1-2-2 概念化 Conceptualization

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		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.

3-1-2 空性 Emptiness

　　　　
　　　　

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		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.

3-1-1 空 The Empty

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		第3篇第1章第1節	Volume.3, Chapter.1, Section.1
		寂滅⊃妙有⊃空	Nirvana⊃Wondrous Existence⊃The Empty
§ 1		空，位在哥德爾界限上，係可觀察宇宙與不可觀察宇宙之埠口之一。	The empty is on Godel's boundary, and is a port between observable universes and unobservable universes.
§ 2	I	空之右極限，屬於可觀察宇宙；其左極限，屬於不可觀察宇宙。	The empty's right limit belongs to the observable universe; its left limit belongs to the unobservable universe.
	II	閔可夫斯基時空在空處不連續。	Minkowski's spacetime is discontinuous at the empty.
§ 3		主體透過布置因果模態，可前往空。	A subject is possible to go to the empty by arranging a causal mode.
§ 4		主體在空之右極限處者，由於因果模態，難以維持在空處。	A subject at empty's right limit is difficult to maintain itself at the empty based on a causal mode.
§ 5		除寂滅者外，布置因果模態者，不在空處。	One arranging a causal mode is not at the empty, except for nirvanic ones.

3-1-3 寂滅者 Nirvanic One

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		第3篇第1章第3節	Volume.3, Chapter.1, Section.3
		寂滅⊃妙有⊃寂滅者	Nirvana⊃Wondrous Existence⊃Nirvanic One
§ 1		空之左極限處，為寂滅處。	Where at the empty's left limit is the nirvanic place.
§ 2		寂滅處之幾何性質，無上下左右前後之分。	The geometric properties of the nirvanic place cannot be distinguished by top and bottom, left and right, or front and rear.
§ 3		資訊在通過寂滅處時，不發生滯留，而發生纏結。	The information passing through the nirvanic place will not be trapped, but entangled.
§ 4	I	在寂滅處者，寂滅。	One at the nirvanic place is nirvanic.
	II	一旦寂滅者，不可不寂滅。	Once one is nirvanic, he remains nirvanic henceforth.
§ 5		寂滅者，既非主體，亦非客體，處於存在及不存在之妙有狀態。	A nirvanic one is neither a subject nor an object, and is in a state of wondrous existence between existence and non-existence.
§ 6		妙有，係不確定形式之確定存在，由非構造性證明，始可證明之。	A wondrous existence is a certain existence of an uncertain form, and can be proved only by non-constructive proof.
§ 7		可觀察宇宙經寂滅者觀察，無上下左右前後之分，而展現旋轉對稱性。	In a nirvanic one's observation, the observable universe cannot be distinguished by top and bottom, left and right, or front and rear, and shows a rotational symmetry.
§ 8	I	寂滅者透過布置因果模態，使主體前往空。	A nirvanic one pushes a subject to move to the empty by arranging a causal mode.
	II	主體非透過寂滅者所布置之因果模態，不可前往空。	A subject can move to the empty only by the causal mode arranged by a nirvanic one.

1-2-1 個體本徵函數 Individual Eigenfunction

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		第1篇第2章第1節	Volume.1, Chapter.2, Section.1
		現象⊃個體⊃個體本徵函數	Phenomena⊃Individual⊃Individual Eigenfunction
§ 1	I	個體本徵函數完全表示個體性質，係個體資料庫及個體演算法之相容表示法，視為個體本身。	The individual eigenfunction completely expresses the properties of an individual, and is the consistent expression of the individual database and the individual algorithm, and is deemed the individual itself in a consistent logic system.
	II	個體界限，由個體本徵函數之形式、定義域及陪域決定之。	The individual boundary is determined by the form, the domains and the codomain of an individual eigenfunction.
§ 2	I	個體本徵函數係宇宙本徵函數之一部。	An individual eigenfunction is a part of the universal eigenfunction.
	II	個體本徵函數包括宇宙亂數器之一部。	An individual eigenfunction includes a part of the universal randomizer.
§ 3		個體在哥德爾界限內之可觀察部，為理性；在哥德爾界限外之不可觀察部，為感性。	The observable part of an individual in Godel's boundary is rationality; its unobservable part out of Godel's boundary is spirituality.

2-1-1 定義 Definition

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		第2篇第1章第1節	Volume.2, Chapter.1, Section.1
		運作⊃描述⊃定義	Application⊃Description⊃Definition
§ 1	I	定義，非循環定義，不可為之。	A definition can only be a circular definition.
	II	定義在邏輯系統中，展現非循環定義之形式，俾有益於主體理解。	A definition shows a form of non-circular definition in a consistent logic system, helpful for a subject's comprehension.
§ 2		定義，係基於個體或群體本徵函數而為之。	A definition is based on an individual or a colonial eigenfunction.
§ 3		定義與理論同生共滅，亦即，存在定義，若且唯若存在理論。	A certain definition and a certain theory are simultaneously existent or non-existent, that is, there is a certain definition, if and only if there is a theory.
§ 4	I	循環論證，不當然無效。	A circular argument is not invalid ipso facto.
	II	循環論證無益於主體理解者，對該主體無效。	A circular argument is invalid for a subject, if it is helpless for the subject's comprehension.

