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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2015-12-20

學習之存在主義
Existentialism of Study



存在主義云者,不為他者而存在,專為自身而存在。 Existentialism means not to exist for other, but to exist for self.
學習之存在主義云者,以其準用,不為他者而學習,專為學習而學習。 Existentialism of Study means, analogously, not to study for other, but to study for study.
然為他者而學習一事之所謂他者,乃學習而得;復為他者而學習一事,亦學習而得,故一切學習當然學習之存在主義。 However, the "other" in the action "to study for other" is known by study, while the action "to study for other" is also known by study. Thus, any study is of existentialism of study, of course.
既學習而得學習之樂,自不外乎後設。 Since it brings us the joy of study by study, it is certainly of meta.
後設之抽象,非學習又不可得,如是堆疊,豈不偉哉? The abstraction of meta can be known only by study, and thereby do you see the grand stack of the metalayers?

2015-12-01

1-2-6 生物
Creature



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2章第6節 Volume.1, Chapter.2, Section.6
現象⊃個體⊃生物 Phenomena⊃Individual⊃Creature
§ 1 生命,係個體本徵函數在閔可夫斯基時空中之映射。 A life is a map of an individual eigenfunction in Minkowski's spacetime.
§ 2 I 生物,係為前條映射之物。 A creature is a thing making the map in the preceding article.

II 生物,於開始為前條映射時出生;於終止為前條映射時死亡。 A creature is born when start making the map in the preceding article; it is dead when stop making the map in the preceding article.
§ 3 I 中樞,係生物為自我之映射之一部。 A central system is a part of a creature which making a map of a self.

II 軀體,係生物除中樞外之一部。 A body is the part of creature out of its central system.
§ 4
生物之軀體,除有下列情形之一者外,維持、重製或仿製該軀體:
  1. 受限於該生物之中樞。
  2. 該生物死亡。
  3. 客觀上不能。
A creature's body maintains, reproduces or imitates said body, except in one of the following conditions:
  1. It is limited to the creature's central system.
  2. The creature is dead.
  3. It is objectively unable.
§ 5
維持、重製或仿製自我所得之結果均為仿製自我。 Maintaining, reproducing or imitating a self only results in an imitated self.

2015-11-29

吳氏桃園國際機場賦
The Poetry of Taoyuan International Airport



來桃仔之佳園兮,伴百華之和融。 Come to the garden of peach,
and get into flowers.
擇吉日而興遊兮,遂久冀之遠行。 Choose a good day for trip,
and realize your dream.
登航天之首埠兮,乘巨鵬而舞空。 Enter the port to heaven,
and ride on a roc to sky.
御八風乎高翔兮,穿流雲所迷濛。 Fly high with winds,
and break through clouds.
現全地之靈景兮,嘆山水之輝映。 Look over the landscape,
and admire the magic of the nature.
處四季之同在兮,擁物產之豐榮。 Nose out the signs of season,
and prepare for goods.
撫身心以美饌兮,品茗茶以潤聲。 Comfort yourself by delicacies,
and quench your thirst by teas.
安棲遲而無憂兮,寄韶光於閒情。 Release your body,
and have a time of leisure.
隨交通之廣開兮,與四海之民風。 Set out from here,
and visit the world.
緣寶島之圓通兮,集文化於總成。 Keep in the variety of the island,
and welcome all cultures.

2015-11-26

飯麵惡鬥
The Rice and Noodles' Dogfight



以下並非寓言故事。 The following is not a fable.
島上居民,傳統上吃的是飯。長老都說,飯既好吃又營養,所以島民都偏愛飯。不料,飯放太久,發餿長蟲了,但是當時島上除了飯以外,沒有其他主食了。 In an island, people traditionally ate rice. The elders always told them, rice tastes good and is nutritious, so the people preferred rice very much. However, since their rice lay too long, it soured and had bugs, but unfortunately, at that time, except for rice, they did not have any other staple food in the island.
於是有些島民,或自製、或引進一些新主食。其中,麵,漸漸被推廣起來了。雖然長老都宣稱,麵有毒,會導致肝膽分裂,三令五申地禁止麵,不過不少島民經過屢次的嘗試而證實,麵頂多和飯一樣,放太久而發餿長蟲。如此,麵才成為島上與飯一樣大宗的主食。 Then, some people introduced some home-made or imported new staple foods. Being one of them, noodles gradually became popularized. Even if the elders claimed noodles are detrimental, which tear people's gall from liver, and thus the elders tried to ban noodles again and again, many people proved by experience that, noodles are no more than rice, they sour and have bugs if they lie too long. By this, noodles became as popular as rice in the island.
飯麵各有優缺點,而每位島民對於優缺點的著眼點也不盡相同。通常,營養是首要的考量,但是如果口感太糟、賣相太差,還是會受到排斥。 Both rice and noodles have their own advantages and disadvantages, and everyone has his own viewpoints for consideration. In general, nutrition is the first reason in such consideration, but for too disgusting or too ugly foods, people will still say no to them.
有些島民更偏愛飯,有些島民則更偏愛麵,這些都是個人的喜好;但是非飯不吃、或非麵不吃的島民,會被視為偏食;至於經常嚷嚷著,飯麵惡鬥,結果飯麵都不吃的島民,一來,大家都覺得,飯麵惡鬥聽起來很荒唐;二來,大家都擔心,他會不會餓死。 Some people prefer rice, and some people prefer noodles, and of course, it is up to them. While some people who only eat rice, or only eat noodles will be thought picky eaters. As for those who keep murmuring they hate the rice and noodles' dogfight, and thus refusing to eat any of them, people feel the rice and noodles' dogfight sounds ridiculous, as well as people are afraid he is going to starve.
好吃的飯麵,必須四處打聽,才知道在哪裡。聽說好吃的飯麵,必須親自品嘗,才知道真假。也不打聽、也不品嘗的島民,往往享受不到美食人生。 We shall seek and taste rice and noodles by ourselves, so that we can filter out the rotten ones, and get tasty ones, then join the food festival.
飯麵必須輪流著吃,才不會放太久而發餿長蟲。當然,也有可能,飯麵都發餿長蟲,這時,不妨改吃饅頭或麵包。 We shall eat rice and noodles by turns, in order to avoid them from lying too long, souring and having bugs. Of course, it is possible that rice and noodles sour and have bugs at same time. At this time, we can turn to steamed bun or bread.
如今,島上有飯、麵、饅頭、麵包、米粉、通心粉、燒餅、披薩等琳瑯滿目的選擇。除了少數島民抱怨,這樣太混亂以外,多數島民都覺得有豐富的選擇是好事。 Nowadays, there are rice, noodles, steamed bun, bread, rice flour, macaroni, pastry, pizza, and other dazzling choices in the island. Except for a minority who complain too many choices make them confused, a majority think it is good for them to have multiplex choices.

