wanyu/IteraTeR_full_sent huggingface dataset:
Original:  However, Zhouli interpreters differ whether the fangxiangshi was covered by a bearskin cloak or mask, owing to the ambiguous Classical Chinese phrase 熊皮黃金四目 literally "bear skin yellow gold four eyes", and Zheng Xuan's comparison with a qitou "demon mask" (see Childs-Johnson 1995) . Translations are frequently a bearskin ("don the hide of a young bear ornamented with four eyes of gold" , von Falkenhausen 1995: 291 ), sometimes a bearskin mask ("four-eyed bear mask", McCurley 2005:137) , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" , Fukushima 2005: 258 ).
Revised:  However, Zhouli interpreters differ whether the fangxiangshi was covered by a bearskin cloak or mask, owing to the ambiguous Classical Chinese phrase 熊皮黃金四目 literally "bear skin yellow gold four eyes", and Zheng Xuan's comparison with a qitou "demon mask" (see Childs-Johnson 1995) . Translations are frequently a bearskin ("don the hide of a young bear ornamented with four eyes of gold" ), sometimes a bearskin mask ("four-eyed bear mask", McCurley 2005:137) , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" , Fukushima 2005: 258 ).
Edit intent: coherence
Original:  291 ), sometimes a bearskin mask ("four-eyed bear mask", McCurley 2005:137) , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" , Fukushima 2005: 258 ).
Revised:  291 ), sometimes a bearskin mask ("four-eyed bear mask", McCurley , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" , Fukushima 2005: 258 ).
Edit intent: coherence
Original:  291 ), sometimes a bearskin mask ("four-eyed bear mask", McCurley 2005:137) , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" , Fukushima 2005: 258 ).
Revised:  291 ), sometimes a bearskin mask ("four-eyed bear mask", McCurley 2005:137) , or even both ("covered with a bear's skin and donning a face mask with four golden eyes" ).
Edit intent: coherence
Original:  (tr. Groot 1910 6: 976-977) The syntax of this fangxiangshi description differs from the Zhouli: 方相氏黃金四目蒙熊皮 "the fangxiangshi [wears] four golden eyes [and] is covered by a bearskin".
Revised:  Tr. . The syntax of this fangxiangshi description differs from the Zhouli: 方相氏黃金四目蒙熊皮 "the fangxiangshi [wears] four golden eyes [and] is covered by a bearskin".
Edit intent: coherence
Original:  (tr. Groot 1910 6: 978-979) During the Sui dynasty (581-618 CE), the official ritual (tr. Groot 1910 6: 1151) restricted using fangxiangshi exorcists to funerals of higher-ranking shi "scholar-officials";
Revised:  Tr. . During the Sui dynasty (581-618 CE), the official ritual (tr. Groot 1910 6: 1151) restricted using fangxiangshi exorcists to funerals of higher-ranking shi "scholar-officials";
Edit intent: coherence
Original:  (tr. Groot 1910 6: 978-979) During the Sui dynasty (581-618 CE), the official ritual (tr. Groot 1910 6: 1151) restricted using fangxiangshi exorcists to funerals of higher-ranking shi "scholar-officials";
Revised:  (tr. Groot 1910 6: 978-979) During the Sui dynasty (581-618 CE), the official ritualTr. . restricted using fangxiangshi exorcists to funerals of higher-ranking shi "scholar-officials";
Edit intent: meaning-changed
Original:  The (732) Great Tang Ritual Regulations of the Kaiyuan Era (713-742, Emperor Xuanzong of Tang) says that in funeral processions (tr. Groot 1910 6: 1151), "behind the carriage in which the soul-tablet was conveyed, came the carriage of the fang-siang, which, however, was to be replaced by a carriage with an ugly head [qitou] at funerals of officers of any grade below the fifth."
Revised:  The (732) Great Tang Ritual Regulations of the Kaiyuan Era (713-742, Emperor Xuanzong of Tang) says that in funeral processions ,Tr. . "behind the carriage in which the soul-tablet was conveyed, came the carriage of the fang-siang, which, however, was to be replaced by a carriage with an ugly head [qitou] at funerals of officers of any grade below the fifth."
