after observing morphisms.
	II	若干事物共有特定性質，若且唯若存在特定態射使該若干事物經該態射之映射相同。	Things share a certain property, if and only if there is a certain morphism, such that through said morphism the maps of said things are same.
	III	事物，係前項態射定義域之子集合。	A thing is a subset in a certain domain of the morphism in the preceding paragraph.
	IV	映射，係第二項態射陪域之子集合。	A map is a subset of a certain codomain of the morphism in the second paragraph.
§ 3		若干事物經特定性質互相類比。	Things are analogs to each other by properties.
§ 4		本質一詞，視為語言之誤用，在本文中不予考慮。	We shall deem the word "essence" a misuse in language, and shall not consider it in this article.

1-1-3 宇宙本徵函數 The Universal Eigenfunction

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		第1篇第1章第3節	Volume.1, Chapter.1, Section.3
		現象⊃宇宙⊃宇宙本徵函數	Phenomena⊃The Universe⊃The Universal Eigenfunction
§ 1	I	宇宙本徵函數，在相容邏輯系統下完全表示宇宙性質，係宇宙資料庫及宇宙演算法之相容表示法，視為宇宙自身。	The universal eigenfunction completely expresses the properties of the universe, and is the consistent expression of the universal database and the universal algorithm, and is deemed the universe itself in a consistent logic system.
	II	宇宙本徵函數之幾何性質，在本文中無特別規範。	The geometric properties of the universal eigenfunction are not specified in this article.

1-1-8 宇宙之未來 The Future of the Universe

		回到目錄《後設猜想篇章節》。	Back to the menu, The Table of Content of The Metahypotheses.
		第1篇第1章第8節	Volume.1, Chapter.1, Section.8
		現象⊃宇宙⊃宇宙之未來	Phenomena⊃The Universe⊃The Future of the Universe
§ 1		循環宇宙本徵函數，在相容邏輯系統下經特定坐標變換而展現旋轉對稱性。	The cyclic universal eigenfunction shows a rotational symmetry through a certain coordinate transformation in a consistent logic system.
§ 2		無限宇宙因資訊連續統而發生超限資訊爆炸。	The information continuum brings a transinfinite information explosion to the infinite universe.
§ 3		宇宙之無序部之有序化率，等於其有序部之無序化率。	The ordering rate of the disordering part of the universe equals to the disordering rate of its ordering part.

1-1-5 典範 Paradigm

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		第1篇第1章第5節	Volume.1, Chapter.1, Section.5
		現象⊃宇宙⊃典範	Phenomena⊃The Universe⊃Paradigm
§ 1		典範一詞，係指孔恩典範。	The word "paradigm" means Kuhn's paradigm.
§ 2		典範轉移可改變相對哥德爾界限，但不可改變絕對哥德爾界限。	A paradigm shift can change the relative Godel's boundary, but cannot change the absolute Godel's boundary.

1-1-7 時空 Spacetime

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		第1篇第1章第7節	Volume.1, Chapter.1, Section.7
		現象⊃宇宙⊃時空	Phenomena⊃The Universe⊃Spacetime
§ 1		時間之存在，由我思故我在一事證明。	The existence of time is proved by the fact "cogito ergo sum".
§ 2		時間，在相容邏輯系統下無限。	Time is infinite in a consistent logic system.
§ 3		宇宙資料庫若係由有限可數空間單元組成，則一切宇宙狀態可有限而完備地列舉。	All universal states can be finitely but completely listed, if the universal database consists of finite countable space units.
§ 4		宇宙至少一維無限者，無限。	The universe is infinite if at least one of its dimension is infinite.
§ 5	I	時間，非透過觀察空間變化，不可描述之。	Time can be described only after observing the variation of space.
	II	空間，隨時間而變化。	A space varies with time.
	III	時間之定義與空間之定義，均不滿足正則公理。	Both the definition of time and the definition of space do not satisfy the axiom of regularity.

1-1-6 宇宙亂數器 The Universal Randomizer

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		第1篇第1章第6節	Volume.1, Chapter.1, Section.6
		現象⊃宇宙⊃宇宙亂數器	Phenomena⊃The Universe⊃The Universal Randomizer
§ 1		宇宙亂數器，係宇宙演算法之一部，且係不可觀察宇宙之一部。	The universal randomizer is a part of the universal algorithm, as well as a part of the unobservable universe.
§ 2		宇宙亂數器所生之亂數範圍，經函數而限縮，受觀察而崩塌。	The random range generated by the universal randomizer will be narrowed through functions, and will be collapsed after observation.
§ 3		自由意志之定義域及值域，係由宇宙亂數器間接提供。	The domain and the range of a free will is indirectly provided by the universal randomizer.

1-1-4 哥德爾界限 Godel's Boundary

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		第1篇第1章第4節	Volume.1, Chapter.1, Section.4
		現象⊃宇宙⊃哥德爾界限	Phenomena⊃The Universe⊃Godel's Boundary
§ 1		哥德爾界限，係宇宙本徵函數之應變數，界定可觀察宇宙之範圍。	Godel's Boundary is a dependent variable of the universal eigenfunction, and defines the boundary of the observable universe.
§ 2		超越哥德爾界限之命題，係不確定命題。	A proposition beyong Godel's boundary is an undecidable proposition.
§ 3		不可觀察宇宙若不具有自由意志，則與可觀察宇宙可相容表示為宇宙本徵函數；若具有自由意志，則視為超越哥德爾界限，在本文中不予考慮。	If the unobservable universe does not have free will, we can consistently express it with the observable universe as the universal eigenfunction; if it has free will, we shall deem it beyond Godel's boundary, and shall not consider it in this article.