以命被告作文為修復式司法之嘗試 A Try for Restorative Justice by Instructing the Defendant to Write Compositions

造惡之徒，固有其罪。惟不曉諭罪業深重而純徒之，或命以金錢具保，則被告無意於懺悔，被害人亦無感於正義。斯刑之本意，失之無形。	A criminal is guilty for sure. However, if we do not let him know how guilty his behavior is, and just put him into jail, or let him be bailed by money, the defendant will not repent, and the victim will feel no justice as well. Thus, the punishment will gradually lose its meaning.
今推事命被告作文，以為諸裁量之參考，其旨趣盎然矣！蓋欲作文，心必靜謐；心生靜謐，始得思過。所思之過，具體化現作文之中。相形於言語、模樣，諒必嘔心絞腦，無以造作，俾被害人觀諸此等竭誠之文字，愈可得深層之慰藉，寧許昇華為人文上和解。	In this time, the judge instructed the defendant to write compositions, and took the compositions as references for measurements. I think it to be interesting. Since when writing a composition, a person will be in silence, and only in silence can he begin to repent. Finally, his repentance will materialize in his compositions. Comparing to oral and facial expressions, the compositions need more painstaking efforts, and we can check them out. They may be a comfort for the victim when reading those sincere words in the compositions. By this, we wish the defendant and the victim can further reach a humane compromise.
又被告作文於遣詞立意遇有瓶頸時，自須謙問，始得受教，一來二去，雖非可觀，不乏教益也。且被告於謙問之際，與親友師長往來互動，自然彌補曾經之疏離，而悄萌更生之契機。	Moreover, when confronting with expression difficulties, the defendant has to modestly ask for help. Once or twice after, he will more or less learn something, and by asking for help, the defendant will interact with his families, friends, teachers or superiors, and naturally they will be more closer to each other than before. This will bring the defendant more opportunity for life renewal.
此等作文之法，於心智未熟之徒，尤其有效。其被告無可塑性者，自不適用；至於過失犯，如本無惡意可供反省，尚無適用之餘地。適而用之，調而解之，推而廣之，知者引領之。	The instruction for composition is especially effective for a mentally immature criminal. While it is not applicable to a defendant with an inflexible character, and we also have no idea to apply it to a negligence conductor, for he has no malice to repent at all. If we can apply it to the right cases, we can mediate the arguments, and we can popularize it step by step, and then the intelligentsia will join us.

發明進步性之認定原則 The Principle to Deem the Inventive Step of an Invention

發見發明為數引證之數技術特徵之結合，尚不足以謂能輕易完成之；惟若該發明明示之功効亦已揭露於該數引證時，殊難再倡對人類之技術有何貢獻，彀認為不具進步性。

If we find out that, an invention is a combination of several technical characters in several evidences, we are still insufficient to say it is easy to complete the invention; while if the clearly indicated effects of the invention are also disclosed in the evidences, we are yet difficult to think of its contribution for human technique, thus sufficient to conclude that, it lacks of an inventive step.

又申請人不明示發明之功效，而申辯該功效係實質上隱含者，如為直接且無歧異可得知者，既屬常識，何言進步之有？如否焉者，莫非意圖隱瞞技術之真實，職於是處大眾之利益，對其為否定之評價，自無可指摘之處。

Furthermore, in case that an application does not clearly indicate the effects of an invention, and argues that, the effect are substantially implicated, if the effects can be directly and unambiguously known, since they must be common sense, nowhere comes its inventive step; else if they cannot be directly and unambiguously known, it is reasonable to suspect that, the applicant must have intended to conceal the real technique, in order to obstruct the public to learn his technique, it is proper for us to make a negative evaluation for the invention.

反反社會人格 Anti-Antisocial Personality

僅有社會人格者，為順民。	A person only with a social personality is an obeyer.
僅有反社會人格者，為逆徒。	A person only with an antisocial personality is a rebel.
唯經辯證而有反反社會人格者，為天才。	Only the person with an anti-antisocial personality derived through dialectic is a genius.
是以僅指摘人之順逆之一者，就人格之養成而言，有失為完全之評論。	Therefore, it is incomplete to criticize a person only for his obedience or rebellion, in the aspect of personality cultivation.
鼓勵之詞雖少焉，仍不乏皈依之餘地。	Even a few encouragement can be a guide of life.