wanyu/IteraTeR_full_sent huggingface dataset:
Original:  In 593 BCE (Duke Xuan 15th year , tr. Legge 1872:329 ), after Zhao Tong behaved inappropriately at the Zhou court, an observer predicted: "In less than ten years [Zhao Tong] will be sure to meet with great calamity.
Revised:  In 593 BCE (Duke Xuan 15th year ), after Zhao Tong behaved inappropriately at the Zhou court, an observer predicted: "In less than ten years [Zhao Tong] will be sure to meet with great calamity.
Edit intent: coherence
Original:  In 543 BCE (Duke Xiang 29th year, tr. Legge 1872:551), Boyou from the state of Zheng acted irrationally, which an official interpreted as: "Heaven is destroying [Boyou], and has taken away his [] reason."
Revised:  In 543 BCE (Duke Xiang 29th year, Boyou from the state of Zheng acted irrationally, which an official interpreted as: "Heaven is destroying [Boyou], and has taken away his [] reason."
Edit intent: coherence
Original:  In 534 BCE, the ghost of Boyou (above) was seeking revenge on his murderers, and terrifying the people of Zheng (Duke Zhao, Year & , tr. Legge 1872:618 ).
Revised:  In 534 BCE, the ghost of Boyou (above) was seeking revenge on his murderers, and terrifying the people of Zheng (Duke Zhao, Year & ).
Edit intent: coherence
Original:  When a friend asked Zi Chan to explain ghosts, he gave what Yu calls "the locus classicus on the subject of the human soul in the Chinese tradition" ( Yu 1972 :372).
Revised:  When a friend asked Zi Chan to explain ghosts, he gave what Yu calls "the locus classicus on the subject of the human soul in the Chinese tradition" . Yu 1972 :372).
Edit intent: fluency
Original:  When a friend asked Zi Chan to explain ghosts, he gave what Yu calls "the locus classicus on the subject of the human soul in the Chinese tradition" ( Yu 1972 :372).
Revised:  When a friend asked Zi Chan to explain ghosts, he gave what Yu calls "the locus classicus on the subject of the human soul in the Chinese tradition" ( Yu 1972 , p. 372.
Edit intent: clarity
Original:  We have reason to believe that around this time the idea of hun was still relatively new." Silk painting found in the tomb of Lady Dai at Mawangdui dated to 168 BCE, interpreted (Yü 1987:367) as depicting her hun soul ascending to heaven and her family performing the zhaohun "summoning the soul" ritual below.
Revised:  We have reason to believe that around this time the idea of hun was still relatively new." Silk painting found in the tomb of Lady Dai at Mawangdui dated to 168 BCE, interpreted as depicting her hun soul ascending to heaven and her family performing the zhaohun "summoning the soul" ritual below.
Edit intent: coherence
Original:  The earliest known account of this ritual is found in the (3rd century BCE) Chuci poems Zhao Hun "Summons of the Soul" and Dazhao "The Great Summons" (Csíkszentmihályi 2006:140–141) .
Revised:  The earliest known account of this ritual is found in the (3rd century BCE) Chuci poems Zhao Hun "Summons of the Soul" and Dazhao "The Great Summons" .
Edit intent: coherence
Original:  Hu (1946:31–32) proposed, "The idea of a hun may have been a contribution from the southern peoples" (who originated Zhao Hun rituals) and then spread to the north sometime during the sixth century BCE.
Revised:  Hu proposed, "The idea of a hun may have been a contribution from the southern peoples" (who originated Zhao Hun rituals) and then spread to the north sometime during the sixth century BCE.
Edit intent: coherence
Original:  Calling this southern hypothesis "quite possible", Yu (1987:373) cites the Chuci, associated with the southern state of Chu, demonstrating "there can be little doubt that in the southern tradition the hun was regarded as a more active and vital soul than the p'o.
Revised:  Calling this southern hypothesis "quite possible", Yü cites the Chuci, associated with the southern state of Chu, demonstrating "there can be little doubt that in the southern tradition the hun was regarded as a more active and vital soul than the p'o.