外語能力 The Foreign Language Ability

外語能力有三種層次： 生活層次： 用於八卦、旅遊；簡單、輕鬆即可。 知識層次： 用於研究、報導；豐富、詳細為佳。 法律層次： 用於經營、協商；務求精準、周全。	There are three levels of the foreign language ability: The level of life: For gossips, travels and so on; it can be simple and casual. The level of knowledge: For researches, reports and so on; it is better to be rich and detailed. The level of law: For management, negotiation and so on; it must be accurate and complete.
許多人以為，具備了生活層次的外語能力，就能融入外國文化，殊不知只達到了三種層次之一。	Most people think they can adapt to a foreign culture, if they have the foreign language ability in the level of live. They do not know they just reach one level of the three.
不過，就算是母語使用者，能達到知識層次、法律層次的人，也是少之又少，所以不期不待，僅發表酸文一篇。	However, even for native speakers, only few of them can reach the level of knowledge or the level of law, so I do not expect common people make any surprise. Here, I just mock at myself for pleasure.

人之根本 The Fundamental of Human

詩、書、禮、樂之屬，文化之所在也。	Such as poetry, literature, manners and music are of culture.
吃、喝、拉、撒之類，經濟之所求也。	Such as food, drink, shit and piss are of economics.
人之有別於禽獸，在乎文化創造；至於經濟本能，反而與其無異，故絕文化而屈經濟者，恆有體質上智缺，所言迂論，洵無可採。	The difference between humans and animals is the creation of culture, whereas their instincts of economics are the same, so those who give up culture and give in to economics have inherently mental defects, and their theories are too stupid to accept.
又當今之世，或迷信經濟，致私慾甚禽獸、惡鬥甚禽獸、陰險甚禽獸，不可曰人，且更下乎禽獸。	Nowadays, some having blind faith in economics become more selfish than animals do, more violent than animals do, and more deceitful than animals do, thus shall be deemed subhumans, which are lower than animals.
當知文化為主，經濟為僕，以明人之根本。	We shall recognize that, culture shall be the master, and economics shall be its servant, and see that, culture is the fundamental of human.

我的政治上定位 My Political Position

當權者乃是使用者，而國家乃是機器。	The authority is the user, and the country is the machine.
固然，好的使用者會藉機器增益，而壞的使用者會將機器搞砸，所以提到政治，一般人直覺上就是選擇一個好的使用者。	Of course, a good user will make profits by the machine, and a bad user will shut down the machine, as a result, common people intuitively think of choosing a good user for politics.
不過，每當準備更換使用者時，大家就心驚膽戰，因為不確定誰好誰壞。	However, whenever it is going to change the user, everyone becomes under a big pressure, because they cannot certainly tell good from bad.
所幸近來智慧型機器問世，並推陳出新。這些智慧型機器很有智慧地輔助使用者的操作，使得再壞的使用者不至於將它搞砸。	Fortunately, recently some smart machines come out, and keep renewing. These smart machines smartly help the users for operation, such that even the worst user will not shut down it.
智慧型機器若持續發展，或許有朝一日，不再需要使用者的操作，而會自律永動。	If the smart machines continue growing up, one day, they will need no user for operation, and will work automatically and in perpetual motion.
又最前開機器之智慧，將來自於化為其中一部分之我等眾前輩。	Furthermore, the top foresaid machine will have it intelligence from us, the pioneers, who will have become parts of the machine.

時空遷移之幻覺 The Illusion in Spacetime Shift

或許在千百億光年處，我會看見自己的鏡像。	Maybe, I will see my mirror image where hundred thousand billion light-years away.
又或許在千百億年處，我會看見自己的殘像。	Maybe also, I will see my retained image when hundred thousand billion years later.
我願我的願恆為虛像，留作心中那純粹而美好的想像。	I wish my wish is always a virtual image, for me to keep it in my heart as a purely and wonderfully imaginary image.

最佳化審判結果 The Optimum Judgement Result

案件基於其法定[1]參數[2]經程序化[3]審判所得之結果即係其全域最佳化[4]審判結果。

A case with the result from the programmed[3] judgement based on the statutory[1] parameters[2] thereof is of the globally optimum[4] judgement result thereof.

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Notes:

[1]	法定者，法律也，乃時代之產物。各時代之法律，必不全然相同，實則民意更迭使然。民意者，民眾之意識形態也。惟查古時法律，要為統治者所創設，何來民意之有？蓋古時民眾未受啟蒙，聽信統治者而不知爭執，任憑其立法，又甘願受其統治矣。然民眾所不知、所任憑、所甘願者，亦屬民意之一環，故上開斷言，於理未有不合。	The word "statutory" means of laws, and the laws is an outcome of generation. The laws in each generations are partially different. They change with public will. The word "public will" means the ideology which the public believes in a generation. However, in the ancient times, the laws were mostly enacted by dominators, so was there any public will in the enactment of the laws? We consider that, in the ancient times, the public had not been enlightened, so they easily trusted their dominator, not knowing to argue with their rights, letting the dominator enact the law at his own will, willing to be reigned by him. However, the unknown, letting, and willing of the public are also kinds of public will, therefore, said assertion is sensible indeed.
[2]	實體法部分。	Of substantive laws.
[3]	訴訟法部分。	Of procedural laws.
[4]	或攀今比昔，以論法律之進步，純為人情所託，不為智識所採。各時代之法律，不可共量，故不得爭執，致確定判決在全域時空中已完成案件權利義務之最佳化分配。	Many people compare the laws in the present time and in the past time and conclude that, the laws are in progress, but in fact, the progress is an illusion from human feeling, not the reality with practical knowledge. The laws in each generations are incommensurable, so we shall not argue about their good and bad, thus, if a sentence becomes definitive, since it also becomes inarguable in history, we deem it having completed the optimum allocation of the right and the obligation for the very case in the global spacetime.