2015-11-24

學而時習之
We Learn and Often Practice



〈論語‧學而第一〉子曰:「學而時習之,不亦說乎?有朋自遠方來,不亦樂乎?人不知而不慍,不亦君子乎?」 In Studying, Analects, Confucius said: "We learn and often practice. Aren't we happy? A friend comes from a distant place. Aren't we joyful? We don't anger for people's ignorance. Aren't we a gentleman?"
重讀這篇,感觸良多。我覺得,這篇呈現出的是一種平實、純粹、清淨、怡然自得的生活。 Rereading this article, I get more feelings. I think, this article shows a simple, pure, peaceful, and contented life.
有飯可食、有衣可穿,愛物惜福;看看書、敘敘舊,知足常樂;乃至於進則仕、退則隱,一切隨緣。 A contented life is to thank for foods and clothes, to enjoy reading books and chatting with friends, to leave it to destiny whether to hold a post or not.
若將這篇看作什麼大聖大賢的大道理,那是過度解讀了。 We shall not overinterpret this article as if it brings up a sage.
其實,若人們都生活得怡然自得,實在也不必什麼聖賢之道了。或者說,聖賢之道,就是為了讓人們獲得怡然自得的生活。 Truly, if people are living contentedly, we don't need a sage, or, we need a sage just to help people to contented lives.
因此,這篇被安排在論語之開頭,卻也是全書之結論,可謂開門見山。若不能體會編者的這個提示,那是糟蹋了他的美意了。 Therefore, this article, being arranged at the beginning of Analects, is just the conclusion of the book. It comes straight to the point. We shall realize such tip given by the book's arranger, otherwise, we shall disappoint him a lot.
最要不得的是,反其道而行,自命聖賢,刻意兼善天下,反而干預了人們怡然自得的生活。 However, the most terrible thing is that, someone acts in a way opposite to this article. He, regarding himself as a sage, aims to benefit the world, but interrupts people's contented lives due to his unnatural actions.
這篇就是以描述這種怡然自得的生活,呈現出最透徹的人生觀。 We shall realize that, this article shows its most deep philosophy by describing such a contented life.

2015-11-22

何謂如來?
What is Tathagata?



如來,是佛的十大稱號的第一個稱號。 Tathagata, which means "thus having come" is the first one of Buddha's ten characteristics.
如來,顧名思義,就是「好像來了」,以量子力學的觀點而言,就是「處於來與不來的疊加狀態」。 Tathagata, as implied by the name "thus having come", means "as having come". In the aspect of quantum mechanics, it means "in a state being the superposition of having come and having not come".
《金剛經》云:「如來者,無所從來,亦無所去,故名如來。」來或不來、去或不去, 只是波函數的崩塌狀態,無法描述事物的全貌,它們有所偏狹,而不究竟圓滿,故如來非是。 Diamond Sutra says that, "Tathagata is neither having come from anywhere, nor having gone to anywhere, so it is called Tathagata." Having come, having not come, having gone or having not gone is only a collapsed state of a wavefunction. By only one of them, we cannot describe a full view of a thing. They are partial, but perfect, so Tathagata means none of them.
《金剛經》又云:「如來者,即諸法如義。」諸法如義,就是「各種性質都依循佛法」,而佛法是究竟圓滿的,它涵蓋了各種可能性。因此,如來就是「處於各種性質都處於各種可能性的疊加狀態的狀態」。 Diamond Sutra also says that, "Tathagata means in which all ways are such." Here, "all ways are such" means "all properties follow Buddhism". Since Buddhism is perfect, it covers all possibilities. Therefore, Tathagata means "in a state in which all properties are in a state being the superposition of all possibilities".
如來之定義,以符號表示如次:
∃T⇔(∃P⇔∃∪Pi∀i)∀P
其中,T為如來,P為特定性質,Pi為特定狀態,i為特定狀態編號。
The definition of Tathagata is symbolically expressed as follows:
∃T⇔(∃P⇔∃∪Pi∀i)∀P
Wherein T means Tathagata, P means a property, Pi means a state, and i means a state number.

有條件票票等值
Conditionally Equal Suffrage



慎思明辨之人,與道聽塗說、盲從迷信、貪財好賄之人,自不應票票等值,否則智痴相抵,不進反退。 A considerate person shall not have a voting right equal to that of a rumor believer, a blind follower, or a bribe acceptor, otherwise, the ignorance may cancel out the knowledge, and the society may backslide.
然我憲政至今,民智漸開,為立基多元,冀求方向,斯時票票等值,則有實益。 However, since we have carried out a constitutional country, up to now, the citizen's knowledge keeps raising, then it is beneficial for us to have equal suffrage, for realizing a multicultural future.

2015-11-15

1-2-5 意志
Will



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2章第5節 Volume.1, Chapter.2, Section.5
現象⊃個體⊃意志 Phenomena⊃Individual⊃Will
§ 1
意志,係自我之退化。 A will is the degenerate case of a self.
§ 2
自我,因自回饋而在特定時空不能特定其變數者,在該時空中無意志能力。 A self of which the variables cannot be certain at a certain spacetime due to its self-feedback lacks a will ability at said spacetime.
§ 3
意志之定義域及值域,時變或空變。 The domain and the range of a will are time-variant or space-variant.
§ 4 意志,其定義域或值域受羈束者,其意志力不完全自由;其等之一受羈束成一點者,其意志力完全不自由。 For a will of which the domain or the range is limited, its will effect is not completely free; for that of which one of them is limited to a point, its will effect is completely not free.
§ 5
自我,有下列情形之一者,無自由意志:
  1. 無意志能力。
  2. 意志力完全不自由。
  3. 意志之定義域或值域不由宇宙亂數器間接提供。
A self lacks a free will in one of the following conditions:
  1. It lacks a will ability.
  2. Its will effect is completely not free.
  3. The domain or the range of its will is not indirectly provided by the universal randomizer.
§ 6 I 意志之結果,不表示於世界者,不存在於世界。 A result of a will not expressed to the world is non-existent in the world.

II 意志之結果,至自我消滅時仍不及表示於世界者,即生世界上不存在性確定力。 A result of a will not expressed to the world even until the self's vanishment results in a prejudicial effect of its worldly non-existence.

2015-11-02

1-2-4 自我
Self



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2章第4節 Volume.1, Chapter.2, Section.4
現象⊃個體⊃自我 Phenomena⊃Individual⊃Self
§ 1
自我,係特定時空區域之阿賴耶識。 A self is an alaya-vijnana in a certain spacetime region.
§ 2 I 自我之終點與其後繼自我之起點不連續。 It is discontinuous where is the self's terminal point and its successive self's starting point.

II 自我與個體在時空上未必具有相同起訖。 A self and an individual does not necessarily have same terminal point or starting point.
§ 3 I 超我,非由觀察自我與非自我之不連續性,不可存在。 The super-ego can be existent only by observing the discontinuity between the self and the non-self.

II 超我,因前項觀察而為後設;其更後設者,仍視為超我。 The super-ego is of meta due to the observation in the preceding paragraph; the super-ego of even more meta is still deemed the super-ego.

2015-10-31

1-2-3 阿賴耶識
Alaya-vijnana



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2章第3節 Volume.1, Chapter.2, Section.3
現象⊃個體⊃阿賴耶識 Phenomena⊃Individual⊃Alaya-vijnana
§ 1
阿賴耶識,係宇宙本徵函數之一部。 An alaya-vijnana is a part of the universal eigenfunction.
§ 2 I 個體觀察個體本徵函數值所得之資訊,儲存於阿賴耶識。 An alaya-vijnana saves the information derived from observing by an individual the values of an individual eigenfunction.

II 前項儲存,係透過疊代改變宇宙本徵函數用以定義阿賴耶識之若干特定節點值,而重新定義阿賴耶識。 The save in the preceding paragraph is to redefine the alaya-vijnana by changing the values of the universal eigenfunction's certain nodes used to define the alaya-vijnana through iteration.