Edit intent: meaning-changed
Original:  The Chuci uses hun 65 times and po 5 times (4 in hunpo, which the Chuci uses interchangeably with hun , Brashier 1996:131 ).
Revised:  The Chuci uses hun 65 times and po 5 times (4 in hunpo, which the Chuci uses interchangeably with hun ).
Edit intent: coherence
Original:  The identification of the yin-yang principle with the hun and po souls evidently occurred in the late fourth and early third centuries BCE (Yü 1987:374) , and by "the second century at the latest, the Chinese dualistic conception of soul had reached its definitive formulation."
Revised:  The identification of the yin-yang principle with the hun and po souls evidently occurred in the late fourth and early third centuries BCE , and by "the second century at the latest, the Chinese dualistic conception of soul had reached its definitive formulation."
Edit intent: clarity
Original:  demon; devil" (Carr 1985:62) . The (ca. 1st century BCE) Lingshu Jing medical text spiritually applies Wu Xing "Five Phase" theory to the Zang-fu "organs", associating the hun soul with liver (Chinese medicine) and blood, and the po soul with lung (Chinese medicine) and breath.
Revised:  demon; devil" . The (ca. 1st century BCE) Lingshu Jing medical text spiritually applies Wu Xing "Five Phase" theory to the Zang-fu "organs", associating the hun soul with liver (Chinese medicine) and blood, and the po soul with lung (Chinese medicine) and breath.
Edit intent: clarity
Original:  Brashier (1996:145–6) parallels the translation of hun and po, "If one were to put an English word to them, they are our 'wits', our ability to demarcate clearly, and like the English concept of "wits," they can be scared out of us or can dissipate in old age." Jade burial suits were believed to delay the bodily po soul's decomposition.
Revised:  Brashier parallels the translation of hun and po, "If one were to put an English word to them, they are our 'wits', our ability to demarcate clearly, and like the English concept of "wits," they can be scared out of us or can dissipate in old age." Jade burial suits were believed to delay the bodily po soul's decomposition.
Edit intent: coherence
Original:  During the Han Dynasty, the belief in hun and po remained prominent, although there was a great diversity of different, sometimes contradictory, beliefs about the afterlife (Hansen 2000:119; Csikszentmihalyi 2006:116–117, 140–142) .
Revised:  During the Han Dynasty, the belief in hun and po remained prominent, although there was a great diversity of different, sometimes contradictory, beliefs about the afterlife .
Edit intent: clarity
Original:  Han burial customs provided nourishment and comfort for the po with the placement of grave goods, including food, commodities, and even money within the tomb of the deceased (Hansen 2000:119) . Chinese jade was believed to delay the decomposition of a body.
Revised:  Han burial customs provided nourishment and comfort for the po with the placement of grave goods, including food, commodities, and even money within the tomb of the deceased . Chinese jade was believed to delay the decomposition of a body.
Edit intent: coherence
Original:  Anna Seidel analyzed funerary texts discovered in Han tombs, which mention not only po souls but also hun remaining with entombed corpses, and wrote (1982:107) , "Indeed, a clear separation of a p'o, appeased with the wealth included in the tomb, from a hun departed to heavenly realms is not possible."
Revised:  Anna Seidel analyzed funerary texts discovered in Han tombs, which mention not only po souls but also hun remaining with entombed corpses, and wrote , "Indeed, a clear separation of a p'o, appeased with the wealth included in the tomb, from a hun departed to heavenly realms is not possible."
Edit intent: coherence
Original:  Pu Muzhou surveyed usages of the words hun and po on Han Dynasty bei "stele" erected at graves and shrines, and concluded (1993:216, tr. Brashier 1996126), "The thinking of ordinary people seems to have been quite hazy on the matter of what distinguished the hun from the po."
Revised:  Pu Muzhou surveyed usages of the words hun and po on Han Dynasty bei "stele" erected at graves and shrines, and concluded , "The thinking of ordinary people seems to have been quite hazy on the matter of what distinguished the hun from the po."