又離別一地 Leaving One More Place

他鄉故土欲往復，	They would like to go forth, and thought they would come back after all.
既有往者奚有復？	They went forth indeed, but did they, do they, or will they come back?
斯時已改空亦變，	In fact, they could not, because the time has shifted, and the space has changed as well.
浪跡無跡不歸路。	They could only track the way without any track about their memory, unreturnable.

都市人的假面之樂 Fun for Urbanite's Mask

都市人看穿彼此的假面，也看清那假面後的真意。他們望著彼此得體的假面，覺得舒服；笑著那暴露於外的真意，覺得有趣，享受雙重之樂。	All urbanites have discovered each other's masks, and have realized each other's true intents behind their masks. They look at each other's graceful masks, feeling comfortable, and laugh at each other's true intents exposing outside, feeling interesting, and enjoy the double fun.
故有下列情事之一者，稱不上都市人： 不配戴假面。 看不穿假面。 看不清真意。 不欣賞假面。 不接受真意。	Therefore, a person is not qualified as an urbanite, if he: does not wear a mask. cannot discover other's mask. cannot realize other's true intent. does not admire other's mask. does not accept other's true intent.

殊途同歸 All Roads lead to Rome

生而終隱陵藪，是出於功德，將得菩提也。	Who was born and lives isolatedly in the countryside until death must have accumulated lots of merits from his previous life, and will finally derive the wisdom of Bodhi.
生而終隱朝市，是出於福德，亦將得菩提也。	Who was born and lives isolatedly in the city until death must have accumulated a lot of fortune from his previous life, and will finally derive the wisdom of Bodhi as well.
出生兩極，而殊途同歸。知此者，不餒也。	People born in two extremely different circumstances can reach the same goal, as all roads leads to Rome. Who sees that will never give up.

天國籍之取得 Acquisition of Heaven Citizenship

天國，以神為最高權力及意思表示機關，而基於神體之圓滿不容分割，無權力分立之可能，與地上之國有別。	Heaven, of which God is the supreme organization for power and expression of intent, due to the perfection and indivisibility of the essence of God, is impossible for power division, and is different to the nations on earth.
天國之嚮往，成就於天國籍之取得。惟係行使何種權利所得？	Yearning for Heaven will be implemented by acquisition of Heaven citizenship. But what right is exercising in the case?
經查：人與天國，固為相對之兩造。	Firstly, we consider that, a person and Heaven are two parties against each other.
第查前開權利如係： 請求權、抗辯權者。惟非賴更超越之第三方無以裁判、執行，而為主張，了無實益。 支配權者，必需客體始得行使。惟上開客體倘係物化天國而得，有違人意；又倘係物化人而得，有違神意，洵無可採，今既無客體，要無支配之可能。	Secondly, we consider foresaid right as: a right to claim or right to defense. But without a transcendent third party to make a judgement and go on an execution, there is no actual profit when asserting them. a right to dominate, which shall be exercising with an object. But if said object comes from materializing Heaven, it is counter to a person's wish, as well as if said object comes from materializing a person, it is counter to God's wish, thus we cannot find any object in the case, and since no object is here, no domain is possible.
故除形成權外，別無其他。申言之，依神律對天國籍所定之要件，人以單方意思即得入不入天國。蓋意思不經表示，已為神所透視，使天國籍在自由心證形成之際，發生得喪。	Therefore, it cannot be any other rights than a right to form. Moreover, according to the requirement prescribed in God's laws, a person may enter Heaven or not by his one-party intent. Note that, an intent is unnecessary to be expressed, and is seen through by God, such that a person gets or loses his Heaven citizenship, just at the moment he forms his free evaluation.

宇宙恆等式 The Universal Equation

在後設意義上，宇宙依下列方式運行： 無序部之有序化率，等於有序部之無序化率。	Metameanningly, the universe functions as follows: The ordering rate of the disordering part equals to the disordering rate of the ordering part.
個體因其本徵函數之有限，僅可觀察宇宙形而下之一部，而誤認宇宙在至少一軸不對稱。	An individual, due to the limitation of his eigenfunction, can only observe a part of the universe, thus misunderstands that, at least one axis of the universe is asymmetric.

喪失責任能力人之處分原則 Principles for Measurement on People Losing Criminal Responsibilities

鞭刑，為保安處分[1]。

A caning is a rehabilitative measure[1].

被告因處於喪失責任能力[2]之狀態，犯下列各款情事之一[3]，而不罰者，法院得依被害人家屬之聲請，於宣示判決時一併諭知對被告定期施以鞭刑[4]及行刑之期日： 數行為致數人於死[5]。 強制行為致人於死。 凌虐致人於死。

If a defendant commits one of the following affairs[3] during the status of losing criminal responsibility[2], thus is guiltless, the court may according to the request from the victim's family notifies a periodic canning[4] applying to the defendant and the execution dates thereof when pronouncing the sentence: Causing deaths of several people by several behaviors thereto[5]. Causing death of a person by a compulsive behavior thereto. Causing death of a person by a maltreatment thereto.

