wanyu/IteraTeR_full_sent huggingface dataset:
Original:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , "  or "height is a virtue in a basketball player . "  Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Revised:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse " or "height is a virtue in a basketball player . " Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Edit intent: fluency
Original:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , "  or "height is a virtue in a basketball player . "  Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Revised:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , " , or "height is a virtue in a basketball player . " Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Edit intent: fluency
Original:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , "  or "height is a virtue in a basketball player . "  Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Revised:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , " or "height is a virtue in a basketball player " Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Edit intent: fluency
Original:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , "  or "height is a virtue in a basketball player . "  Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Revised:  The sense of virtue which areté connotes would include saying something like "speed is a virtue in a horse , " or "height is a virtue in a basketball player . " . Doing anything well requires virtue, and each characteristic activity (such as carpentry, flute playing, etc.) has its own set of virtues.
Edit intent: fluency
Original:  Eudaimonia and happiness  Eudaimonia implies a positive and divine state of being that humanity is able to strive toward and possibly reach.
Revised:  The Questionnaire for Eudaimonic Well-Being developed in Positive Psychology lists six dimensions of Eudaimonia: self-discovery, perceived development of one's best potentials, a sense of purpose and meaning in life, investment of significant effort in pursuit of excellence, intense involvement in activities and enjoyment of activities as personally expressive.Kjell, Oscar (2011). "Sustainable Well-Being: A Potential Synergy Between Sustainability and Well-Being Research." Review of General Psychology, vol. 15, no. 3, pp. 255-266. URL Eudaimonia implies a positive and divine state of being that humanity is able to strive toward and possibly reach.
Edit intent: meaning-changed
Original:  Eudaimonia and happiness  Eudaimonia implies a positive and divine state of being that humanity is able to strive toward and possibly reach.
Revised:  Eudaimonia and happiness Etymology and translation In terms of its etymology, eudaimonia is an abstract noun derived from eu meaning "well" and daimon (daemon), which refers to a minor deity or a guardian spirit. Eudaimonia implies a positive and divine state of being that humanity is able to strive toward and possibly reach.
Edit intent: meaning-changed
Original:  (See Aristotle's discussion: Nicomachean Ethics, book 1.10–1.11.) Because of this discrepancy between the meanings of eudaimonia and happiness, some alternative translations have been proposed.
Revised:  (See Aristotle's discussion: Nicomachean Ethics, book 1.10–1.11.) Because of this discrepancy between the meaning of eudaimonia and happiness, some alternative translations have been proposed.
Edit intent: fluency
Original:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and  aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else  (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Revised:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as "eudaimonia" . Classical views on eudaimonia and aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Edit intent: fluency
Original:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and  aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else  (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Revised:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Main views on eudaimonia and aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Edit intent: coherence
Original:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and  aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else  (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Revised:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and its relation to aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Edit intent: clarity
Original:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and  aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else  (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Revised:  In some modern texts therefore, the other alternative is to leave the term in an English form of the original Greek, as eudaimonia . Classical views on eudaimonia and aretē As with all ancient ethical thinkers, Socrates thought that all human beings wanted eudaimonia more than anything else . (see Plato, Apology 30b, Euthydemus 280d–282d, Meno 87d–89a).
Edit intent: fluency
Original:  For example, in the Meno, with respect to wisdom, he says: "everything the soul endeavours or endures under the guidance of wisdom ends in happiness" ( [ Meno 88c ) ] . In the Apology, Socrates clearly presents his disagreement with those who think that the eudaimon life is the life of honour or pleasure, when he chastises the Athenians for caring more for riches and honour than the state of their souls.
Revised:  For example, in the Meno, with respect to wisdom, he says: "everything the soul endeavours or endures under the guidance of wisdom ends in happiness" [ Meno 88c ) ] . In the Apology, Socrates clearly presents his disagreement with those who think that the eudaimon life is the life of honour or pleasure, when he chastises the Athenians for caring more for riches and honour than the state of their souls.
Edit intent: fluency
Original:  For example, in the Meno, with respect to wisdom, he says: "everything the soul endeavours or endures under the guidance of wisdom ends in happiness" ( [ Meno 88c ) ] . In the Apology, Socrates clearly presents his disagreement with those who think that the eudaimon life is the life of honour or pleasure, when he chastises the Athenians for caring more for riches and honour than the state of their souls.
Revised:  For example, in the Meno, with respect to wisdom, he says: "everything the soul endeavours or endures under the guidance of wisdom ends in happiness" ( [ Meno 88c ] . In the Apology, Socrates clearly presents his disagreement with those who think that the eudaimon life is the life of honour or pleasure, when he chastises the Athenians for caring more for riches and honour than the state of their souls.
Edit intent: fluency
Original:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Revised:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul [ 29e ) ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Edit intent: fluency
Original:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Revised:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Edit intent: fluency
Original:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Revised:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Edit intent: fluency
Original:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% I t does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Revised:  reputation, and honors as possible, while you do not care for nor give thought to wisdom or truth or the best possible state of your soul . ( [ 29e ) ] . .. %DIFDELCMD < [%%% I . it does not seem like human nature for me to have neglected all my own affairs and to have tolerated this neglect for so many years while I was always concerned with you, approaching each one of you like a father or an elder brother to persuade you to care for virtue.
