Chinese: 吳爾軒的後設猜想
English: Narvis the Cloud's Metahypotheses
Japanese: ナルビスのメタ予想
Latin: Narvis Nubes Metahypotheses

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2014-03-30

自然老死聲明書
Natural Death Statement




茲聲明本人生命觀之絕對宗旨如次，俾利法律上判斷： Here I state my absolute principles for my life, for clarifying legal judgments, as follows:
§ 1
本人信仰佛教淨土宗，以自然老死為目標。 I believe in Pure Land Buddhism, and I will keep alive until natural death.
§ 2 I 本人在任何情況下均不自殺，不意圖自殺，不佯裝自殺。
 I will never commit suicide, intend to suicide, or pretend to suicide under any conditions.

II 前項自殺，係指任何致使自我死亡之積極作為[1]。 The word "suicide" in the preceding paragraph means any active actions causing death to myself[1].
§ 3 I 本人在任何情況下均不自我傷害。 I will never commit a self-harm under any conditions.

II 前項自我傷害，係指任何致使自我患有物理上疾病之積極作為。但不包括：
  1. 以醫學治療為目的之用藥或手術。
  2. 符合自我調節功能及自我修復功能之日常生活。
 The word "self-harm" in the preceding paragraph means any active actions causing physical diseases to myself. But it does not include:
  1. pharmacies or surgeries for medical therapies.
  2. daily activities under the self-adjustment function and the self-recovery function.

III 即使本人因治療失當或因生活不檢致死，非經調查不得排除他殺之可能。 Even if I dies as a result of an improper therapy or of an incautious activity, one shall not exclude the possibility of murder without investigation.


Notes:

[1] 倘為謀生不擇手段，乃佛教所不許，故在非常情況下不得已之消極不作為，應非屬自我傷害。 Buddhism forbids me to survive unscrupulously, so the helplessly passive inactions under specific conditions shall not deem self-harms.
作者： 於
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2014-03-27

中立之不可能
The Impossibility of Neutrality[1]



利慾薰心自身，無所謂對錯[2]；可是除了利慾薰心之外一無所有的傢伙，不符合「人」的定義[3]。 There is neither "right greed" nor "wrong greed"[2]; however, someone who is nothing but greed is not suitable for the name of "human"[3].
因而我面對利慾薰心的策略是：
  1. 身為「人類」，我放任它。
  2. 身為「人」，我抗拒它。
  3. 身為兩者的合成，我戰勝它。
 So whenever I come up against greed:
  1. as a "Homo sapiens", I overlook it.
  2. as a "human", I overcome it.
  3. as a combination of the two, I overwhelm it.


Notes:

[1] 本文標題，係啟發自台灣太陽花學運，實為本文內容之延伸。蓋凡屬人類者，中立於萬物鬥爭則無以倖存；凡屬人者，一旦宣告中立則言行陷於沉寂。誠然中立僅成立於霎那，故曰不可能。 The title is inspired by Sunflower Student Movement in Taiwan, and is extended from the content. It is that every Homo sapiens cannot survive in the conflict with the environment with his situation neutral, and every human can only speaks and acts in silence after he claim his situation neutral. So it is true that neutrality holds for a split second, wherein the impossibility shows.
[2] 利慾薰心乃功利主義之基礎，目的在謀取自身利益最大化。惟利益之有無，純屬主觀感受，不可客觀衡量，是以無所謂對錯。 Greed is the base of Utilitarianism, which drive us to pursue the maximum of our own interest. However, the interest is a subjective sense, rather than an objective evaluation, so we can imagine neither "right greed" nor "wrong greed".
[3] 人之定義，係採用漢娜·鄂蘭之定義。 The definition of "human" refers to the Hannah Arendt's definition.
作者： 於
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2014-03-25

思想的高牆
The High Wall of Thought



我的用字遣詞都有其根據，它們散布在無邊無際的書海及網際網路之海。它們之所以冷僻，蓋因它們的定義極為周延，它們的脈絡其來有自。我就是利用精密的言語構築一道難以跨越的高牆，確保我的訪客是我的嘉賓。 The words in my articles are tenable. You can find them in the sea of books or internet. They are strange to someone for their strict definitions and histories. I am therefore by such a precise language constructing a high wall hard to climb over, in order to guarantee my visitors are my guests.
作者： 於
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2014-03-17