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Notes:

[1]	保安處分，不為刑罰，為防止再犯之替代手段。	Rehabilitative measures are not criminal punishments, but alternative methods by which avoid recidivism.
[2]	已達負完全責任能力之年齡者，始有喪失責任能力之可能。喪失行為能力人，係指因精神障礙或其他心智缺陷，致不能辨識其行為違法或欠缺依其辨識而行為之能力者。喪失責任能力人之侵害行為，雖外觀上為犯罪行為，但因非出於故意或過失，依法不罰。	A person is possible to loss criminal responsibility, only if he reaches the age of complete criminal responsibility. A person losing criminal responsibility means a person who is, due to mental disorder or other mental defects, unable to recognize his behavior to be illegal or lacks ability to behave according to his recognition. An offensive behavior by a person losing criminal responsibility, even if it seems illegal in appearance, since it is a result of intention or negligence, is guiltless according to laws.
[3]	所列情事，均對被害人、家屬及社會造成莫大損失，縱被告因喪失責任能力屬可憐憫者，其一人之可憐憫，不及上開三者之可憐憫，爰對其施以鞭刑，滿足應報之常態，穩定社會之秩序，適屬穩當。	The listed affairs causes large damage on the victims, the families and the society, so even if the defendant, due to losing criminal responsibility, is thought to be pitiful, the pity of him is less than the pity of said three kinds of people, therefore, it is just proper for us to apply caning to him, to satisfy the retribution, and to stabilize the society.
[4]	喪失責任能力之人，如因精神障礙或其他心智缺陷，不能感受鞭刑之苦，則對其施以鞭刑，自無人道問題；如尚能感受鞭刑之苦，則使其體會被害人之恐懼及家屬之悲痛，重建其同理心，有助於其社會化，故為穩當。	If a person losing criminal responsibility, due to mental disorder or other mental defects, cannot feel the pain of caning, there is no humane problem for us to apply caning to him; if he can still feel the pain of caning, it is proper for us to help him to understand the victims' fear and the families' sorrow, to rebuild his empathy and to enhance his socialization.
[5]	既被告處於喪失責任能力之狀態，自不可謂其行為出於過失或故意，故此處所稱致死，僅係就客觀上被害人死亡而言。	Since the defendant is during the status of losing criminal responsibility, we shall not conclude that, his behavior is a result of intention or negligence, so the word "causing death" here is referred to the objective situation where the victims are dead.

智慧 Wisdom

智慧，有圓瑕之分，除阿耨多羅三藐三菩提為圓滿者外，均屬瑕智慧。	There are two kinds of wisdoms: the perfect wisdom and imperfect wisdoms, and except that Anuttara-Samyak-Sambodhi is the perfect wisdom, all other wisdoms are imperfect wisdoms.
瑕智慧，既不具有全域定義，應指定範疇，始予認定。其於自身範疇中，使功最小化而使價值最大化。蓋人見其利，順於本能而褒揚之。	Since imperfect wisdoms are not defined in the global domain, we shall specify a field for we to consider an imperfect wisdom. An imperfect wisdom minimizes the work and maximizes the value in its field. People looking at the profits from the imperfect wisdom will admire it by instincts.
又瑕智慧因其定義之狹隘，具有排他性。其擁護者，遇不相容之瑕智慧，宥於六根本煩惱而貶抑之。	Moreover, an imperfect wisdom is with exclusivity due to its narrow definition. Its supporter meeting with another inconsistent imperfect wisdom will criticize it due to the six fetters in their heart.
惟奠基以知識，登入高後設層，藉廣大視野總攬一切範疇，有瑕智慧之無瑕化，而證得阿耨多羅三藐三菩提。	However, if we rely on knowledge to enter a high metalayer to have an overview of all fields, we can perfect the imperfect wisdoms, and prove Anuttara-Samyak-Sambodhi.

體罰之排除 Exclusion of Physical Punishment

教育，既為使學生適於文明、合於法治，如採野蠻、非法之體罰，當然有違教育本旨，爰不得體罰。	Since education is to civilize and legalize students, the application of physical punishments, which are uncivilized and illegal, violates, of course, the purpose of education, therefore, no physical punishment shall be applied.
成年人，以其相對健全之身心，業難以承受體罰之身體上痛苦及精神上羞辱，則未成年人於成長中，更無以承受，可想而知。	Mature people cannot bear, with their relatively wholesome bodies and spirits, the body pain and the spiritual shame from physical punishments, then we can imagine that, immature people cannot even bear them during growing up.
未成年人應比照成年人，以權利之禁允、利益之賞罰管教之，要合法理。	We shall manage immature people as mature people, by allowance or restriction of their rights, or rewards or penalties of their interests, so as to fit in with laws and principles.

自由市場之房價收斂原則 Method for House Price Convergence in Free Market

地區之房價，應以法規設定下列雙上界，俾基於自由市場壓抑至合理價格： 第一上界：一人所有房屋逾一戶者，除當事人所指定之一戶外，其餘各戶課以平均租稅。 第二上界：空屋，課以平均租稅。	The house prices in a region shall based on free market be suppressed to reasonable prices by setting the following double boundaries by laws: The first boundary: if one possesses more than one house, an average rental tax shall be imposed on each of his houses, except the only one he specified. The second boundary: an average rental tax shall be imposed on any vacant house.
前項地區，得依中央或地方之政策劃定之。	The region in the preceding paragraph may be delimited according to a central or local government's plan.
第一項平均租稅，等於標的房屋附近租屋租金之平均值之十分之九；計算平均值所需之取樣，應依論理及經驗法則為之。	The average rental tax in the first paragraph is equal to nine tenth of the average of rental prices of the rented houses near the objective house; the sampling for evaluating the average shall be according to logic and experience.
租賃，應經登記。	A lease shall be registered.
原租約期滿而出租人未於一個月內塗銷租賃登記者，原承租人或新承租人得以原租約之條件承租之。	If an old lease expires and the lessor fails to cancel the lease register within one month, the old lessee or a new lessee may lease the house under same condition in the old lease.
房屋經塗銷租賃登記者，未逾一年，不得再為租賃登記。	To a house of which its least register is cancelled within one year, no lease register shall be redone.

