形式的寄望 Hope of Formality

從古到今，人們被教導「實質重於形式」，於是，種種形式被打破了，種種實質被揭開了。	Throughout the history, people are taught that "substance is over form", and in this way, several formalities have been broken, and several substances have been discovered.
可是，根據實證，重實質時代的人們比起重形式時代的人們，希望更少，絕望更多。	However, empirically observed, the people in the substance-oriented age, compared to the people in the formality-oriented, are less hopeful, but more hopeless.
形式就好比是禮物的包裝。看到包裝時，會很欣喜；拆開包裝時，會很期待；而拆開包裝後，會很驚奇。翻越形式的重巖疊嶂而獲得成就的感受亦復如是。	A formality is just like a gift wrapping. It is happy when seeing the wrapping, exciting when opening the wrapping, and amazing after opening the wrapping. A similar feeling may occur for an achievement by going over mountains of formalities.
然而，世上懶人與蠢人居多。懶人不願意包裝禮物，而蠢人無能力包裝禮物。在懶人與蠢人的主導下，禮物的包裝漸漸被放棄。同理，基於麻煩與困難，形式漸漸被放棄。	However, there are more lazy people and stupid people in the world. Lazy people is unwilling to wrap a gift, while stupid is incapable to wrap a gift. Playing up to the lazy people and the stupid people, the world tends to give up gift wrappings. Similarly, due to complexity and difficulty, the world tends to give up formalities.
當然，比起關心禮物的包裝，人們更關心禮物的內容。	For sure, people concern more about the gift content than about the gift wrapping.
拆開禮物的包裝後，多半會得到禮物的內容。可是，面對世界，打破形式就會揭開實質嗎？根據實證，答案是否定的。	Mostly, we will get a gift content after opening a gift wrapping. However, for the world, will we discover a substance after breaking a formality? Empirically observed, the answer is negative.
畢竟你有你的實質，我有我的實質，實質缺少了共量性，也就失去了存在的意義。	After all, everyone has his own substance. A substance losses its meaning of existence as it lacks a commensurability among people.
禮物沒有內容，固然令人失望，可是不要忘記，還有包裝啊！既然世界根本沒有實質，唯一的寄望乃是形式。	It is disappointing for a gift without a content, but do not forget that, there is still a wrapping! Since no substance is actually in the world, the hopes are only on formalities.
因此，形式需要重構。	Therefore, formalities need reconstruction.

建立自信的取樣範圍 Sampling Range for Building up Confidence

如果人總是與世界相比，他不可能自信，如此將可能失去進步的動力。	If a person is always compared with the world, he may not be confident, and in this way, he may lose the power of improvement.
如果人總是與自己相比，他不可能謙卑，如此將可能失去進步的動機。	If a person is always compared with himself, he may not be modest, and in this way, he may lose the motivation of improvement.
故建立自信的取樣範圍應採主觀可及範圍說。	Thus, the sampling range for building up confidence shall be accorded to the theory of subjectively accessible range.
對於自信過低，而不利於自己的人，或自信過高，而不利於他人的人，應協助他建立主觀可及範圍，或縮放或變更既有的主觀可及範圍。	For a person who is hypoconfident to disadvantage himself, or hyperconfident to disadvantage another, we shall help him establishing a subjectively accessible range, or scale or alter the existed subjectively accessible range.
自信雖然過高或過低，但是並沒有造成不利，也就不必調整。	In case of hypoconfidence or hyperconfidence without disadvantage, there is no need for adjustment.

勞動動物 Animal Laborans

漢娜‧鄂蘭於《人之條件》最末節所稱「勞動動物」，與書名所稱「人」有別[1]，固無疑義。	The term "animal laborans" Hannah Arendt used in the last section of The Human Condition shall be distinguished from the term "human" she used in the title of the book[1].
現實之中，人之所以為人之活動，苟隨勞動動物之所欲，無不降格，乃人之條件，付之烏有。	In our experience in the reality, the activities showing human values are always degraded as participated by animal laborans. In this way, no human condition can be retained.
是勞動動物對於該等活動，不得作為主體；已誤為主體而為行為者，宣告其行為無效。	Thus, animal laborans is not allowed to participate in such activities. An action mistakenly conducted by animal laborans shall be declared legally invalid.

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Notes:

[1]

勞動動物與人有別云者，非謂兩者不可同屬單一個體。

The sentence "animal laborans shall be distinguished from human" does not mean the two cannot be in an individual.

〈三世因果論〉之寬慰 The Consolation from the Theory of Three Period of Life

現世之因果奇異點有害於理性之完全，爰引進〈三世因果論〉，以基於〈相對性原理〉為時空之外延，使因果奇異點屬於其中之平滑因果函數，俾假一致之理性以寬慰。

A causal singularity in the present life is detrimental to the completeness of rationality, so there introduces the Theory of Three Period of Life to create an extension of the spacetime, based on the Principle of Relativity, such that the causal singularity belongs to a smooth causal function therein, so as to console people's heart according to the consistent rationality.

資訊封包 Information Envelope

集合縱含有實在，仍非實在。	A set, even if it contains a substance, is still not a substance.
資訊封包既集合後設層疊之映射，其後設資格者不存在時，即失附麗以致消滅。	An information envelope, being a set of mappings of metalayers, when losing its metaqualifier, loses it dependency, resulting in its vanishment.
資訊封包，係以罹於不存在後設資格者之資訊量作為閥值而定義之。	An information envelope is defined by a threshold, which is the amount of information critical for a metaqualifier to exist for it.
集合，其資訊量未減至上開閥值，或已逾之者，不認為資訊封包。	A set before its amount of information decreases to or after that increases beyond said threshold, is not deemed an information envelope.

意志之不確定性 The Uncertainty of Will

意志已生之〈世界上存在性〉恆不生確定力。	The existed worldly existence of a will never results in a prejudicial effect.
已生世界上存在性之意志因表示不完全或一部不相容於世界致其結果不確定於世界。	Even if a will is of a world existence, if it is expressed incompletely to or partially inconsistently with the world, the result thereof remains uncertain to the world.
表示完全不相容於世界者，與未表示於世界者同。	An expression completely inconsistent with the world is deemed no expression to the world.

形式即實質 Form is Exactly Substance

形式不憑實質，輒無存在之必要，故如以形式重於實質，不免於空泛。	A form is unnecessary to exist without a substance, so the formalism is null.
實質不依形式，輒無定義之可能，故如以實質重於形式，不免於浮動。	A substance is impossible to be defined without a form, so the substantivism is void.
是以形式若且唯若實質，乃當然之解釋。	Thus, the form exists if and only if the substance exists, as a matter of course.
又為邏輯之自洽，其等皆為時變函數，亦當然之結果。	Moreover, for the purpose of logic consistence, they shall be time-variant functions, as a matter of course, either.