wanyu/IteraTeR_full_sent huggingface dataset:
Original:  As an  example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Revised:  As an For example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Edit intent: fluency
Original:  As an  example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Revised:  As an example, Kwame Anthony Appiah articulates a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Edit intent: clarity
Original:  As an  example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Revised:  As an example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community where individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (religious, political, etc.).
Edit intent: clarity
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  By comparison, Immanuel Kant envisioned a cosmopolitan world where armies were abolished and humans were governed under a representative global institution. In all instances, proponents of cosmopolitanism share an emphasis that all humans should form one cohesive and united community. The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Edit intent: meaning-changed
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  In a looser but related sense, "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Edit intent: meaning-changed
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  The word "cosmopolitan" is also used to describe places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Edit intent: clarity
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live together and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Edit intent: clarity
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Edit intent: coherence
Original:   The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founding father of the Cynic movement in Ancient Greece.
Revised:  The word "cosmopolitan" is often used in a vernacular sense to refer to places where people of various ethnic, cultural and/or religious backgrounds live nearby and interact with each other , diverging from the strict definition of the concept . Philosophical roots Diogenes Cosmopolitanism can be traced back to Diogenes of Sinope (c. 412 B.C.), the founder of the Cynic movement in Ancient Greece.
Edit intent: clarity
Original:  In Ancient Greece , the broadest basis of social identity at that time was either the individual city-state or the Greeks (Hellenes) as a group. The Stoics, who latertook  Diogenes' idea and developed it, typically stressed that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Revised:  In Ancient Greece , the broadest basis of social identity at that time was either the individual city-state or the culturally and linguistically homogenous Hellenic group. Diogenes' idea and developed it, typically stressed that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Edit intent: meaning-changed
Original:  The Stoics, who latertook  Diogenes' idea and developed it, typically stressed that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Revised:  The Stoics, who latertook Stoicism, another Greek school of thought that was founded roughly a century later, built upon Diogenes' idea and developed it, typically stressed that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Edit intent: meaning-changed
Original:  The Stoics, who latertook  Diogenes' idea and developed it, typically stressed that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Revised:  The Stoics, who latertook Diogenes' idea , with many of its thinkers and adherents stressing that each human being "dwells [...] in two communities – the local community of our birth, and the community of human argument and aspiration".
Edit intent: meaning-changed
Original:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles , the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity.
Revised:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity , which states that individuals should regard themselves as concentric circles , the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity.
Edit intent: clarity
Original:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles , the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity.
Revised:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles : the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity.
Edit intent: fluency
Original:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles , the first one around the self, next immediate family, extended family, local group, citizens, countrymen, humanity.
Revised:  Kant and Stoic Cosmopolitanism, in The Journal of Political Philosophy Volume 5, Nr 1, pp. 1–25 A common way to understand Stoic cosmopolitanism is through Hierocles' circle model of identity that states that we should regard ourselves as concentric circles , the first one around the self, followed by immediate family, extended family, local group, citizens, countrymen, humanity.
Edit intent: clarity
Original: Jeff Greenfield, "The Ugly History of Stephen Miller’s ‘Cosmopolitan’ Epithet" In modern times, Stephen Miller, a Trump administration senior policy advisor, has publicly criticized CNN reporter Jim Acosta as exhibiting "cosmopolitan bias" during a discussion on the government's new immigration plan.
Revised: Jeff Greenfield, "The Ugly History of Stephen Miller’s ‘Cosmopolitan’ Epithet" In modern times, Stephen Miller, a Trump administration senior policy advisor, publicly criticized CNN reporter Jim Acosta as exhibiting "cosmopolitan bias" during a discussion on the government's new immigration plan.
Edit intent: fluency
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: clarity
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: fluency
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: coherence
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: fluency
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: coherence
Original:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" ) . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Revised:  On the way, they indulge in an " illmannliga dvöl" (" immoral rest" ) beside a large stone, fittingly called Miklisteinn ('large stone') and " víkja annan veg til saurlífis" (" turn onto the alternative road of fornication" ) . Once they have finished having sex, they return to the child, who they had set down, and find that it is now " blátt, dautt ok ferligt" (" black, dead, and hideous" . The couple decide to leave the child behind and walk away, but as they do so they hear a cry.
Edit intent: fluency
Original:  They return to the child and find that it is alive, but it is now so " hræðilegt, at hvárki þora þau snerta né nær koma" (" terrifying that they dare neither touch it nor come near" ) .