Edit intent: coherence
Original:  (tr. Groot 1910 6: 980) Duan Chengshi's (8th century) Miscellaneous Morsels from Youyang (tr. Groot 1910 6: 1152-1153) differentiates qitou 魌頭 "ghost mask" types, those with four eyes are named fangxiang and those with two eyes are named qī 僛 "dancers".
Revised:  . Duan Chengshi's (8th century) Miscellaneous Morsels from Youyang (tr. Groot 1910 6: 1152-1153) differentiates qitou 魌頭 "ghost mask" types, those with four eyes are named fangxiang and those with two eyes are named qī 僛 "dancers".
Edit intent: clarity
Original:  (tr. Groot 1910 6: 980) Duan Chengshi's (8th century) Miscellaneous Morsels from Youyang (tr. Groot 1910 6: 1152-1153) differentiates qitou 魌頭 "ghost mask" types, those with four eyes are named fangxiang and those with two eyes are named qī 僛 "dancers".
Revised:  (tr. Groot 1910 6: 980) Duan Chengshi's (8th century) Miscellaneous Morsels from YouyangTr. . differentiates qitou 魌頭 "ghost mask" types, those with four eyes are named fangxiang and those with two eyes are named qī 僛 "dancers".
Edit intent: meaning-changed
Original:  The Da Tang liudian book of Tang institutions (tr. Fong 1991: 189) states that a person who performed the task of fangxiangshi would put on "a mask with four golden eyes and wear a bear-skin outfit."
Revised:  The Da Tang liudian book of Tang institutionsTr. . states that a person who performed the task of fangxiangshi would put on "a mask with four golden eyes and wear a bear-skin outfit."
Edit intent: clarity
Original:  The (1060) New Book of Tang (tr. Groot 1910 6: 980) notes that for Nuo rituals, "the lads should be between twelve and sixteen years old, masked, and arranged in four groups of six, and that, besides the whip-bearers, drummers and trumpeters, there should be two wu [shamans] in the procession.
Revised:  The (1060) New Book of Tang . notes that for Nuo rituals, "the lads should be between twelve and sixteen years old, masked, and arranged in four groups of six, and that, besides the whip-bearers, drummers and trumpeters, there should be two wu [shamans] in the procession.
Edit intent: coherence
Original:  The Tang-Song handbook on burial practices, the Bicanq jing (tr. Fong 1991: 189), says the fangxiang figures were "woven in five colors, had four eyes and held tree branches in their hands".
Revised:  The Tang-Song handbook on burial practices, the Bicanq jing ,Tr. . says the fangxiang figures were "woven in five colors, had four eyes and held tree branches in their hands".
Edit intent: coherence
Original:  The official ritual of the Song dynasty (tr. Groot 1910 6: 1152) said funerals for officers of the four highest ranks could have one fangsiang exorcist, and those below in rank could only have a qitou ghost mask.
Revised:  The official ritual of the Song dynastyTr. . said funerals for officers of the four highest ranks could have one fangsiang exorcist, and those below in rank could only have a qitou ghost mask.
Edit intent: clarity
Original:  Similarly, during Ming dynasty (1368-1644) funeral rituals (tr. Groot 1910 6: 1152) were delimited to four-eyed fangxiang for officers of the 1st-4th ranks, two-eyed ones for officers of the 5th-7th ranks, and none for lower-ranking officers.
Revised:  Similarly, during Ming dynasty (1368-1644) funeral ritualsTr. . were delimited to four-eyed fangxiang for officers of the 1st-4th ranks, two-eyed ones for officers of the 5th-7th ranks, and none for lower-ranking officers.
Edit intent: clarity
Original:  De Groot (1910 6: 980) describes popular exorcising processions as "noisy, and even amusing, agreeably breaking the monotony of daily life" on the last day of the year, with boys wearing ghost-masks of old and young people and numerous gods and spirits, men dressed in costumes of fearsome door gods to scare away evil spirits, and male and female wu-shamans dancing with drums, all under the guidance of men and women acting as "fathers and mothers of the Nuo" ritual.