絕望之禁止
The Desperation Ban



我將持續呼喊！直到人族的覆滅！ We shall keep calling! Until the creatural extinction!
我將持續吆喝！直到物類的破滅！ We shall keep yelling! Until the substantial destruction!
我將持續嘶吼！直到星群的殞滅！ We shall keep crying! Until the universal exhaustion!
我是處在無限時空中能量有限的超限原動力！ We are in the infinite spacetime, with finite energy, the transfinite power!
作者： 於 沒有留言:
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2014-03-15

視覺場連續原則
Visual Field Continuity Principles



創作，係指創作行為客體之成品[1]。 A creation means an object completed through a creative behavior[1].
創作具有一元視覺風格[2]。 A creation is with a unitary visual style[2].
相鄰創作之視覺風格不相容者，發生視覺場不連續。但經單層後設視覺理論可詮釋為相容者，不在此限[3]。 A visual field discontinuity occurs, if the visual styles of adjacent creations are inconsistent, except that they can be interpreted to be inconsistent by a single level metavisual theory[3].
公共空間發生視覺場不連續者，應合乎比例原則儘速更正其為連續[4]。 A public space is with a visual field discontinuity shall be revised for its discontinuity within proportionality as soon as possible[4].


Notes:

[1] 本項解釋如次：
  1. 半成品尚不具確定之視覺風格，此時檢討其視覺場連續與否，了無實益，故加以限定。惟創作行為客體雖未經創作行為主體宣告為成品，但可確定或合理推定創作行為將永遠中斷者，逕行視為成品。
  2. 創作所在地亦為創作。
 We explain this paragraph as follows:
  1. Since we cannot conclude an incomplete creation with a visual type, it is non-beneficial for us to criticize its visual field continuity, so that our critiques are further limited. However, we simply deem an objective as a result of a creation behavior a complete creation, if we can confirm or reasonably presume the creation behavior is permanently interrupted, even if the subject of the creation behavior have not declared that he has completed the creation.
  2. The location of the creation is also a creation.
[2] 創作具有多元視覺風格係不可思議之態樣，不予討論。 We cannot imagine a creation with a multiplex visual type, so we do not take it into account.
[3] 本項係本條之中樞，用以規範相鄰創作間須維持視覺場連續，避免不連續造成之突兀感，俾利真實呈現創作之美。 This paragraph is the key of this article, and is used to regulate the maintenance for the visual field continuity of adjacent creations, in order to avoid the impurity due to a discontinuity, on purpose to truly show the beauty of the creations.
[4] 本項解釋如次：
  1. 公共空間，係指不特定多數人可以人眼直接看見之空間。
  2. 修正適用於半成品，而更正適用於成品。
  3. 如在創作群中僅特定創作引起視覺場不連續，得僅更正該特定創作。
 We explain this paragraph as follows:
  1. A public space means a space where non-specific people can directly see through their naked eyes.
  2. An amendment is applied to an incomplete creation, while a revision is applied to complete creation.
  3. If a certain creation causes a visual field continuity in a creation group, we may revise the certain creation.
作者： 於
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2014-03-11

評語
Comments for Articles



閱讀作文，其：
  1. 一以貫之若干新知者，評曰：神來之筆。
  2. 循序漸進若干新知者，評曰：大開眼界。
  3. 引領新知者，評曰：妙趣橫生。
  4. 提點習知者，評曰：鞭辟入裡。
  5. 詳談習知者，評曰：獲益良多。
  6. 冗述習知者，評曰：駑鈍。
  7. 立論空泛者，評曰：可憐。
  8. 自相矛盾者，評曰：可笑。
  9. 冷嘲熱諷者，評曰：可悲。
 Reading an article, if it:
  1. links up several innovations, we conclude it as "fantastic".
  2. guides us step by step to several innovations, we conclude it as "amazing".
  3. imports an innovation, we conclude it as "inspiring".
  4. summarizes the common senses, we conclude it as "impressive".
  5. introduces the common senses, we conclude it as "worthy".
  6. spins out the common senses, we conclude it as "foolish".
  7. is shallow, we conclude it as "poor".
  8. is inconsistent, we conclude it as "ridiculous".
  9. is malicious, we conclude it as "tragic".
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2014-03-10