Edit intent: fluency
Original:  Ancient Greek ethics is eudaimonist because it links virtue and eudaimonia, where eudaimonia refers to an individual's well-being . Epicurus' doctrine can be considered eudaimonist since Epicurus argues that a life of pleasure will coincide with a life of virtue.
Revised:  Ancient Greek ethics is eudaimonist because it links virtue and eudaimonia, where eudaimonia refers to an individual's well being . Epicurus' doctrine can be considered eudaimonist since Epicurus argues that a life of pleasure will coincide with a life of virtue.
Edit intent: fluency
Original:  Cleanthes suggested it was "living in agreement with nature", and Chrysippus believed it was "living in accordance with experience of what happens by nature . "  Stoic ethics is a particularly strong version of eudaimonism.
Revised:  Cleanthes suggested it was "living in agreement with nature", and Chrysippus believed it was "living in accordance with experience of what happens by nature " Stoic ethics is a particularly strong version of eudaimonism.
Edit intent: fluency
Original:  Cleanthes suggested it was "living in agreement with nature", and Chrysippus believed it was "living in accordance with experience of what happens by nature . "  Stoic ethics is a particularly strong version of eudaimonism.
Revised:  Cleanthes suggested it was "living in agreement with nature", and Chrysippus believed it was "living in accordance with experience of what happens by nature . " . Stoic ethics is a particularly strong version of eudaimonism.
Edit intent: fluency
Original:  G. E. M. Anscombe in her article "Modern Moral Philosophy" (1958) argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver . "  She claims a system of morality conceived along the lines of the Ten Commandments depends on someone having made these rules.
Revised:  G. E. M. Anscombe in her article "Modern Moral Philosophy" (1958) argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver " She claims a system of morality conceived along the lines of the Ten Commandments depends on someone having made these rules.
Edit intent: fluency
Original:  G. E. M. Anscombe in her article "Modern Moral Philosophy" (1958) argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver . "  She claims a system of morality conceived along the lines of the Ten Commandments depends on someone having made these rules.
Revised:  G. E. M. Anscombe in her article "Modern Moral Philosophy" (1958) argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver . " . She claims a system of morality conceived along the lines of the Ten Commandments depends on someone having made these rules.
Edit intent: fluency
Original:  Anscombe recommends a return to the eudaimonistic ethical theories of the ancients, particularly Aristotle, which ground morality in the interests and well-being of human moral agents, and can do so without appealing to any such lawgiver.
Revised:  Anscombe recommends a return to the eudaimonistic ethical theories of the ancients, particularly Aristotle, which ground morality in the interests and well being of human moral agents, and can do so without appealing to any such lawgiver.
Edit intent: fluency
Original:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . "  Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs  Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Revised:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment " Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Edit intent: fluency
Original:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . "  Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs  Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Revised:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . " . Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Edit intent: fluency
Original:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . "  Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs  Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Revised:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . " Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs Nicomachean Ethics Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Edit intent: meaning-changed
Original:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . "  Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs  Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Revised:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . " Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Aristotle .
Edit intent: meaning-changed
Original:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . "  Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs  Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Aristotle .
Revised:  The Japanese concept of Ikigai has been described as eudaimonic well-being, as it "entails actions of devoting oneself to pursuits one enjoys and is associated with feelings of accomplishment and fulfillment . " Ataraxia Eudaemon (mythology) Eudaemons Eupraxsophy Humanism Maslow's hierarchy of needs Perfectionism Phronesis Social quality Summum bonum Virtue ethics Well-being Further reading %DIFDELCMD < %DIFDELCMD < %%% Primary sources Ackrill, J. L. (1981) Aristotle the Philosopher. Oxford: Oxford University Press. Anscombe, G. E. M. (1958) Modern Moral Philosophy. Philosophy 33; repr. in G.E.M. Anscombe (1981), vol. 3, 26–42. Aristotle.
Edit intent: meaning-changed
Original:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Revised:  Aristotle. The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Edit intent: coherence
Original:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Revised:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 , rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Edit intent: fluency
Original:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Revised:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. Jonathan Barnes, ed. Princeton: Princeton University Press, 1984 ) ] . Bollingen Foundation .1995.
Edit intent: meaning-changed
Original:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995.
Revised:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ] . Bollingen Foundation .1995.
Edit intent: fluency
Original:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation .1995. Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham,  Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Revised:  1962 —— The Complete Works of Aristotle, vol. 1 and 2 ( rev. ed. ), edited by Jonathan Barnes( 1984 ) ] . Bollingen Foundation , 1995. Broadie, Sarah W. (1991) Ethics with Aristotle. Oxford: Oxford University Press. Cicero. De Finibus Bonorum et Malorum , translated by H. Rackham, Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Edit intent: meaning-changed
Original:  Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham,  Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Revised:  Cicero. "On Ends" in De Finibus Bonorum et Malorum : "On Ends", H. Rackham, Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Edit intent: clarity
Original:  Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham,  Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Revised:  Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham, trans. Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Edit intent: meaning-changed
Original:  Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham,  Loeb Classical Library . Cambridge: Harvard University Press . 1914.
Revised:  Cicero. "On Ends" in De Finibus Bonorum et Malorum , translated by H. Rackham, Loeb Classical Library ( Cambridge: Harvard University Press . 1914.
Edit intent: fluency