Revised:  De Groot describes popular exorcising processions as "noisy, and even amusing, agreeably breaking the monotony of daily life" on the last day of the year, with boys wearing ghost-masks of old and young people and numerous gods and spirits, men dressed in costumes of fearsome door gods to scare away evil spirits, and male and female wu-shamans dancing with drums, all under the guidance of men and women acting as "fathers and mothers of the Nuo" ritual.
Edit intent: coherence
Original:  In the 1980s, the Chinese government officially recognized Nuo rituals as the folk religion of the Tujia people, who primarily live in the Wuling Mountains of Central China (Li 2006) .
Revised:  In the 1980s, the Chinese government officially recognized Nuo rituals as the folk religion of the Tujia people, who primarily live in the Wuling Mountains of Central China .
Edit intent: coherence
Original:  Interpretations Lisa Raphals (2009: 61) suggests that the Zhou dynasty ritual fangxiangshi 方相氏 may have been a predecessor of the Han dynasty professional fangshi 方士 "recipe masters".
Revised:  Interpretations Lisa Raphals suggests that the Zhou dynasty ritual fangxiangshi 方相氏 may have been a predecessor of the Han dynasty professional fangshi 方士 "recipe masters".
Edit intent: clarity
Original:  Bodde (1975: 124) identifies the fangxiangshi with the demonic "God of War" Chiyou, who, according to legend, opposed the Yellow Emperor, citing Zhang Heng's (2nd century CE) Xijing fu poem that describes Chiyou similarly with how other texts portray the appearance and behavior of the fangxiangshi.
Revised:  Bodde identifies the fangxiangshi with the demonic "God of War" Chiyou, who, according to legend, opposed the Yellow Emperor, citing Zhang Heng's (2nd century CE) Xijing fu poem that describes Chiyou similarly with how other texts portray the appearance and behavior of the fangxiangshi.
Edit intent: coherence
Original:  The earliest record was the (c. 797) Shoku Nihongi history (Gras 2004: 45) , which mentions a hōsōshi exorcist officiating at the burial ceremonies for Emperor Shōmu (756), Emperor Kōnin (781), and Emperor Kanmu (806).
Revised:  The earliest record was the (c. 797) Shoku Nihongi history , which mentions a hōsōshi exorcist officiating at the burial ceremonies for Emperor Shōmu (756), Emperor Kōnin (781), and Emperor Kanmu (806).
Edit intent: clarity
Original:  The Kyōgen actor Nomura Mannojō noted that Chinese Nuo rituals 儺 were the 8th-century source for the Japanese tsuina 追儺 or setsubun "ritual to exorcise evil spirits on the last day of winter", and proposed that supernatural power links the Chinese nuo performer fangxiangshi and the Japanese gigaku masked character Chidō 治道 "govern the way" who leads a (Fukushima 2005: 258) . References Benn, Charles D. (2002), Daily Life in Traditional China: The Tang Dynasty, Greenwood.
Revised:  The Kyōgen actor Nomura Mannojō noted that Chinese Nuo rituals 儺 were the 8th-century source for the Japanese tsuina 追儺 or setsubun "ritual to exorcise evil spirits on the last day of winter", and proposed that supernatural power links the Chinese nuo performer fangxiangshi and the Japanese gigaku masked character Chidō 治道 "govern the way" who leads a . References Benn, Charles D. (2002), Daily Life in Traditional China: The Tang Dynasty, Greenwood.