我的哲學
My Philosophy



我的皮膚是徐志摩，我的肉是馬克思，我的血是鄂蘭，我的骨架是羅素，我的骨髓是愛因斯坦，我的神經是康托爾，我的心是尼采，我的腦幹是康德，我的小腦是圖靈，我的大腦是維根斯坦，而我的精神是釋迦牟尼。 My skin is of Xu Zhimo, my flesh is of Marx, my blood is of Arendt, my skeleton is of Russell, my marrow is of Einstein, my nerve is of Cantor, my heart is of Nietzsche, my brainstem is of Kant, my cerebellum is of Turing, my cerebrum is of Wittgenstein, while my spirit is of Sakyamuni.
我對哲學的認知，是追隨維根斯坦在《哲學研究》[1]中所言：「哲學將一切事物簡單地置於我們眼前，既不解釋，亦不推論任何事物。——畢竟一切事物一覽無遺，沒有什麼好解釋的……我們又不妨將『哲學』這個名稱賦予先於各種新發現及新發明的那些可能的東西。」 My comprehension for philosophy follows what Wittgenstein said in his Philosophical Investigations[1]: " Philosophy simply puts everything before us, and neither explains nor deduces anything. —Since everything lies open to view, there is nothing to explain ... One might also give the name 'philosophy' to what is possible before all new discoveries and inventions."
而我則承襲了維根斯坦的工作：「目的在於合乎邏輯地澄清思想。」並將他「不關心」的參考來源[2]，加以搜索、列舉、援引。 And I keep on the works of Wittgenstein, which "aims at the logical clarification of thoughts." I search, list and cite those sources, about which he did not care[2].


Notes:

[1] Wittgenstein (1953). Philosophical Investigations, §126. (Same)
[2] Wittgenstein (1922). Tractatus Logico-Philosophicus, Preface. (Same)
作者： 於
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2014-03-09

詩書古訓
The Ancient Proverbs



倘若我們覺得詩書古訓一律狗屁不通，那麼以這種觀點，我們就是放屁現行犯。 If we take the ancient proverbs as garbage, in this view of point, we become criminals in flagrante delicto for garbage throwing.
在正經的學問方面，我習慣閱讀死人的文章，勝於活人的文章。 For formal studies, I am used to read the articles by the dead rather than the articles by the alive.
作者： 於 沒有留言:
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復甦的跡象
Prevision for Renaissance



人之所以窮愁潦倒者有四：
  1. 散漫。
  2. 疏於主張應得之報償。
  3. 為他人所構陷。
  4. 無助。
 There are 4 causes leading a person to fail:
  1. Laziness.
  2. Less claims for his wages.
  3. Traps.
  4. Helplessness.
相應之道：
  1. 勸勉之。
  2. 指導之。
  3. 應援之。
  4. 救濟之。
 The corresponding solutions therefor:
  1. To advice him.
  2. To guide him.
  3. To support him.
  4. To assist him.
作者： 於 沒有留言:
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2014-03-08

1-1-1 宇宙之存在
The Existence 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1節 Volume.1, Chapter.1, Section.1
現象⊃宇宙⊃宇宙之存在 Phenomena⊃The Universe⊃The Existence of the Universe
§ 1 宇宙之存在，由我思故我在一事證明。 The existence of the universe is proved by the fact "cogito ergo sum".
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往生的條件
The Requirement to the Land of Bliss



人在斷氣的霎那，心裡想著的是阿彌陀佛，就可以往生極樂世界[1]。 If a person is dying with his or her mind thinking of Amitabha Buddha, he or she may reborn in the land of bliss[1].
我覺得這個條件很有電腦程式的概念：輪迴就是迴圈，直到迴圈輸出滿足條件的數值，它才會結束、跳出。 I think this requirement is with the concept of computer programs: the transmigration is just like a loop, and it ends up and jumps out to the upper level, after it finally returns an expected value.
這個條件看似簡單，但仔細一想，這個條件是何其困難呢！想要做到這個，我們必須：
  1. 不意外暴死。
  2. 不失智。
  3. 不臥病在床，免得心生怨念。
  4. 死前一刻不被別人干擾。
 The requirement seems simple, but when we think over it, we find out how difficult it is! For we must be far from:
  1. a sudden death.
  2. dementia.
  3. chronic diseases, in order not to complain about.
  4. interrupters, while dying.
至於極樂世界存在與否，我們無法討論。 However, the existence of Amitabha's land of bliss is out of our consideration.