III 不同阿賴耶識,可儲存相同資訊。 Different alaya-vijnanas can save same information.
§ 3 I 阿賴耶識之初始條件,屬於不可觀察宇宙。 The initial conditions of an alaya-vijnana belongs to the unobservable universe.

II 除寂滅者外,阿賴耶識,時變或空變,直至非時變且非空變。 An alaya-vijnana is time-variant or space-variant until it is time-invariant and space-invariant, except for those of nirvanic ones.
§ 4 I 阿賴耶識,於非時變且非空變時,成為大圓鏡智。 An alaya-vijnana becomes the great perfect mirror wisdom when it is time-invariant and space-invariant

II 大圓鏡智,具有唯一性。 The great perfect mirror wisdom is unique.

2015-09-13

人格動態性
The Personality Dynamics



原則為人格之一部,故無原則者,其人格不能認存在。惟原則如附具相當理由,非不能時變或空變,〈原則之定義〉所謂:「隨時空之原則變化,以對上開變化亦存在原則為限,始無指摘之餘地。」旨趣在此。上開相當理由,實則後設原則也。 Principles are a part of personality, so one lacking principles cannot be deemed with personality. However, principles can still be time-variant or space-variant with reasonable reasons. This is what I have said in the Definition of Principle: "a temporary or spatial principle variation is not blamable, only if there is still a principle for said variation." Said reasonable reasons are actually metaprinciples.
後設原則固能支持原則變化,但滿足羅素悖論之原則應排除於後設原則之集合,要屬當然。 Metaprinciples can support principle variation, but principles satisfying Russell paradox shall be excluded from the collection of metaprinciples, of course.

2015-09-02

文明國家之四大原則
The Four Principles of Civilized Country



文明國家,以自由、民生、民主、法治為四大原則,而以自由為終極的依歸,至於民生、民主、法治,都是為了自由而存在。 A civilized country has four principles, liberty, welfare, democracy and constitution. Liberty is our ultimate target, while welfare, democracy and constitution are all for liberty.
我們追求自由,但若沒有民生,則生活勞苦,何來自由呢? We pursue liberty, but without welfare, lives will be poverty, not to mention liberty.
若沒有民主,則資源壟斷,何來民生呢? Without democracy, resources will be monopolized, not to mention welfare.
若沒有法治,則人情牽拖,何來民主呢? Without constitution, treatments will be unfair, not to mention democracy.
透過以上的反詰,我們了解:為了自由,才需要民生;為了民生,才需要民主;為了民主,才需要法治。四大原則有因果關係。 Thus, we conclude by contradiction that, we need welfare for liberty; we need democracy for welfare; we need constitution for democracy. There are relations among the four principles.
然而,為了法治,不免犧牲極小部分的自由、民生、民主,但完全犧牲,就本末倒置了。 However, we cannot avoid sacrificing a little liberty, welfare and democracy for constitution, but it is wrong to sacrifice all of them.
為了民主,不免犧牲極小部分的自由、民生,但完全犧牲,就本末倒置了。 We cannot avoid sacrificing a little liberty and welfare for democracy, but it is wrong to sacrifice all of them.
為了民生,不免犧牲極小部分的自由,但完全犧牲,就本末倒置了。 We cannot avoid sacrificing a little liberty for welfare, but it is wrong to sacrifice all of it.
四大原則,有其順序,不容顛倒錯亂。 The four principles is ordered shall be ordered in this way.

2015-08-16

訃詩悼祖母
The Obituary Poetry for Grandmother



祖母昨夜猶慈笑, I still remembered grandmother's smile last night,
遽聞今朝永清淨。 Suddenly I hear her forever goodbye this morning.
塵寰叵測人不堪, The world is too unexpectable for human to bear it,
只願三聖來接應。 So I wish Buddha leads her to the Western Pure Land.

2015-08-03

公共參與之務實性
The Pragmatism of Public Participation



縱處高後設層資源之無虞,如任憑低後設層資源之掏空,唯恐層疊不能承受,隨同坍方,付之烏有。 Even if one is in a high metalayer of plenty resource, if he let alone the resources of the low metalayers being tunneled away, he shall be afraid of swaying and collapsing into ruins together with the layers, which are beyond their support.

2015-07-29

炫耀之兩難
The Dilemma of Showing Off



炫耀財富者,人以為勢利;其不炫耀者,則人以為寒酸。 If we show off our property, people think us snobbish, but if we do not do it, people think us poor.
炫耀知識者,人以為造作;其不炫耀者,則人以為愚痴。 If we show off our knowledge, people think us pedantic, but if we do not do it, people think us ignorant.
炫耀容貌者,人以為膚淺;其不炫耀者,則人以為平庸。 If we show off our looks, people think us shallow, but if we do not do it, people think us vulgar.
炫耀遊歷者,人以為閒蕩;其不炫耀者,則人以為孤僻。 If we show off our trips, people think us idle, but if we do not do it, people think us solitary.
此炫耀之兩難也,蓋皆不過一己之私。 These dilemmas of showing off are here, since these behaviors are our own affairs.
如將財富,分享於人;如使知識,流布於人;如藉容貌,問候於人;如以遊歷,熱絡於人,則寡眾盡歡,有褒而無貶也。 If we share our property with others, if we propagate our knowledge to others, if we encourage others by our looks, or if we invite others into our trips, everyone shall be happy, and shall not criticize but appraise these behaviors.

2015-07-26

地球之孤獨
The Solitude of the Earth



令他地球處無數光年,惟傾人力所不能及,祇是兩相遙望,莫非悵然。且他地球於光景及此之時,復經無數年紀,如今影像,不過從前,所以已見之友,必已去焉;未見之友,未必無焉,是吾友之不契,唏噓之落落。 Even if there is another earth at a place several light-years away, since we cannot meet with it by human effort, we can only look at each other distantly, and this makes us depressed. Moreover, the other earth, when its light arrives here, must have gone through several ages, and its scene we see now is its past scene, thus, if we see a friend there, he must have left; if we do not see a friend there, there must not have been none, and this makes us sigh, for we keep missing each other, again and again.

2015-07-24

執著不能
Persistence Disabled



人在物去只無奈, As the people are here, while the things have left, I feel tired.
物在人去更感慨, As the things are here, while the people have left, I feel bored.
人且不在物且去, As the people have not been here, as well as the things have left,
始覺當下空餘白。 I begin to be aware the presence remains nothing but empty.

2015-07-19

世界上存在性
Worldly Existence



意志不表示於世界者,不存在於世界。 A will not expressed to the world does not exist in the world.
意志至自我消滅時仍不及表示於世界者,即生世界上不存在性確定力。 A will not expressed to the world even until the self's vanishment results in a prejudicial effect of its worldly non-existence.
物理上存在者,仍因不確定表示,而不確定存在於世界。 A physical existence still uncertainly exists in the world if it does not certainly express itself.

2015-07-13

判處死刑應否論究教化之可能?
Shall We Discuss the Possibility of Repentance before Sentencing a Capital Punishment?