Edit intent: coherence
Original:  Kenneth Brashier (1996:158) reexamined the evidence for hunpo dualism and relegated it "to the realm of scholasticism rather than general beliefs on death." Brashier (1996:136–137) cited several Han sources (grave deeds, Book of the Later Han, and Jiaoshi Yilin) attesting beliefs that "the hun remains in the grave instead of flying up to heaven", and suggested it "was sealed into the grave to prevent its escape."
Revised:  Kenneth Brashier reexamined the evidence for hunpo dualism and relegated it "to the realm of scholasticism rather than general beliefs on death." Brashier (1996:136–137) cited several Han sources (grave deeds, Book of the Later Han, and Jiaoshi Yilin) attesting beliefs that "the hun remains in the grave instead of flying up to heaven", and suggested it "was sealed into the grave to prevent its escape."
Edit intent: clarity
Original:  Kenneth Brashier (1996:158) reexamined the evidence for hunpo dualism and relegated it "to the realm of scholasticism rather than general beliefs on death." Brashier (1996:136–137) cited several Han sources (grave deeds, Book of the Later Han, and Jiaoshi Yilin) attesting beliefs that "the hun remains in the grave instead of flying up to heaven", and suggested it "was sealed into the grave to prevent its escape."
Revised:  Kenneth Brashier (1996:158) reexamined the evidence for hunpo dualism and relegated it "to the realm of scholasticism rather than general beliefs on death." Brashier cited several Han sources (grave deeds, Book of the Later Han, and Jiaoshi Yilin) attesting beliefs that "the hun remains in the grave instead of flying up to heaven", and suggested it "was sealed into the grave to prevent its escape."
Edit intent: meaning-changed
Original:  For instance (Baldrian-Hussein 2008:522) , "Since the volatile hun is fond of wandering and leaving the body during sleep, techniques were devised to restrain it, one of which entailed a method of staying constantly awake."
Revised:  For instance , "Since the volatile hun is fond of wandering and leaving the body during sleep, techniques were devised to restrain it, one of which entailed a method of staying constantly awake."
Edit intent: coherence
Original:  (2 , tr. Ware 1966:49–50 ) In T'ai-i's elixir for Summoning Gross and Ethereal Breaths the five minerals [i.e., cinnabar, realgar, arsenolite, malachite, and magnetite] are used and sealed with Six-One lute as in the Nine-crucible cinnabars.
Revised:  (2 ) In T'ai-i's elixir for Summoning Gross and Ethereal Breaths the five minerals [i.e., cinnabar, realgar, arsenolite, malachite, and magnetite] are used and sealed with Six-One lute as in the Nine-crucible cinnabars.
Edit intent: coherence
Original:  (4 , tr. Ware 1966:87 ) For visualizing the ten souls, the Baopuzi "Truth on Earth" chapter recommends taking dayao "great medicines" and practicing a fenxing "divide/multiply the body" multilocation technique.
Revised:  (4 ) For visualizing the ten souls, the Baopuzi "Truth on Earth" chapter recommends taking dayao "great medicines" and practicing a fenxing "divide/multiply the body" multilocation technique.
Edit intent: coherence
Original:  According to Needham and Lu (1974:88) , "It is a little difficult to ascertain the reason for this, since fives and sixes (if they corresponded to the viscera) would have rather been expected."
Revised:  According to Needham and Lu , "It is a little difficult to ascertain the reason for this, since fives and sixes (if they corresponded to the viscera) would have rather been expected."
Edit intent: coherence
Original:  Three hun may stand for the sangang "three principles of social order: relationships between ruler-subject, father-child, and husband-wife" (Needham 1974:89) . Seven po may stand for the qiqiao "seven apertures (in the head, eyes, ears, nostrils, and mouth)" or the qiqing "seven emotions (joy, anger, sorrow, fear, worry, grief, fright)" in traditional Chinese medicine (Baldrian-Hussein 2008:522) .