Edit intent: coherence
Original:  The Kyōgen actor Nomura Mannojō noted that Chinese Nuo rituals 儺 were the 8th-century source for the Japanese tsuina 追儺 or setsubun "ritual to exorcise evil spirits on the last day of winter", and proposed that supernatural power links the Chinese nuo performer fangxiangshi and the Japanese gigaku masked character Chidō 治道 "govern the way" who leads a (Fukushima 2005: 258) . References Benn, Charles D. (2002), Daily Life in Traditional China: The Tang Dynasty, Greenwood. Biot, Édouard (1881), Le Tcheou-li ou Rites des Tcheou, 2 vols., Imprimerie nationale. Bodde, Derk (1975), Festivals in Classical China: New Year and Other Annual Observations during the Han Dynasty, 206 BC-AD 220, Princeton University Press. Boltz, William G. (1979), "Philological Footnotes to the Han New Year Rites, Festivals in Classical China: New Year and Other Annual Observances during the Han Dynasty 206 B.C.-A.D. 220 by Derk Bodde", Journal of the American Oriental Society 99.3: 423-439. Childs-Johnson, Elizabeth (1995), "The Ghost Head Mask and Metamorphic Shang Imagery", Early China 20: 79-92. von Falkenhausen, Lothar (1995), "Reflections on the Political Role of Spirit Mediums in Early China: The Wu Officials in the Zhou Li", Early China 20: 279-300. Fong, Mary H. (1991), "Antecedents of Sui-Tang Burial Practices in Shaanxi", Artibus Asiae 51.3/4: 147-198. Fukushima, Yoshiko (2005), "Masks, Interface of Past and Future: Nomura Mannojō's Shingigaku", Asian Theatre Journal 22.2: 249-268. Gras, Alexandre (2004), "追儺における呪文の名称と方相氏の役割の変化について", Issues in Language and Culture 5: 35-53. Groot, J.J.M. de (1910), The Religious System of China 6, E. J. Brill. Harper, Donald (1985), "A Chinese Demonography of the Third Century B. C.", Harvard Journal of Asiatic Studies, 45.2: 459-498. Laufer, Berthold (1909), Chinese clay figures. Part I. Prolegomena on the history of defensive armor, Field Museum of Natural History, Anthropological series 13.2. Li, Lan (2006), "The Changing Role of the Popular Religion of Nuo (傩) in Modern Chinese Politics", Modern Asian Studies, 45: 1-23. McCurley, Dallas (2005), "Performing Patterns: Numinous Relations in Shang and Zhou China", The Drama Review 49.3: 135-156. Raphals, Lisa (2009), "Divination in the Han Shu Bibliographic Treatise", Early China 32: 45-101. Schuessler, Axel (2007), ABC Etymological Dictionary of Old Chinese, University of Hawaii Press. 
Revised:  The Kyōgen actor Nomura Mannojō noted that Chinese Nuo rituals 儺 were the 8th-century source for the Japanese tsuina 追儺 or setsubun "ritual to exorcise evil spirits on the last day of winter", and proposed that supernatural power links the Chinese nuo performer fangxiangshi and the Japanese gigaku masked character Chidō 治道 "govern the way" who leads a (Fukushima 2005: 258) . References 
Edit intent: meaning-changed
Original:  History First publicized by Miller and Rollnick in 1991, motivational therapy is now seen as a highly effective treatment strategy for substance abuse , especially in the case of opiate and euphoric-enhancement drugs, where users tend to resist traditional negative reinforcement strategies.
Revised:  History First publicized by Miller and Rollnick in 1991, motivational therapy is now seen as a highly effective treatment strategy for substance use disorders , especially in the case of opiate and euphoric-enhancement drugs, where users tend to resist traditional negative reinforcement strategies.
Edit intent: clarity
Original:  Since Miller and Rollnick, other psychologists have introduced models and various techniques to try to implement within the Motivational Therapy realm to help with substance abuse . Carlo DiClemente introduced models that linked motivation with change, proposing the Stages of Change Model, and using it to explain relapse, and the struggle of addiction being a matter of behavior change.
Revised:  Since Miller and Rollnick, other psychologists have introduced models and various techniques to try to implement within the Motivational Therapy realm to help with substance use . Carlo DiClemente introduced models that linked motivation with change, proposing the Stages of Change Model, and using it to explain relapse, and the struggle of addiction being a matter of behavior change.
Edit intent: clarity
Original:  implementing the plan, taking the action MaintenanceSustaining behavior change until integrated into lifestyle, maintaining, integrating Relapse/recyclingSlipping back to previous behavior and re-entering the cycle of change TerminationLeaving the cycle of change The models, along with the techniques formulated by Rollnick and Miller have helped create a client-driven form of therapy that has been known to help clients with substance abuse and different caliber athletes in achieving success.