社會依民意設立刑罰,無非為社會之續存。人因社會化不完全而犯法,致入罪服刑,雖甚憐憫之,僅得依法減免之,否則社會勢必動盪。是社會之自決,有所犧牲,不得已也。 The society has established the criminal punishment according to the public will on purpose of society's sustainability. We feel sorry for an incompletely socialized person committing criminal, being sentenced guilty and thus being punished, but we may only reduce or remit his punishment according to the laws, otherwise, the society will be in chaos. Within the society's decision, we cannot help but make a sacrifice.
刑罰除有教化之功能外,尚有應報之效果,故教化之可否與應報之應否,應併予審酌。倘應報之應然已趨於無限,再論究教化之可能,實屬多餘。 The criminal punishment has not only the function of repentance but also the effect of retribution, so we shall consider both the possibility of repentance and the necessity of retribution before sentencing a criminal punishment. However, if the necessity of retribution approaches to infinity, it becomes superfluous to discuss the possibility of repentance.
被告殺害[1]恩人、陌生人,已經確證[2]者,應受無限之應報,無庸論究其教化之可能,即得判處死刑。至於被告受被害人身體上或精神上凌虐,進而起意殺害之者,其應報之應然既為有限,則其教化之可能,即有論究之必要。 A defendant clearly proved[2] killing[1] his benefactor or a stranger shall deserve infinite retribution, so we may sentence him to a capital punishment without discussing the possibility of his repentance. While in the case of a defendant suffering physical or mental abuse from the victim and thus killing the victim on purpose, since the necessity of his retribution is finite, it becomes necessary to discuss the possibility of his repentance.



Notes:

[1] 過失致死,不在此限。 It does not include negligently causing death.
[2] 尤應注意「確」字。 Notice the word "clearly".

2015-07-07

專業之威信
The Prestige of Profession



專業之認定,依法律;無法律者,依習慣。但政治之運作[1],無專業可言。 A profession affair shall be certified by laws; if there is no law, by customs. But the works of politics[1] cannot be professional.
質疑專業,應具名並附具理由,始得為之。 A person shall show his name and give a reason when he doubts a professional affair.
前項理由,應包括下列各款之一:
  1. 質疑人為該種專業人員者,其意見。
  2. 質疑人諮詢該種專業人員者,該專業人員之姓名及意見。
  3. 質疑人查詢該種專業文獻者,該專業文獻之資訊及引文或引文標示。
The reason in the preceding paragraph shall include one of the following items:
  1. For the doubter being a professional in regard to the affair, his opinion.
  2. For the doubter having sought advice from a professional in regard to the affair, the professional's name and opinion.
  3. For the doubter having searched a guide from a document in regard to the affair, the document's information, and the quoted passage or the indication of the quoted passage.
質疑違反第二項規定者,視為[2]誣疑;其意見,視為無理由。但擬制之效力,於瑕疵補正時解除之。 A doubt violating the prescription in the second paragraph shall be deemed[2] a false doubt; the opinion in the doubt shall be deemed meritless. But the effects of the deems shall be rescinded when the defects are corrected.
專業受誣疑人介入者,即非專業,其致生損害時,專業人員視為無過失。 A professional affair interfering by a false doubter becomes an unprofessional affair, and when it causes damages, the professional shall be deemed not of negligence.



Notes:

[1] 政治之研究,尤有專業可言。 The researches of politics can still be professional.
[2] 視為,不得推翻。 A deem is an irrebuttable presumption.

2015-06-26

後設資格
The Metaqualifications




立足雖不穩固於某後設層者,尚得許其登足於該層之上層,俾饒益世界。惟若許其更登足於該層之再上層以上,唯恐層疊不能承受,盡皆坍方,付之烏有。 One who stands unsteadily in a metalayer is still allowed to ascend to the upper layer on the layer, in order to enrich the world. However, in the case he is allowed to ascend to an even upper layer on the layer, we are afraid that the layers are beyond their support, swaying and collapsing into ruins.

2015-06-21

競爭力之有效範圍
The Effective Range of Competitiveness



現代資本主義盛行,「競爭力」一詞,一呼百應。然而,「競爭力」並非萬靈丹,它只適用於特定領域。我們必須謹慎地使用這個詞,以免發生謬誤。 In the present time, when Capitalism is popular, the word "competitiveness" resonates with many people. However, "competitiveness" is not almighty, and it only applies to a certain field. We must use this word carefully, or we may become a joke.
「競爭力」適用於什麼領域?我以排除法進行思考: What field does "competitiveness" apply to? I consider this question by exclusion:
雖然體育有強弱之分,但是我們沒有聽過「體育競爭力」的說法,畢竟體育是在突破肉體的極限,它的目的不是競爭。 Even if we can distinguish the strong from the weak in the field of sport, we have never heard of "sport competitiveness", since sport is to break through the limit of body after all, not for competition.
雖然藝術有美醜之分,但是我們沒有聽過「藝術競爭力」的說法,畢竟藝術是在表達心靈的感受,它的目的不是競爭。 Even if we can distinguish the beautiful from the ugly in the field of art, we have never heard of "artistic competitiveness", since art is to express the feeling of heart after all, not for competition.
雖然科學有進退之分,但是我們沒有聽過「科學競爭力」的說法,畢竟科學是在分析事物的因果,它的目的不是競爭。 Even if we can distinguish the fast from the slow in the field of science, we have never heard of "scientific competitiveness", since science is to analyse the causality of things after all, not for competition.
雖然品德有優劣之分,但是我們沒有聽過「品德競爭力」的說法,畢竟品德是在維持人際的和諧,它的目的不是競爭。 Even if we can distinguish the good from the evil in the field of morality, we have never heard of "moral competitiveness", since morality is to keep the harmony of society after all, not for competition.
雖然文化有大小之分,但是我們沒有聽過「文化競爭力」的說法,畢竟文化是在增添生活的丰采,它的目的不是競爭。 Even if we can distinguish the the major from the minor in the field of culture, we have never heard of "cultural competitiveness", since culture is to enrich the delight of life after all, not for competition.
到此為止,我認為「競爭力」一詞專指「經濟競爭力」而言,它只適用於人類活動的極小範圍。我們不必過度執著於它,以免忘記世界的多元、宇宙的廣袤。 So far, I think, the word "competitiveness" is specified to "economic competitiveness", and it only applies to a minimum range in human activities. We shall not be obsessed with it, or we may forget the variety of the world and the infinity of the universe.

2015-05-23

2-3-1 因果
Causality



回到目錄《後設猜想篇章節》 Back to the menu, The Table of Content of The Metahypotheses.
第2篇第3章第1節 Volume.2, Chapter.3, Section.1
運作⊃轉移⊃因果 Application⊃Transition⊃Causality
§ 1 I 因,係特定事物之集合。 A cause is a set of certain things.

II 果,係因之映射。 An effect is the mapping of a cause.
III 前項映射,未必時變或空變。 The mapping in the preceding paragraph is not necessary to be time-variant or space-variant.
§ 2
因與果,可分別具有特定範圍之海森堡不確定性。 A cause and its effect can have Heinsberg's uncertainties with certain ranges, respectively.
§ 3 I 因果集合,係若干因與若干果之集合。 A causal set is a set of causes and effects.

II 因果路徑,係具有特定偏序關係之因果集合。 A causal route is a causal set with a partially ordering relation.
§ 4 I 觀察,在已發生後不影響事物之海森堡不確定性。 An observation has no influence on a thing's Heinsberg's uncertainty after it happened.

II 由觀察因果路徑之一部所推定之因果路徑與已發生之因果路徑相同者,該觀察為完全觀察;其不同者,該觀察為不完全觀察。 If the causal route conjectured by an obersevation on a part of a causal route and the happened causal route are same, said observation is a complete obeservation; if they are different, said observation is an incomplete observation.
§ 5 I 因果路徑,非由自由意志,不可改變之。 A causal route can be changed only by a free will.