Notes:

[1] 《佛說阿彌陀經》：「若有善男子善女人，聞說阿彌陀佛，執持名號……是人終時，心不顛倒，即得往生阿彌陀佛極樂國土。」 Shorter Sukhavativyuha Sutra: "If a good man or a good woman hears of Amitabha Buddha, and carries on thinking of the name of Amitabha Buddha ... with his or her mind unconfused in the end of his or her life, he or she may reborn in Amitabha Buddha's land of bliss."
作者： 於
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我的個性
My Characters



我的行動是勢利的；我的言論是世故的；我的思想是清高的。 My action is utile, my speech is harmonic, and my thought is pure.
蓋其不勢利，無以留存；不世故，無以溝通；不清高，無以創造。 The reason is that, no preservation is without utility, no communication is without harmony, and no creation is without purity.
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2014-03-06

掉書袋的時機
The Time to Pedantize



從事學問的推廣、教學時，固然不可以掉書袋、以華麗虛浮的詞彙迷惑他人，畢竟我們的目的是讓別人聽懂、學會。 We shall not pedantize to confuse others with superficially exaggerative words when we are doing public education, since we aim for their comprehension and their practice after all.
然而，在表達前瞻性的論點時，請務必掉書袋！因為我們是站在廣大的學問基礎上，勉勉強強才稍微向前推進，我們實在沒有時間停下腳步一一解釋這些既有的學問。 However, we shall pedantize as much as possible when we are talking about a prospect! For we are standing on the wide bases of prior arts, barely going forward a little bit, we are really having no time to stop to explain those prior arts one by one.
就以這篇愛因斯坦的論文標題「基於黎曼度規和超距平移理論的統一場論」[1]為例好了，我們如果一一解釋黎曼度規、超距平移理論及統一場論這些專有名詞，不用到幾千頁幾萬頁，恐怕是難以說清楚講明白的。 Taking this Einstein's article title, "A Unified Field Theory Based on the Riemannian Metric and the Distant Parallelism"[1], for example, if we try to explain those terms such as Riemannian metric, the distant parallelism and the unified field theory one by one, we can hardly do it without thousands upon thousands of pages.
所以，想要了解先進的學問卻遇到瓶頸時，除了埋首充實自己以外，也沒有其他辦法。 In fact, we can only persevere in our studies in spite of hardships when we come up against a bottleneck in our way to advance.


Notes:

[1] Albert Einstein (1930). Auf die Riemann-Metrik und den Fern-Parallelismus gegründete einheitliche Feldtheorie. Mathematische Annalen, 102(1), 685-697.
作者： 於
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2014-03-04

就這樣吧
So Let It Be



每當我打算破口大罵，我發現自己也是半斤八兩；每當我準備大張旗鼓，我發現自己也是東倒西歪。我只好拍案道：「就這樣吧！」 Whenever I am going to flare up at one, I find myself Tweedledum and Tweedledee with him. Whenever I am going to press on one, I find myself reeling to and fro as him. So I cannot but pound the table, shouting: "So let it be!"
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2014-03-03

死亡的警覺
The Awareness of Death



當我們警覺到死亡迫近時，我們鎮定！我們從容！我們終於擺脫慾望的自由，得以主導自由的慾望！我們再不想要自私，我們再不想要自利，我們非常樂意去透支我們的剩餘價值！就將我們的所有，盡情地揮霍吧！盡情地灑脫吧！ When we are aware of death, just calm down! And take it easy! We are getting out of our free desire, leading our desire for freedom. We stop being selfish, we stop being egoistic, and we are willing to overdraw our surplus values! So let us spread all our possession casually! But elegantly!
我們實在已經一無所有，甚至我們連「我們」的名分也一併失去了——畢竟我們不需要！我們將成為「他們」，所以最好利用這僅存的片刻，好好描繪出夢想的雛形，而我們的方法是：放手吧！除了給予，還是給予！ Now we have nothing indeed, and we cannot call ourselves with the pronoun "we"——in the point of fact we do not need it. Since we are going to become "them", we better start drawing a draft of our dream, in this remnant moment, in a way that we let it go! Then we shall give, still give!
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2014-03-01

猜想之方針
A Direction of the Metahypotheses



敝人不肯冗述，別人也無暇細讀，茲參閱古今中外的先人足跡，乘興隨寫若干小品，試圖指引出人的方向。 I have no will to make a harangue, and others have no time to deliberate about it as well, so I just casually write a few essays, with references to the footprints of the eastern and western pioneers, trying to point out a human direction.
各篇文章均有中英對照，且兩者間有著微妙的差異，互相彌補語言天生的不足。 Each essay is done by Chinese and English, and between the translations are some interesting differences, in order to support each other, in view of the innativ limitation of languages.
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