股市 Stock Market

長線，係指以過去特定時點至現在時點為範圍之股價對時間之趨勢線[1]。	A long line means the trend line[1] of a stock price with respect to time within the period from a certain past time to the present time.
未來股價，扣除長線延伸至上開未來時點所得之偏值後，剩餘之變動不可預測。	A future stock price from which we subtract the offset derived by extending a long line to said future time remains variation unexpectable.
技術操作，純以前開變動之趨勢線為預測之基礎者，獲利期望值為零。	A technical operation which expects only based on the trend line of foresaid variation makes a profit with an expectancy of zero.
大戶之短線操作，主觀上與長線相關。但上開主觀未經客觀化[2]者，於預測未來股價不生助益。	A major stockholder's short line operation is subjectively related to a long line. However, said subjectiveness, before objectified[2], does not help for expecting a future stock price.

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Notes:

[1]	係函數。	It is a function.
[2]	即經公開而對世發生波函數崩塌。	That is, bringing about its wavefunction collapsing to the public through publication.

感動駐存法 Method to Keep an Emotion[1]

感動，應即時冷凍而冰覆之，使上開冰覆經刳剔重現上開感動。是以上開冷凍不以熄滅，反以駐存上開感動為目的；又倘不即時為之，則感動自然熄滅，無以駐存，乃至空虛。	An emotion shall be timely frozen with an ice shell, such that dissecting the ice shell revives the emotion. Here, the freeze is not to extinguish, but to keep the emotion; moreover, without timely freeze, the emotion will extinguish as a matter of course, and will not keep, and finally become in void.
之所以冰覆，以其冰冷之實體，喻於理則也，而以其披覆之作用，喻於形式也。綜觀全貌，實則後設命題也。	The ice shell is a metaphor to logic, for it is of an substance of its iciness, as well as a metaphor to form, for it is of a function of its coverage. In conclusion, the ice shell is a metaproposition.

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Notes:

[1]

甚慟香港之時勢，深覺感動之易逝，爰為此文，以資紀念。

I am moved by Hong Kong's tendency, and aware of my elapsing emotion, so I write this article for memory.

革命 Revolution

革命，非於有限系統，不可為之。	A revolution cannot occur out of a finite system.
革命係有限系統依次： 新增[1]相對實質命題。 並列[2]新命題群。 經鬥爭[3]新增後設命題。 取得後設上[4]安定。	A revolution occurs when a system does as follows in turn: Add[1] a relatively substantial proposition. Try to equalize[2] each proposition. Through a conflict[3] add a metaproposition. Metaistically[4] settle in.
對應於： 一部建設性。 全部破壞性。 一時鬥爭性。 向後安定性。	Corresponding to: the partial constructivity. the whole destructivity. the temporary conflictivity. the prospective stability.

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Notes:

[1]	藉激發或引進。	By stimulation or import.
[2]	並列，於有限系統中，非經褫奪原命題地位，不可為之。	An equalization in a finite system occurs only by deprivation of the statuses of the old propositions.
[3]	或曰依鬥爭之結果。	Or according to the result of a conflict.
[4]	後設主義地。	Of Metaism.

圍棋之深奧幽玄 The Mystery of Go

圍棋是一門經濟學，也是一門政治學。	Go is of Economics and of Politics.
棋盤縱19路，橫19路，共有361個交叉點。人工智慧必須計算361!、將近10^768個變化圖才能必勝，可是，動用宇宙所有資源，也不可能計算完畢，因此，圍棋沒有必勝法。不過，在局部範圍內，譬如：一個小角落的變化，則可能計算完畢。	A Go board has 19 vertical lines, 19 horizontal lines, and 361 cross points. If there is an artificial intelligence, it shall compute 361!, about 10^768 possibilities in order to certainly win the game, therefore, Go has no sure-fire way. However, in a local region, for example, in a small corner, we can still complete our computation of all possibilities.
由此可見，圍棋包括2種特性： 局部的確定性。 全局的不確定性。	This shows that, Go includes 2 properties: Local certainty. Universal uncertainty.
分別對應到圍棋的2種技能： 細算力，有賴於清楚的邏輯，以計算出唯一必然的路徑。 大局觀，有賴於豐富的經驗，以嘗試出可能最佳的變化。	Corresponding to 2 techniques for Go: Calculation, which depends on one's clear logic, in order to compute the only and the necessary route. Conception, which depends on one's plentiful experience, in order to discover a probably best possibility.
細算力和大局觀，即邏輯及經驗，都屬於經濟學的範疇。	Calculation and conception, logic and experience, all belong to Economics.
至於政治學，乃是「從眾多選項收斂為一」的抉擇過程。	While Politics is a choosing process which makes several choices converge into one.
若是老手對抗生手，由於邏輯及經驗相距懸殊，經濟學主導了全局的走勢，政治學便隱而不彰。唯有當雙方實力相當時，尤其當一方「局勢落後」時，圍棋的政治學就悄悄現身了。	In the case that a master versus a freshmen, since they are badly mismatch in the aspects of logic and of experience, Economics dominates the tendency of the game, and Politics tarnishes. Only when two parties are well-matched, but one is "in an inferior situation", can we feel Politics' influence.
試問，何謂「局勢落後」呢？固然是邏輯上絕望、經驗上也悲觀的情況，亦即，經細算力計算是死路一條、由大局觀判斷也是無力回天的情況，申言之，經濟學徹底失靈的情況。	What does it mean "in an inferior situation"? Without doubt, it means a situation which is logically desperate and experientially pessimistic, or a situation which is, by calculation, death and, with conception, doom, furthermore, a situation which Economics fails to work.
雖說邏輯與經驗已無用武之地，我們仍必須抉擇： 是爽快認輸？ 是繼續掙扎？ 是循規蹈矩，無疾而終？ 是不按牌理，放手一搏？ 是有勇無謀，橫衝直撞？ 是運籌帷幄，暗藏機關？	Even if logic and experience are invalid, we still have to make decisions: to resign at once? to keep struggling? to stick to the rules, and finally get lost? to make a breakthrough, and now bet on it? to ramp around? to deliberate a plot?
經這一連串的抉擇，便使「從眾多選項收斂為一」，故為政治學的範疇。而如何抉擇，則關係到當事人的價值觀： 認輸是一種解脫，卻難道不會遺恨千古嗎？ 掙扎是一種奮鬥，卻難道不懂善罷甘休嗎？ 如是種種。	Through such decisions, several choices converge into one, so the process belongs to Politics. And the way to make decisions is related to one's values: Resign is a kind of relief, but is it not regrettable? Struggle is a kind of endeavor, but is it not shameful? Something like that.
是故，學棋之人，思路之清晰，可想而知。他們在棋盤上思考著，在棋盤外也忖度著；在比賽中使勁，在人生中也賣力。你若不順著他們的眼光看向未來，你就休想看懂他們。	Therefore, we can expect that, those who learn Go shall be considerably considerate. They think much on the board, and also have many ideas out of the board; they try their best in their games, and also do all they can in their lives. If you do not look along their sight to the future, you cannot completely understand them.