II 前項改變前後之因果集合,至少具有一不同偏序關係。 The causal sets before and after the change in the preceding paragraph have at least one different partially ordering relation.
§ 6 I 因果節點,係自由意志所可改變因果路徑之時空點。 A causal node is a space-time point at which a free will can change a causal route.

II 因果節點之集合,在因果路徑上未必離散。 A set of causal nodes is not necessary to be discrete.

2015-05-17

唯物者之交往條件
The Materializer's Date Conditions



就物之質、量設定條件於交往對象者,實已物化眾人。此類唯物者[1],非主觀上自我物化,不能維持觀念之自洽,又因其觀念之狹隘,不能覺察人格之美,更已客觀上自我物化,則此類主客觀上皆物化者,應不享有權利能力[2]。 One who sets conditions for a date object based on the qualities or the quantities of things has actually materialized people. This kind of materializer[1] can only maintain the consistency of his concept by subjectively self-materialization, and also, he has been objectively self-materialized, since he cannot recognize the beauty of personality, due to the illiberality of his concept, and as a result, this kind of subjectively and objectively materialized one shall not enjoy the human rights[2].
人與物[3],不能交往,要屬當然。 Of course, a person cannot date a thing[3].



Notes:

[1] 唯物者與唯物論者,尚有差別:前者無思想,後者有思想。 A materializer and a materialist are different: the former is thoughtless, while the latter is thoughtful.
[2] 不是人,故應剝奪其權利能力,將其論為禽獸,甚或產物。 He is not a person, so we shall deprive his human rights, and regard him as an animal or a product.
[3] 指唯物者。 It refers to a materializer.

2015-05-11

神馳賦
The Poetry of Drifting



從青澀之狂動兮,逐曠野至無邊。 Follow the youthful desire,
and speed up the driver.
令熾熱之暴泛兮,嚮群星而不厭。 Feel the burning heart,
and catch up the meteors.
沐應許之輝光兮,自迸發其璨然。 Immerse in lights of promise,
and turn into a shiner.
流傳說之風采兮,更焦渴於永遠。 Leave a tale of marvel,
and carry on forever.

正常、異常、合法、非法之評價
The Evaluations of Normality, Abnormality, Legality and Illegality



【正常者之實體上積極評價】

[Substantially Active Evaluation of Normality]

正常者[1],無聊也。 Normality[1] is boring.

【非法者之實體上消極評價】

[Substantially Passive Evaluation of Present Illegality]

非法者[2],無以苟同也。但現在非非法者,不在此限。 Illegality[2] is disagreeable, except that it becomes legal at present.

【合法之異常者之實體上積極評價】

[Substantially Active Evaluation of Legal Abnormality]

合法之異常者,世界之所以有趣也。 Legal abnormality makes the world interesting.

【滿足後設上完備性之評價擬制】

[Evaluation Fiction for Metacompleteness]

自得其樂者,除以非法為有趣者外,以合法之異常者論。 Who finds joy in his own, except who is interested in illegality, is deemed with legal abnormality.



Notes:

[1] 正常者,當然合法。 Normality is legal, of course.
[2] 非法者,當然異常。 Illegality is abnormal, of course.

2015-05-05

抱怨之類型
Types of Complaint



法律上抱怨[1],可能解消抱怨標的。 A legal complaint[1] is possible to resolve the complaint subject.
非法律上抱怨,而使對造情理上屈從者,可能解消抱怨標的。 A non-legal complaint which makes the opposite party sentimentally give in is possible to resolve the complaint subject.
抱怨,不能解消抱怨標的,又不能紓壓[2]者,了無意義;甚至打擾傾聽人者,應不為之。 A complaint can neither resolve the complaint subject nor give a relax[2] is meaningless; furthermore, if it suffers the listener of the complaint, we shall not do it.



Notes:

[1] 例如:請願、訴願、訴訟。 For example, petitions, appeals or litigations.
[2] 抱怨如可紓壓,非無實益。惟抱怨如更添壓,應認不智之舉。 If the complaint can give a relax, there is still some real advantage. However, if the complaint brings about more pleasure, it is unwise to do it.

2015-05-03

學習動機之評價
The Evaluation of the Motives of Study



下列學習動機,順次評價之:
  1. 存在主義式學習:
    純粹求知之主動學習。
  2. 功利主義式學習:
    經濟目的之主動學習。
  3. 唯物主義式學習:
    目的異化之被動學習。
  4. 不學習。
The motives of study are orderly evaluated as follows :
  1. Existential study:
    Active study with pure curiosity.
  2. Utilitarian study:
    Active study with economic purpose.
  3. Materialistic study:
    Passive study with purpose alienated.
  4. No study.

2015-04-26

論霸凌
On Bullying



【霸凌之定義】

[The Definition of Bullying]

霸凌,係指下列情事之一:
  1. 無理由[1]而損害當事人。
  2. 有理由而損害當事人過當[2]。
Bullying means one of the following affairs:
  1. To damage a person for no reason[1].
  2. To overly[2] damage a person for reason.

【霸凌之客觀原因】

[The Objective Reason for Bullying]

霸凌,肇因於個體或群體欲展現其主觀上[3]生物優質性,而否定特定特別[4]個體或特定特別群體。 Bullying is caused by the denial of a certain special[4] individual or a certain special colony by an individual or a colony which wants to show the subjectively[3] biological superiority thereof.

【霸凌之效力】

[The Effect of Bullying]

霸凌,有害於生物多元性。 Bullying is detrimental to biological variety.

【霸凌之判斷】

[The Determination of Bullying]

在生物優質性與多元性之競合下,應依〈保有群體多元性之個體維生閥值設定〉判斷損害之必要性。 In a conflict between biological superiority and biological variety, we shall determine the necessity of damage according to The Individual Living Threshold Setup for Preserving the Colonial Variety.



Notes:

[1] 包括:理由不備及理由不適當。 Including the cases in which the reason is short and the reason is inappropriate.
[2] 不符比例原則。 Out of proportionality.
[3] 自以為。 Self-righteously.
[4] 包括:特別優質及特別劣質 Including specially good and specially bad.

2015-04-21

論意志
On Will



【意志之定義】

[The Definition of Will]

意志係函數,且隨時變化。 A will is a function, and is time-variant.

【意志力之主觀範圍及客觀範圍】

[The Subjective Boundary and the Objective Boundary of Will Effect]

意志之定義域及值域,隨時變化。 The domain and the range of a will are time-variant.

【無自由意志(一)——意志能力不具備】

[Non-free Will (1) —Lacking of Will Ability]

系統,其因自回饋而在特定時間不能特定其變數者,在上開時間既非意志,當然不認為自由意志。 A system of which the variable cannot be specified at a certain time due to its self-feedback is not deemed a free will at said time because it is not even a will.

【無自由意志(二)——意志力不自由】

[Non-free Will (2) —Non-freedom of Will Effect]

意志,其定義域或值域受羈束者,既非自由,不認為自由意志。


A will of which the domain and the range are limited is not deemed a free will because it is not free.