Revised:  Three hun may stand for the sangang "three principles of social order: relationships between ruler-subject, father-child, and husband-wife" . Seven po may stand for the qiqiao "seven apertures (in the head, eyes, ears, nostrils, and mouth)" or the qiqing "seven emotions (joy, anger, sorrow, fear, worry, grief, fright)" in traditional Chinese medicine (Baldrian-Hussein 2008:522) .
Edit intent: clarity
Original:  Three hun may stand for the sangang "three principles of social order: relationships between ruler-subject, father-child, and husband-wife" (Needham 1974:89) . Seven po may stand for the qiqiao "seven apertures (in the head, eyes, ears, nostrils, and mouth)" or the qiqing "seven emotions (joy, anger, sorrow, fear, worry, grief, fright)" in traditional Chinese medicine (Baldrian-Hussein 2008:522) .
Revised:  Three hun may stand for the sangang "three principles of social order: relationships between ruler-subject, father-child, and husband-wife" (Needham 1974:89) . Seven po may stand for the qiqiao "seven apertures (in the head, eyes, ears, nostrils, and mouth)" or the qiqing "seven emotions (joy, anger, sorrow, fear, worry, grief, fright)" in traditional Chinese medicine .
Edit intent: coherence
Original:   }}   External links page 1461, Kangxi Dictionary entries for hun and po  What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Revised:  Review at Oxford Academic. }} External links page 1461, Kangxi Dictionary entries for hun and po What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Edit intent: meaning-changed
Original:   }}   External links page 1461, Kangxi Dictionary entries for hun and po  What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Revised:  cite book |translator-last=Ware |translator-first=James R. |date=1966 |title=Alchemy, Medicine and Religion in the China of A.D. 320: The Nei Pien of Ko Hung |publisher=MIT Press |isbn=9780262230223 |ref=CITEREFWare1966}} External links page 1461, Kangxi Dictionary entries for hun and po What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Edit intent: meaning-changed
Original:   }}   External links page 1461, Kangxi Dictionary entries for hun and po  What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Revised:  }} Footnotes External links page 1461, Kangxi Dictionary entries for hun and po What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Edit intent: meaning-changed
Original:   }}   External links page 1461, Kangxi Dictionary entries for hun and po  What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Revised:  }} Further reading External links page 1461, Kangxi Dictionary entries for hun and po What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Edit intent: meaning-changed
Original:   }}   External links page 1461, Kangxi Dictionary entries for hun and po  What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Revised:  }} External links page 1461, Kangxi Dictionary entries for hun and po '' What Is Shen (Spirit)?, Appendix: Hun and Po The Indigenous Chinese Concepts of Hun and P'o Souls, Singapore Paranormal Investigators – link obsolete – Internet Archive copy, Singapore Paranormal Investigators – link obsolete – Internet Archive copy , Chinese Buddhist Electronic Text Association
Edit intent: fluency
Original: In the field of sociology, the terms Disneyficationand Disneyisation describe the commercial transformation of a society to resemble the Walt Disney Parks and Resorts, based upon rapid Western-style globalization and consumerist lifestyles.
Revised: In the field of sociology, the term Disneyfication—or Disneyization—describes the commercial transformation of a society to resemble the Walt Disney Parks and Resorts, based upon rapid Western-style globalization and consumerist lifestyles.
Edit intent: clarity
Original: In the field of sociology, the terms Disneyficationand Disneyisation describe the commercial transformation of a society to resemble the Walt Disney Parks and Resorts, based upon rapid Western-style globalization and consumerist lifestyles.
Revised: In the field of sociology, the terms Disneyficationand Disneyisation describe the commercial transformation of things (e.g. entertainment) or environments into something simplified, controlled, and 'safe'—reminiscent of the Walt Disney Parks and Resorts, based upon rapid Western-style globalization and consumerist lifestyles.
Edit intent: clarity
Original: In the field of sociology, the terms Disneyficationand Disneyisation describe the commercial transformation of a society to resemble the Walt Disney Parks and Resorts, based upon rapid Western-style globalization and consumerist lifestyles.The term Disneyisation appears in Christian Contradictions and the World Revolution (1991), by Andre Kehoe: "This bogus culture imposed hour after hour on the people by the media is a serious interference with free thinking and therefore free action.It is part of what Peter K.Fallon of New York University, in an admirable phrase, calls the Disneyisation of society. " The term also appears in The Cultures of Cities (1996), by Sharon Zukin, and was popularized in The Disneyization of Society (2004), by Alan Bryman.