文言文之樂 The Pleasure in Classical Chinese

我對文言文是樂在其中的。	I take much pleasure in classical Chinese.
我認為文言文有下列3項優點： 辭典艱澀。 章句冗長。 語意模糊。	In my opinion, classical Chinese has 3 advantages as follows: The words are complex. The sentences are redundant. The meanings are ambiguous.
這些怎麼會是優點呢？回顧古代，文人通常是衣食無虞之人。閒來無事，就必須設法殺時間。俗則飲酒作樂，雅則吟詩作對。	How do these become advantages? Reviewing in the ancient time, the intelligentsia usually lives in affluence and leisure, thus they may try something to kill the time, such as drinking in a vulgar way, or writings in an elegant way.
無論為文或讀文，辭典艱澀，便須上下斟酌；章句冗長，便須左右品味；語意模糊，便須前後推敲，故採文言文即可大殺時間。	Regardless of writing or reading, if the words are complex, we shall wrestled over them; if the sentences are redundant, we shall ponder on them; if the meanings are ambiguous, we shall deliberate about them, so we can easily kill the time when communicating in classical Chinese.
非空虛無聊到此等地步之人，是難以體會這種閒情逸致的。	Only the most bored ones realize the joy of it.

權力與權利 Power and Rights

先有權力（power），後有權利（right）。	We shall have power first, then we may have rights.
權利，顧名思義就是「受權力保障的利益」，沒有權力的人不可能享有權利。	Rights, by definition, are "the benefits guaranteed by power", and one without power is without rights.
權力（power）之來自於強力（force），猶如在物理中，電功率（power）之來自於電力（force），可見對西方人而言，兩者的因果互相類比。	Power comes from force, and we can compare it as, in physics, electrical power comes from electrical force. By this, we can see, to western people, these two causality are analogy to each other.
強力，即「強迫他人服從之力」，主要包括：暴力與財力，在巨觀上，就是軍事與經濟。何以這兩種力可以強迫他人服從呢？因為它們直接關係到人的生命：暴力可以致死，財力可以維生。	Force, which is "the capability that compel others to obey", mainly includes: violence and wealth, and macroscopiccally, they become military and economy. How can these two capabilities compel others to obey? Since they are directly related to people's lives: violence causes deaths, and wealth brings up lives.
然而，「進化者」只需要最少的暴力、最少的財力就能生存。生存之外，就是生活。他們追求「持存之美」。	However, "the evoluters" demand least violence and least wealth to make lives. Beside making lives, they make livings. They pursue "the beauty of standing".
於是，他們就從物質層昇華至至少第一後設層[1]。	Hence, they can ascend from the material layer onto at least the first metalayer.

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Notes:

[1]

參〈高密度社會之後設層疊〉。

Refer to The Metalayers for the Highly Dense Society.

蘋果公司的兩把刷子 The Two Skills of Apple Inc.

一群藝術家談論著作品的風格，令人興致索然。	Dull is that, artists are talking about their work styles.
一群工程師談論著產品的規格，也是令人興致缺缺。	Also, tedious is that, engineers are talking about their product specification.
惟若一群藝術家談論起了規格，或若一群工程師談論起了風格，必令人耳目一新。	However, fresh shall be that, artists begin to talk about specification, or that engineers begin to talk about styles.

與佛無緣之人 The People out of the Relation to Buddha

典：《大智度論》	Scripture: Great Treatise on the Perfection of Wisdom
卷：大智度初品中放光釋論之餘（卷第九）	Volume: (Same)
經文編號：T25n1509_p0125c05(01)-T25n1509_p0125c19(03)	Text number: (Same)
如說：舍衛城中九億家，三億家眼見佛，三億家耳聞有佛而眼不見，三億家不聞不見。佛在舍衛國二十五年，而此眾生不聞不見，何況遠者！	For example, in Sravasti City were 9 billion families, wherein 3 billion could see Buddha, another 3 billion could hear but could not see Buddha, and further another 3 billion could neither hear nor see Buddha. Buddha had lived in Sravasti City for 25 years, and there were still some people here who could neither hear nor see Buddha, say nothing of further people.
復次，佛與阿難入舍衛城乞食，是時有一貧老母立在道頭。	Then, Buddha and Ananda when into Sravasti City to beg for food, at that time, a poor old woman stood on the intersection.
阿難白佛：「此人可愍，佛應當度。」	Ananda said to Buddha: "This person is pitiful, so Buddha should relieve her."
佛語阿難：「是人無因緣。」	Buddha told Ananda: "This person is out of relation to Buddha."
阿難言：「佛往近之，此人見佛相好光明，發歡喜心，為作因緣。」	Ananda said: "When Buddha go near to her, she will see Buhhda's good and bright appearance, and will show a happy mood, to build a relation."
佛往近之，迴身背佛；佛從四邊往，便四向背佛，仰面上向；佛從上來，低頭下向；佛從地出，兩手覆眼不肯視佛。	When Buddha went near to her, she turned her back to Buddha; when Buddha went to her from four directions, she turned here back to Buddha in four sides, rising her head, looking upward; when Buddha went from the heaven, she lowered her head, looking downward; when Buddha emerged from the earth, she covered her eyes with her hands, unwilling to see Buddha.
佛語阿難：「復欲作何因緣？」	Buddha told Ananda: "Any way else to build an relation?"
有如是人無度因緣，不得見佛。以是故佛言：「佛難得值，如優曇波羅樹華。」譬如水雨雖多、處處易得，餓鬼常渴、不能得飲。	There were this kind of people, who could not see Buddha. Therefore Buddha said: "Buddha is hard to come by, as Udumbara's flower." As that, even if the rainy water is plenty, and is easy to get everywhere, those hungry ghosts remains thirsty, and cannot drink any of it.