2015-04-16

殺人的精神病患得如何處置?
How to Deal with a Psychotic Killer



我國《刑法》明文規定:「行為時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,不罰。」因此,殺人的精神病患是無罪的。 The Criminal Code prescribes that, "it is guiltless for a person who is unable to recognize his behavior to be illegal or lacks ability to behave according to his recognition, due to mental disorder or other mental defects during his behavior." Hence, a psychotic killer is guiltless.
然而,病情嚴重到會殺人的精神病患,還算是人嗎?如果他還算是人,他就應該負起人的責任;如果他已經不算是人,他就是產物。 However, shall a psychotic killer being so serious that he kills people be deemed a person? If he shall be deemed a person, he shall take the responsibility as a person; while if he shall not be deemed a person, he shall be deemed a product.
人們對危險到會殺人的產物,總會先嘗試修復它;無法修復它的話,只好毀棄它,以免它再度殺人。這是理所當然的。ˊ Dealing with a product being so dangerous that it kills people, we always try to repair it at first, but if we cannot repair it, we cannot help but destroy it, to avoid it from killing people again. This is reasonable.
殺人的精神病患,經過治療出院後,再度殺人的話,顯然證明它無法被修復,因此,它應該被毀棄。 If a psychotic killer treated kills people again after leaving the hospital, it proves it is irreparable, and it shall be destroyed.
而我們毀棄殺人的精神病患的方法,並非將它處死,只是剝奪它的生命。兩者的差別,可參考〈死刑(其之二) By the way, the method to destroy a psychotic killer is not a capital punishment, but a deprival of its life. Check The Capital Pushement (Part2) to see the difference between the two.

2015-04-14

何謂後設?
What is "Meta"?



例如:「書」中書,在本書中,復收錄別書,則本書即後設書也。 With regard to a "book" of books, the book in which other books are collected is a metabook.
例如:「劇」中劇,在本劇中,復表演別劇,則本劇即後設劇也。 With regard to a "drama" of dramas, the drama in which other dramas are played is a metadrama.
例如:「夢」中夢,在本夢中,復遊歷別夢,則本夢即後設夢也。 With regard to a "dream" of dreams, the dream in which other dreams are experienced is a metadream.
後設,乃形式之自包絡。 Meta is a form covering itself.
又觀念世界以「世界」之形式包絡實體世界,故凡觀念皆後設,且當然後設猜想。 Moreover, since the conceptual world covers the real world by the form of "world", every concept is of meta, and of course, a metahypothesis.

2015-04-08

學習的目的
The Purpose of Study



學習,終究是為了使甚微小而孤獨者[1]認識蟲魚鳥獸、草木花果之動靜,乃至於山河、海陸、天地、群星、宇宙之過去、現在、未來,以讚嘆其等之美,而在死亡的那一刻,欣喜地與其等合一。 Study is eventually to let the small and solitary one[1] know the dynamic and static states of insects, fishes, birds and beasts, as well as of grasses, trees, flowers and fruits, and furthermore, to let him know the past, the presence and the future of mountains and rivers, seas and lands, heaven and earth, stars and universe, to admire the beauty thereof, and to joyfully merge thereinto at the moment of death.



Notes:

[1] 即自我。 That is, self.

2015-04-06

美感之來源
The Causes of the Sense of Beauty



美感之來源恰[1]如次:
  1. 習知協調性:
    係出於欲使事物呈現協調狀態之生理需求者。
  2. 習知不協調性:
    係故意[2]背於欲使事物呈現協調狀態之生理需求者。
  3. 新穎性:
    係因尚不知其協調與否,而尚不知自其有何生理需求,致生驚奇者。
The sense of beauty can be caused exactly[1] by:
  1. known harmony:
    for following the physiological need to harmonize things.
  2. known disharmony:
    for intentionally[2] violating the physiological need to harmonize things.
  3. novelty:
    which brings a surprise since one still does not know whether it is harmonic or not, and as a result, does not know what need is about it.



Notes:

[1] 除此之外,別無其他。 Only.
[2] 非因故意,不可為之。 It must be intentional.

2015-03-31

自然階級論之適用之一
An Application of the Natural Class Theory



過去以肉體之強弱,如今以資本之多寡認定階級之高低,俾分配權力之大小,此皆不敷平等之理想。但若消滅一切階級,則貢獻者,亦將平等於消耗者,乃變相之不平等,足見階級乃自然之存在,爰有〈自然階級論〉

Classes, based on which the power is distributed, were decided by physical strength in the past time, and are decided by capital amount in the recent time. Such decisions are both against the wish of equity. However, if we break down all kinds of classes, since the contributor will be equally treated as the consumer, there is still another inequity. We can trivially see equity is naturally existent, and this is what I have concluded in The Natural Class Theory.
消滅一切階級,純屬妄想。但在寂滅處為之,不在此限。


It is a daydreaming to break down all kinds of classes. But we can achieve it in the nirvanic place.

2015-03-30

遊戲意圖
The Intentions for Games



無遊戲意圖則不該當遊戲行為。下開遊戲意圖類型及其結合,已涵蓋全部可能:
  1. 求知欲,意圖輸入知識。
  2. 創作欲,意圖輸出知識。
  3. 占有欲,意圖輸入資本。
  4. 宣洩欲,意圖輸出勞動。[1][2]
A behavior is not a game if the player has no game intention in the behavior. The following game intentions and their combinations cover all of the possibilities:
  1. The desire of curiosity, which intends for inputting knowledge.
  2. The desire of creativity, which intends for outputting knowledge.
  3. The desire to own, which intends for inputting capital.
  4. The desire to release, which intends for outputting labor.[1][2]


對應前開遊戲意圖類型之遊戲,例如:
  1. 冒險遊戲。
  2. 造物遊戲。
  3. 練功遊戲。
  4. 競速遊戲。[3][4]
The games corresponding to foresaid game intentions are, for example:
  1. adventure games.
  2. building games.
  3. leveling games.
  4. racing games.



Notes:

[1] 輸出資本,係消極被迫,而非積極意圖;輸入勞力,在遊戲中不可能。兩者俱非遊戲意圖。 Outputting capital is conducted under an obligation, not an intention, while inputting labor is impossible in a game. Both of the two are not game intentions.
[2] 征服欲,為占有欲及宣洩欲之結合。對應征服欲之遊戲,例如:格鬥遊戲。 The desire to conquer is the combination of the desire to own and the desire to release. The games corresponding to the desire to conquer are, for example, fighting games.
[3] 競速遊戲,例如:飆車,對應到宣洩欲,是一種無經濟上目的的輸出勞動,只是宣洩多餘的力氣,進而獲得快感。 Racing games, for example, kart-racing games, which correspond to the desire to release, are outputting labor without an economic purpose. They just release redundant energy, in order to get pleasure.
[4] 至於格鬥遊戲,除了滿足宣洩欲的殺戮快感以外,還包括透過征服他人,進而剝削他人或統治他人之經濟上目的,因此涉及占有欲。 While fighting games not only satisfy the pleasure to kill, which belongs to the desire to release, but also include an economic purpose to conquer others, in order to exploit or reign over them, so they are related to the desire to own.

2015-03-19

死刑(其之二)
The Capital Punishment (Part 2)



對某甲處以死刑,與剝奪其生命,兩者有別。諸如:對草木不可處以死刑,但可剝奪其生命。其間差異,在乎人格。 It is different between giving a capital punishment to one and depriving one of life. For example, we cannot give a capital punishment to plants, but we can deprive plants of lives. The difference between the two cases comes from personality.
是以雖〈死刑(其之一)〉謂:「罪重至死者既屬非人,遂無從定罪施刑,至於死刑亦不可得。」惟對非人剝奪其生命,尚非不可。 Therefore, even if in The Capital Punishment (Part 2), I have said, "if a criminal is guilty of death, since he is deemed a subhuman, we cannot judge and punish him, and the capital punishment is ineligible to him as well." However, we can still deprive the subhuman of life.