Revised: In the field of sociology, the terms Disneyficationand Disneyisation describe the commercial transformation of a society to resemble the Walt Disney brand (such as its media, parks, etc.).“Disneyfication.” Merriam-Webster. Retrieved 2021 March 20.Zukin, Sharon. 1996. The Cultures of Cities (1996), by Sharon Zukin, and was popularized in The Disneyization of Society (2004), by Alan Bryman.
Edit intent: clarity
Original:  " The term also appears in The Cultures of Cities (1996), by Sharon Zukin, and was popularized in The Disneyization of Society (2004), by Alan Bryman. The Disneyfication of urban space is explored in Tearing Down the Streets: Adventures in Urban Anarchy, by Jeff Ferrell.
Revised:  " The term also appears in The Cultures of Cities .
Edit intent: coherence
Original:  The terms Disneyfication and Disneyisation are derogatory, implying the social and cultural homogenization consequent to consumerism, merchandising, and emotional labor; and broadly describe the processes of stripping a real place or event of its original character, and represent it in a sanitized format .
Revised:  It broadly describes the processes of stripping a real place or event of its original character, and represent it in a sanitized format .
Edit intent: coherence
Original:  and broadly describe the processes of stripping a real place or event of its original character, and represent it in a sanitized format . References to anything negative are removed, and the facts are dumbed down with the intent of rendering the subject more pleasant and easily grasped.
Revised:  and broadly describe the processes of stripping a real place or event of its original character, and represent it in a sanitized format : references to anything negative are removed, and the facts are dumbed down with the intent of rendering the subject more pleasant and easily grasped.
Edit intent: fluency
Original:  In the case of places, that means replacing the real with an idealized, tourist-friendly veneer reminiscent of the "Main Street, U.S.A." attractions at Disney theme parks ; the aspects of Disneyization include: theming      – infusing a place or object with a particular idea. hybrid consumption – a collection of multiple consumption opportunities in a particular location.merchandising – promoting goods or services with objects bearing promotional images or logos. performative labor – making employees not only providers of services, but also entertainers .
Revised:  In the case of places, that means replacing the real with an idealized, tourist-friendly veneer reminiscent of the "Main Street, U.S.A." attractions at Disney theme parks . theming – infusing a place or object with a particular idea. hybrid consumption – a collection of multiple consumption opportunities in a particular location.merchandising – promoting goods or services with objects bearing promotional images or logos. performative labor – making employees not only providers of services, but also entertainers .
Edit intent: coherence
Original:  the aspects of Disneyization include: theming      – infusing a place or object with a particular idea. hybrid consumption – a collection of multiple consumption opportunities in a particular location.merchandising – promoting goods or services with objects bearing promotional images or logos. performative labor – making employees not only providers of services, but also entertainers .
Revised:  the aspects of Disneyization include: Based on rapid Western-style globalization and consumerist lifestyles, the term Disneyfication is mostly used derogatorily to imply the social and cultural homogenization of things. In this sense, to Disneyfy "means to translate or transform an object into something superficial and even simplistic."Bryman, Alan E. 2004. The Disneyization of Society. UK: Sage Publications. ISBN 9780761967651. Chapter one. Disneyfication can also be used to describe the internationalization of American mass culture; the notion of entertainment that is bigger, faster, and better but with worldwide, Americanized uniformity.Matusitz, Jonathan, and Lauren Palermo. 2014. "The Disneyfication of the World: A Grobalisation Perspective." Journal of Organisational Transformation – infusing a place or object with a particular idea. hybrid consumption – a collection of multiple consumption opportunities in a particular location.merchandising – promoting goods or services with objects bearing promotional images or logos. performative labor – making employees not only providers of services, but also entertainers .
Edit intent: meaning-changed