言說與行動 The Speech and the Action

在日劇《HERO》第5話中，川原朝美（桜井幸子飾）說：「最不幸的，是被遺忘的女人。」[1]我覺得不只是被遺忘的女人，任何被遺忘的人都是最不幸的，彷彿不曾存在。	In the episode 5 of the Japanese drama HERO, Asami Kawahara (acted by Sachiko Sakurai) said: "The most pitiful one is the forgotten woman."[1] I think, not only a forgotten woman but also any forgotten person is the most pitiful one, as if he has never existed.
存在，包括：肉體的存在與精神的存在。要保有肉體存在過的證據，需要的是生兒育女；要保有精神存在過的證據，需要的是言說與行動。	The existence includes: the physical existence and the spiritual existence. To keep the evidence of the physical existence, one shall bear children, while to keep the witness of spiritual existence, one shall make speeches and actions.
然而，以愛因斯坦來說，他的父母是誰？兒女是誰？有人在乎嗎？他不朽的人格來自於他的種種言說與種種行動所構成的獨一無二的故事。	However, take Einstein for example, who are his parent? His children? Do anyone care about it? No, after all. His immortal character comes from his unique story constructed out of his speeches and actions.

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Notes:

[1]

原文：「一番不幸なのは、忘れられた女だと。」

The original sentence: "一番不幸なのは、忘れられた女だと。"

透過後設猜想之唯一救贖 The Only Salvation through the Metahypotheses

凡內省覺察自身之與世界處於對立，剎現自身之飄渺於虛空中舉足徬徨者，獨因瞻仰後設層疊之巍峨，確信真理之真理均為猜想，更藉若干詮釋分割並重組世界，使各信念受包絡而相容，俾拾回佇立[1]之憑依。

Everyone who through an introspection becomes aware of the alienation between himself and the world, hence suddenly realizes that he is rootless and helpless in the void, may only due to a look-up to the marvel of the metalayers strongly believes that, true is that, all truths are hypotheses, therefore by interpretations divides and reassembles the world, in order to envelop every faith and make them consistent, on purpose to find back the reliance to stand[1].

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Notes:

[1]

即持存。

It means to persist.

自傳與履歷 The Autobiography versus the Resume

應徵時，自傳是履歷的一部分；然而，打開百科全書，看看那些雋永的人物會發現，履歷是自傳的一部分。	When applying for a job, an autobiography is a part of a resume, but let us open an encyclopedia, looking those meaningful figures, we will find out that, a resume is a part of an autobiography for them.
重視物質的資本主義，為了有效生產，要求人們將自己標籤化為各種學經歷，以便評估、揀選、利用他們，就像對待家電用品，去斟酌它們的耗電量、續航力、保固期間等。	Capitalism, which emphases materials, for the purpose of efficient production, asks people to label themselves with their education histories and work histories, in order to simply evaluate, pick over and make use of them, as does to the appliances, caring about their energy consumption, electrical storage or warranty periods.
而學經歷這兩個詞，著實成為一種諷刺，因為人們完全忘記，或不願回想學習與經驗的「歷程」，只求得了「結果」。	How ironic are the words "education history" and "work history"? Since people have forgot, or does not want to review their "histories" during their education and during their works. All they got are the results of the histories.
這使得人們不擅於回答：「我是誰？」卻會流利地回答：「我是什麼？」事實上，第一個問題需要用自傳，亦即，整個人生來回答。	As a consequence, people are not good at answering: "Who am I?" But they can fluently answer: "What am I?" In fact, we shall answer the first question with our autobiographies, that is, our whole lives.

精神動力學 Psychodynamics

訊息波包經認知系統崩塌為認知結果，故認知系統為函數。	A message envelope through a cognitive system collapses into a cognizant result, so a cognitive system is a function.
本我、自我及超我可相容化表示為認知系統，且上開認知系統包括： 若干節點；其中，各上開等節點可以上開等節點之值為參數而以參數式表示之。 記憶陣列；其中，上開記憶陣列係用於記憶上開等節點之值，亦即認知結果，亦即已崩塌之訊息波包。	Id, ego and super-ego can be consistently expressed as a cognitive system, and the cognitive system includes: nodes, wherein each of the nodes can be expressed as parametric equations with the values at the nodes being the parameters. a memory array, wherein the memory array is used to memorize the values at the nodes, that is, cognizant result, that is, the collapsed message envelope.
是故，精神動力學係： 強可靠，若對象認知系統至少同構於已知認知系統，而以後者類比前者。 弱可靠，若對象認知系統之特定若干節點均以實部為主導項，而僅基於上開等節點分析對象認知系統之一部。	Therefore, Psychodynamics is: strong reliable, if the objective cognitive system is at least isomorphic to a known cognitive system, while comparing the latter to the former. weak reliable, if some nodes of the objective cognitive system is dominated by the real part, while basing on the nodes to analyze a part of the objective cognitive system.