2015-03-18

原則之定義
The Definition of Principle



原則一詞,定義如次:
一人對特定集合存在原則,若且唯若此人對上開集合之元素各存在唯一評價[1]。
The word "principle" is defined as follows:
A person has a principle for a certain set, if and only if, the person has a unique evaluation[1] for each of the elements in said set.
前開定義之符號表示法如次:
∃p(S)⇔∃!e(x)∀x∈S;
其中,p為原則,S為特定集合,e為評價,x為元素。
The symbolic expression of foresaid definition is as follows:
∃p(S)⇔∃!e(x)∀x∈S;
Wherein p means said principle, S means said set, e means said evaluation, and x means said element.
以無原則為內容之原則,在相容邏輯系統下不存在於瞬間。 A principle with no principle as its content does not exist at an instant in a consistent logic system.
隨時空之原則變化,以對上開變化亦存在原則為限,始無指摘之餘地。 A temporary or spatial principle variation is not blamable, only if there is still a principle for said variation.


Notes:

[1] 若評價係由無隱變數之函數所為,則對某元素存在唯一評價。 If evaluations come from a function with no implicit variable, there is a unique evaluation for an element.

2015-03-17

占星術
Astrology



占星術,係基於有限變數,將已知事件完全分類為有限態樣,而預備微調系統,以隱變數選擇性地偏移上開態樣之基點,俾解釋不符之標的。 Astrology completely categorizes known events into finite types with finite variables, as well as prepares tuners with implicit variables to selectively shift the basis points of said types, in order to explain unfit objects.

2015-03-11

人格評價法之一
A Method to Evaluate One's Personality



人格之經濟上[1]評價係數Pe之主導項為:
Ps/(Pt-Pi) [2];
其中,Pt為個人所有之資源,Pi為人類[3]維生所需之資源,Ps為個人分享給社會之資源。
Economic[1] Evaluation Index of Personality, Pe, is with a dominant term,
Ps/(Pt-Pi) [2],
wherein Pt means the resource one possesses, Pi means the resource for human[3] to survive, and Ps means the resource one share with the society.
高雄的阿嬤莊朱玉女女士,天天販賣10元便當給窮苦之人長達55年,甚至因此變賣7間房屋補貼菜錢。 Grandma Chuang Chu, Yu-Nu from Kaohsiung, Taiwan, had sold 10-dollar meals to poor people everyday for more than 55 years, and she had sold 7 houses for food funds therefor.
新竹的獨居老榮民胡壽宏先生捐出畢生積蓄價值500萬元的股票,認養遺孤,照顧貧童。 Grandpa Hu, Shou-Tao from Hsinchu, Taiwan, donated all his savings, 5 million Taiwan dollars, to adopt orphans, taking care of poor children.
台東的阿嬤陳樹菊女士,從事賣菜的小本生意,捐助學校高達550萬元,並定期捐款給孤兒院。 Grandma Chen, Shu-Chu form Taitung, Taiwan, is just a vegetable vendor, but she has donated more than 5.5 million Taiwan dollars to a school, and she keeps donating to an orphanage periodically.
這些愛心,無不令人動容,真正受人讚賞、紀念。 Their loves are touching, adorable and memorable.
個人的資本、產業、職位、名望、學歷、證照等,若用於圖一己之利,只是順從動物的本能,不足以彰顯人文的可貴,並無傲人之處,亦無可取之處。 For one who seeks his own profit based on his capital, property, authority, fame, certificates or licenses, he has nothing honorable and desirable, for he just obeys the animal nature, and wears down the humane value.
有錢出錢,有力出力,誰將自己的長才分享給社會,我們都肯定他、感謝他。 One who has money may contribute some money, and one who has strength may contribute some strength. We shall admire and appreciate who shares his talent with the society.



Notes:

[1] 一人之人格,除經濟上評價外,尚有文化上評價。一人之人格之文化上評價,係基於此人促進文化多元性之程度。 We evaluate one's personality not only economically but also culturally. One's cultural evaluation of personality is based on his enhancement in the cultural variety.
[2] 顯然,Pt-Pi恆非負數。 Trivially, Pt-Pi is non-negative.
[3] 此處謂「人類」,不謂「個人」,是因為個人慾望之種類、多寡不同,無客觀之基準。 Here we say "human", not "one", because everyone has different kinds and levels of desires, we cannot make an objective standard among them.

2015-03-09

五育之分割評價
Respective Evaluation for the Five Educations



不同因次之項,固不可共量也,故令德、智、體、群、美五育加總平均,乃當代至愚之創舉! The terms with different dimensions are incommensurable, of course, so it is the most stupid creation in contemporary society to sum up and average one's points in the five educations, which are moral, intellectual, social, physical, and aesthetic educations.
德不行,而智、體、群、美皆百分之人,其身價得八十分歟?惟長才盡用之於邪謀,豈非恐怖? For one who got 0 point in moral education but 100 points in each of intellectual, social, physical, and aesthetic educations, shall we give him 80 points as his social status? Think about the case he makes use of all his advantages in evil plans, is it not terrifying?
德百分,而智、體、群、美皆不行之人,其身價得二十分歟?雖無功勞,亦無妨害。 For one who got 100 points in moral education but 0 point in each of intellectual, social, physical, and aesthetic educations, shall we give him 20 points as his social status? Even if he is not contributive, he is not detrimental as well.
德歸德,智歸智、體歸體、群歸群、美歸美,應分割而評價焉。 We shall respectively evaluate one's moral, intellectual, social, physical, and aesthetic educations.

2015-03-07

論讚美
On Praise



讚美他人之人,固有下列美德:
  1. 信念,以通曉自己之價值。
  2. 眼光,以洞悉他人之價值。
  3. 氣度,以給予認同於他人。
A person who praises another intrinsically has the following virtues:
  1. Faith, to know his own value.
  2. Insight, to see another's value.
  3. Generosity, to give recognition to another.

2015-03-02

政治上[1]分割與切割
Political[1] Division and Excision



善歸善,惡歸惡,功歸功,過歸過;善惡不相抵,功過不相償;善惡功過,了然於心,則曰政治上分割。 We do a political division, if we recognize that, the good cannot cancel out the bad, and the merit cannot balance out the demerit, as well as clearly distinguish the good, the bad, the merit and the demerit.
隱惡揚善,推過攬功,則曰政治上切割。 We do a political excision, if we cover the bad but extol the merit, and shuffle off the demerit but boast of the merit.
分割,可見大惡之小善,亦察大功之小過,以成公義之褒貶,就多元之流風。 A political division lets us see the small good in the big bad, and notice the small demerit in the big merit, so we can give a fair comment, and contact with various styles.
切割,只作偽善虛功,不修邪惡罪過,須臾浮華,終究空虛。 A political excision lets us make efforts on the good of fake and the merit of false, but never change the bad and the demerit, and brings us a temporarily vanity, but eventually leads us to vain.



Notes:

[1] 非於公領域,無以言善惡功過,而政治即公領域活動,故曰政治上。 We can talk about the good, the bad, the merit and the demerit only in the public field, and politics is the activity in the public field, so we use the word "political".