Revised:  They return to the child and find that it is alive, but it is now so " terrifying that they dare neither touch it nor come near" ) .
Edit intent: coherence
Original:  They return to the child and find that it is alive, but it is now so " hræðilegt, at hvárki þora þau snerta né nær koma" (" terrifying that they dare neither touch it nor come near" ) .
Revised:  They return to the child and find that it is alive, but it is now so " hræðilegt, at hvárki þora þau snerta né nær koma" (" terrifying that they dare neither touch it nor come near" .
Edit intent: fluency
Original:  It is then said that a certain woman is " nýkomin í bygðina, stundum með venuáliti, en stundum með selshöfði, gekk þessi fjándi einn veg djarft á dag sem nátt, því var þessi miðdegisdjöfull Selkolla nefndr í sveitinni" (" newly arrived in the district, sometimes with an ordinary face but sometimes with a seal's head.
Revised:  It is then said that a certain woman is " newly arrived in the district, sometimes with an ordinary face but sometimes with a seal's head.
Edit intent: coherence
Original:  This devil walked about as boldly by day as by night, for which reason this midday-devil was called Selkolla in the district" ) . What follows is an account of the assaults of this being at a farm which is never localised in any more detail.
Revised:  This devil walked about as boldly by day as by night, for which reason this midday-devil was called Selkolla in the district" . What follows is an account of the assaults of this being at a farm which is never localised in any more detail.
Edit intent: fluency
Original:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " mæddr ogg máttfarin" (" tired and exhausted" ) , and lies in bed " fyrir þá sótt, er svikligr fjandans prettr hafði unnit hans náttúru.
Revised:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " tired and exhausted" ) , and lies in bed " fyrir þá sótt, er svikligr fjandans prettr hafði unnit hans náttúru.
Edit intent: clarity
Original:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " mæddr ogg máttfarin" (" tired and exhausted" ) , and lies in bed " fyrir þá sótt, er svikligr fjandans prettr hafði unnit hans náttúru.
Revised:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " mæddr ogg máttfarin" (" tired and exhausted" , and lies in bed " fyrir þá sótt, er svikligr fjandans prettr hafði unnit hans náttúru.
Edit intent: fluency
Original:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " mæddr ogg máttfarin" (" tired and exhausted" ) , and lies in bed " fyrir þá sótt, er svikligr fjandans prettr hafði unnit hans náttúru. Má hann síðan enga hafa, því at sami óhreinn andi sækir hann dag ok nátt með ákaf" (" on account of that sickness, which the deceitful trick of the Devil had afflicted upon his virility.
Revised:  When he realises what is actually going on, he tries to turn for home, but Selkolla bars his way, such that he gets home to the farm " mæddr ogg máttfarin" (" tired and exhausted" ) , and lies in bed " on account of that sickness, which the deceitful trick of the Devil had afflicted upon his virility.
Edit intent: coherence
Original:  ) . No-one wants to be near the farmer to provide him with any solace, " nema einn dygðugr frendi hans, er liggr í hjá honum, þar til er Selkolla ræðr á þann of nátt, ok sprengir ór honum bæði aug" (" except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" ) . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Revised:  . No-one wants to be near the farmer to provide him with any solace, " nema einn dygðugr frendi hans, er liggr í hjá honum, þar til er Selkolla ræðr á þann of nátt, ok sprengir ór honum bæði aug" (" except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" ) . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Edit intent: fluency
Original:  ) . No-one wants to be near the farmer to provide him with any solace, " nema einn dygðugr frendi hans, er liggr í hjá honum, þar til er Selkolla ræðr á þann of nátt, ok sprengir ór honum bæði aug" (" except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" ) . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Revised:  ) . No-one wants to be near the farmer to provide him with any solace, " except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" ) . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Edit intent: coherence
Original:  ) . No-one wants to be near the farmer to provide him with any solace, " nema einn dygðugr frendi hans, er liggr í hjá honum, þar til er Selkolla ræðr á þann of nátt, ok sprengir ór honum bæði aug" (" except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" ) . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Revised:  ) . No-one wants to be near the farmer to provide him with any solace, " nema einn dygðugr frendi hans, er liggr í hjá honum, þar til er Selkolla ræðr á þann of nátt, ok sprengir ór honum bæði aug" (" except for one diligent kinsman of his, who lies beside him until Selkolla overcomes him in the night and bursts out his eyes" . Guðmundr, who is wandering the Westfjords, is called in and asked to tackle the fiend.
Edit intent: fluency