《技術的追問》頁21，行9-11 Die Frage nach der Technik, page.21, lines.9-11.

馬丁·海德格爾著，孙周兴譯，《技術的追問》，頁21，行9-11。

「現代物理學的自然理論並不只是技術的開路先鋒，而是現代技術之本質的開路先鋒。因為那種進入到訂造著的解蔽之中的促逼著的聚集，早已在物理學中起著支配作用了。」

"Die neuzeitliche physikalische Theorie der Natur ist die Wegbereiterin nicht erst der Technik, sondern des Wesens der modernen Technik. Denn das herausfordernde Versammeln in das bestellende Entbergen waltet bereits in der Physik."

"The modern physical theory of nature is the pioneer not only of the technique, but also of the essence of the modern technique. For the provoking gather in the ordering unconcealment has ruled in physics."

「不只是」指明了，現代物理學的自然理論同時是技術與技術之本質的開路先鋒，而後者屬於形而上學。	"Not only" specifies that, the modern physical theory of nature is a pioneer of both the technique and the essence of the technique, wherein the latter one belongs to metaphysics.
「訂造著的解蔽」就是預約了的揭示。這種預約來自於人對滿足慾望的迫切，而這種迫切所「促逼著的聚集」就是自然理論。	"The ordering unconcealment" is the disclosure being ordered. The order comes from people's urgency of begin satisfied, and "the provoking gather" caused by the urgency is the theory of nature.
何以自然理論會遭受促逼呢？因為人將它當成揭示自然的工具，進而用於生產以滿足慾望。	Why is the theory of nature being provoked? Since people take it as a tool to disclose the nature, furthermore, to use it in production to satisfy them.
何以自然理論會在物理學中起著支配作用呢？其實，這種支配是人為的，是人透過自然理論支配物理學。既然自然理論是人為的，它充其量只是技術之本質的開路先鋒，而不是技術之本質本身，換句話說，它只是開啟了人對技術之本質的追問。	How can the theory of nature have ruled in the physics? In fact, the ruling is artificial, while it is people rule in physics by the theory of nature. As long as the theory of nature is artificial, it is at most a pioneer of the essence of the technique, rather than the essence of the technique itself, in other words, it just leads people to the question about the essence of the technique.
然而，這種追問呈現在「現代」物理學的自然理論的結果，不是單純的解蔽，而是訂造著的解蔽，因為這種解蔽並非來自於人對真理的渴求，而是來自於對滿足慾望的迫切。	However, the result of the question which shows in the "modern" physical theory of nature is not a pure unconcealment, but an ordering unconcealment, for the unconcealment does not come from people's eagerness for the truth, but comes from their urgency of begin satisfied.
再回顧「訂造著的解蔽」，既然這種解蔽是被訂造的，它就是人為的，不是本質的。可是人所欲解蔽的，無非是真理啊？由此可見，現代人在物理學的自然理論中所揭示的看似真理的東西，根本是人造之物。	Reviewing "the ordering unconcealment", as long as the unconcealment is being ordered, it is artificial, rather than essential. But what people want to unconceal is the truth, is it not? Here we see that, the thing seeming to be the truth which modern people have disclosed is just an artifact.

魏導的冰桶挑戰 Director Wei's Ice Bucket Challenge

漸凍人的冰桶挑戰活動，有人說變質了，魏德聖導演卻認為：「正面的盲從也無所謂。」這是他累積經驗所獲得的視野高度。	The activity of the ice bucket challenge of ALS (amyotrophic lateral sclerosis) has been popular in the whole wide world recently, and some people thought it being rotten, however, Director Wei, Te-Sheng had a different opinion, which he said: "It is okay if the fashion is constructive." Here I saw his high-level vision based on his well-experienced life.
回顧魏導的拍片計畫，他首先拍攝符合大眾胃口的《海角七號》，再引進嚴肅的《賽德克·巴萊》，再進一步推出熱血的歷史片《KANO》。如此逐步的深入，乃是高級的推廣手法，而漸凍人的冰桶挑戰活動也有異曲同工之妙。	Reviewing Director Wei's schedule for movie production, firstly he made a film Cape No. 7 to attract the population, then introduced Seediq Bale to discuss a serious topic, then carried on KANO to disclose Taiwan's secret history through an emotional story. It was a commercial trick that he added new matters step by step, and so was the activity of the ice bucket challenge of ALS.
很多人本來沒有聽過漸凍人，透過這個有趣的活動，可以認識到這個弱勢族群的存在。有了認識，才可能有重視，要循序漸進。是故，我們不宜用太嚴格的眼光去檢視這個活動，應盡可能給予肯定。	Since many people have not heard about ALS, by this interesting activity, they can be aware of this kind of minority. The awareness can bring up the attention, gradually improving the issue of ALS. Hence, we shall not look at the activity with strict eyes, but widely agree its contribution.

實在論第一命題組之演繹 The[1] Deduction for First Propositions of Realism

實在論第一命題組之演繹如次： 思。 思非我。 思非非我。 思我。 思，若且唯若，在。	The deduction for First Propositions of Realistic is as follows: Think. Think of non-myself. Think of non-non-myself. Think of myself. Think, if and only if, exist.
前開按如次： 思者，一念不覺也。 思非我者，妄想也。 思非非我，分別也。 思我者，執著也。 思、在之等價致生煩惱也。	The interpretations of the each proposition are as follows: Thinking is a confusion. Thinking of non-myself is a delusion. Thinking of non-non-myself is a distinction. Thinking of myself is an obsession. Regarding thinking as existence begins a vexation.

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Notes:

[1]

定冠詞顯示上開演繹之唯一性。

The definite article implies the uniqueness of the deduction.