2015-02-21

論大數據
On Big Data



人類行為之因果模態僅經個體自由意志繞射者,仍可能收斂,而蘊含上開行為之轉移函數。 A causal mode of a human behavior only diffracted by an individual free will is still possible to converge and imply the transfer function of said behavior.
在人類行為之大數據分析中,因果模態除經繞射外,業經其他個體自由意志干涉,使行為之因果模態重疊範圍逾相當因果解析極限,則上開分析恆不可能實證其變數分析,自無用於行為之操作。 In the big data analysis of human behaviors, a causal mode is not only diffracted but also interfered by other individual free wills, so the overlapped regions of the causal modes of the behaviors are beyond the sufficiently causal resolution limit, thus, said analysis is impossible to positivize its variable analysis, and is useless for behavior operation.

2015-02-15

語言階級
The Level of Language[1]



語言[2],在抽象化程度上,有高階、低階之分。但語言階級,不足以反映出該語言的難度、深度或廣度。 Languages[2] are distinguished, by their levels of abstraction, into higher-level ones and lower-level ones. However, the level of a language is not necessarily showing its difficulty, depth or scope.
一人學習高階語言所需的智商及精力,並不亞於學習低階語言所需者;其中,該等語言階級是相對於該人的母語階級而言。 A person cannot count on less intelligence and effort to learn a higher-level language than to learn a lower-level language; wherein the levels of the two languages are comparing with the level of the person's mother language.



Notes:

[1] 本文宗旨,在於樹立討論的基礎,而在自然科學或人文科學上,或在學界或業界中,建構無歧視的思想環境。 This article is to establish a fundamental for discussion, in order to construct an thought environment free of discrimination, in natural science or humanities, or in academia or practice.
[2] 包括:自然語言及人工語言。 Which include: natural languages and constructed languages.

2015-02-12

甚微小而孤獨者
Small and Solitary



人於團體,甚微小而孤獨。 A person in a group is small and solitary.
人於群眾,甚微小而孤獨。 A person in a crowd is small and solitary.
人於社會,甚微小而孤獨。 A person in a society is small and solitary.
人於世界,甚微小而孤獨。 A person in the world is small and solitary.
人於天地間、群星間、宇宙間,甚微小而孤獨。 A person between the heaven and the earth, among stars, and in the universe, is small and solitary.
人於虛空…… A person in the empty ...

2015-02-06

人格上價值
The Value of Personality



在至少第一後設層中,非曾展現於公領域而為在場者所見證者,即非實在。 In at least first metalayer, a thing is unreal, if it has never shown up in the public field, and as a result, never been witnessed by the presences.
一人之生活被認定為無價,若且唯若其生活不為他人之生活片段之線性組合。 A person's life is deemed priceless, if and only if his life is not a linear combination of others' life clips.
在特定時空中,一人之生活雖為他人之生活片段之線性組合,以該組合在該時空中具有唯一性為限,仍不被認定為無價值。 In a certain spacetime, even if a person's life is a linear combination of other's life chips, his life is not deemed valueless, only if said combination is unique in said spacetime.

2015-02-01

絕望之永劫
The Everlasting Despair



對以怨報德者,施加損害,或剝奪權利於焉,使陷於肉體上悲慘,又摧毀所有希望,而隱瞞於當事人,令保有精神寄託,以為存有救濟途徑,遂任憑當事人於相當期間內,為肉體上抵抗,或精神上掙扎,而在期間屆滿時,告諸希望之自始不存在,及一切之徒勞,則其精神必受重創,在肉體苟活之朝夕間,自永劫於絕望。 To the person who requites kindness with enmity, suppose we apply damages to or deprive the rights from him, letting him be in the physical misery, as well as covering the fact that we have already destroyed all of his hopes, for him to remain a mental reliance which refers to a possibility of remedy, and after that, we let the person, in a reasonable period, try to save himself by physical struggling or mental striving, but when the period expires, we inform him that, there has never been any hope, and that his efforts have been all in vain, we can heavily strike his mentality, and drop him into the everlasting despair, which will henceforth be along with his poor life.

2015-01-28

1-2-2 概念化
Conceptualization



回到主目錄《後設猜想篇章節》 Back to The Table of Content of The Metahypotheses.
第1篇第2章第2節 Volume.1, Chapter.2, Section.2
現象⊃個體⊃概念化 Phenomena⊃Individual⊃Conceptualization
§ 1 事物,係宇宙之一部。 A thing is a part of the universe.
§ 2 I 資訊,係事物經態射之映射,且係訊息之集合。 The information is the map of a thing through a morphism, and is a set of messages.
II 前項態射之幾何性質,在本文中無特別規範,故資訊可能維持事物之原形。 The geometric properties of the morphism in the preceding paragraph is not specified in this article, so the information possibly remains a thing's original form.
§ 3 I 資訊經個體本徵函數態射為個體本徵函數之相容表示法,俾更新個體。 Information through a morphism of an individual eigenfunction becomes a consistent expression for the individual eigenfunction, in order to update the individual.

II 更新個體,係透過疊代改變宇宙本徵函數用以定義個體界限之若干特定節點值,而重新定義個體界限。 To update an individual is to redefine its individual boundary by changing the values of the universal eigenfunction's certain nodes used to define its individual boundary through iteration.

§ 4 I 概念化資訊,係經個體本徵函數態射,除事物之原形外之資訊。 Conceptualized information is the information without a thing's original form though the morphism of an individual eigenfunction.
II 概念化資訊,因缺少事物之若干特定性質,而視為有資訊損失。 Conceptualized information is deemed with information loss since it lacks certain properties of a thing.
§ 5 I 個體囿於個體界限而不可以事物之原形為更新者,非以事物之概念化資訊,不可為更新。 An individual which is confined by its individual boundary and cannot be updated with a thing's original form can be updated only with the conceptualized information of the thing.

II 前項個體,對前項事物終究不可為完全觀察。 The individual in the preceding paragraph cannot completely observe the thing in the preceding paragraph.
§ 6
本質一詞之誤用,係基於概念化資訊之不完全觀察所致。 The misuse of the word "essence" is caused by the incomplete observation with conceptualized information.

2015-01-26

3-1-2 空性
Emptiness



    
    
回到目錄《後設猜想篇章節》 Back to the menu, The Table of Content of The Metahypotheses.
第3篇第1章第2節 Volume.3, Chapter.1, Section.2
寂滅⊃妙有⊃空性 Nirvana⊃Wondrous Existence⊃Emptiness
§ 1 I 在空處者,可能具有空性。 One at the empty is possible to be of emptiness.

II 在空之左極限處者,具有空性。 One at the empty's left limit is of emptiness.
§ 2 具有空性者,始可迴避塔斯基不可定義性,而具有維特根斯坦視野。 Only one of emptiness can avoid Tarski's undefinability, and has Wittgenstein's horizon.
§ 3 I 不迴避塔斯基不可定義性者,不可具有空性。 One can be of emptiness only by avoiding Tarski's undefinability.
II 塔斯基不可定義性,不經後設理解,不可迴避之。 One can avoid Tarski's undefinability only by metarealization.
III 前項後設理解,可基於因果模態而為之。 The metarealization in the preceding paragraph can be based on a causal mode.
§ 4 I 維特根斯坦視野,係空相之一。 Wittgenstein's horizon is a reflection of emptiness.
II 具有維特根斯坦視野者,可觀察可觀察宇宙及不可觀察宇宙。 One having Wittgenstein's horizon can observe the observable universe and the unobservable universe.
III 前項觀察所得之資訊,不相容於非後設理論。 The information derived from the observation in the preceding paragraph is inconsistent with the non-metatheories.