Revised:  implementing the plan, taking the action MaintenanceSustaining behavior change until integrated into lifestyle, maintaining, integrating Relapse/recyclingSlipping back to previous behavior and re-entering the cycle of change TerminationLeaving the cycle of change The models, along with the techniques formulated by Rollnick and Miller have helped create a client-driven form of therapy that has been known to help clients with substance use and different caliber athletes in achieving success.
Edit intent: fluency
Original:  When being addressed, the entire family is present and attentive (not just the abuser) . Version 2 of the SMT model uses motivational interviewing approaches and combines these with family systems by using five basic principles that are critical in shaping therapist behavior: expressing empathy about the patients condition(s), developing discrepancies regarding the patients beliefs about his or her behavior, avoiding arguments about continued substance use;
Revised:  When being addressed, the entire family is present and attentive . Version 2 of the SMT model uses motivational interviewing approaches and combines these with family systems by using five basic principles that are critical in shaping therapist behavior: expressing empathy about the patients condition(s), developing discrepancies regarding the patients beliefs about his or her behavior, avoiding arguments about continued substance use;
Edit intent: clarity
Original:  As a treatment for individuals with all types of substance abuse disorders, motivational interview therapists focus on trying to erase any type of ambivalence the individual may have towards their abuse . Similar to MET, motivational interviewing finds 'change talk' very important and the clinician interacts with the patient through open-ended questions, affirmations, reflections and end-of-session summaries.
Revised:  As a treatment for individuals with all types of substance use disorders, motivational interview therapists focus on trying to erase any type of ambivalence the individual may have towards their abuse . Similar to MET, motivational interviewing finds 'change talk' very important and the clinician interacts with the patient through open-ended questions, affirmations, reflections and end-of-session summaries.
Edit intent: clarity
Original:  As a treatment for individuals with all types of substance abuse disorders, motivational interview therapists focus on trying to erase any type of ambivalence the individual may have towards their abuse . Similar to MET, motivational interviewing finds 'change talk' very important and the clinician interacts with the patient through open-ended questions, affirmations, reflections and end-of-session summaries.
Revised:  As a treatment for individuals with all types of substance abuse disorders, motivational interview therapists focus on trying to erase any type of ambivalence the individual may have towards their use . Similar to MET, motivational interviewing finds 'change talk' very important and the clinician interacts with the patient through open-ended questions, affirmations, reflections and end-of-session summaries.
Edit intent: clarity
Original:  While Motivational Therapy is a method to treat substance abuse , Motivational Enhancement Therapy (MET) is also a very common way to treat alcoholism or alcohol abuse . MET is very focused on the individual or patient taking responsibility for their abuse and speaking about the actions needed to evoke change in their life.
Revised:  While Motivational Therapy is a method to treat substance use , Motivational Enhancement Therapy (MET) is also a very common way to treat alcoholism or alcohol abuse . MET is very focused on the individual or patient taking responsibility for their abuse and speaking about the actions needed to evoke change in their life.
Edit intent: clarity
Original:  While Motivational Therapy is a method to treat substance abuse , Motivational Enhancement Therapy (MET) is also a very common way to treat alcoholism or alcohol abuse . MET is very focused on the individual or patient taking responsibility for their abuse and speaking about the actions needed to evoke change in their life.
Revised:  While Motivational Therapy is a method to treat substance abuse , Motivational Enhancement Therapy (MET) is also a very common way to treat alcohol use disorder . MET is very focused on the individual or patient taking responsibility for their abuse and speaking about the actions needed to evoke change in their life.
Edit intent: clarity
Original:  While Motivational Therapy is a method to treat substance abuse , Motivational Enhancement Therapy (MET) is also a very common way to treat alcoholism or alcohol abuse . MET is very focused on the individual or patient taking responsibility for their abuse and speaking about the actions needed to evoke change in their life.
Revised:  While Motivational Therapy is a method to treat substance abuse , Motivational Enhancement Therapy (MET) is also a very common way to treat alcoholism or alcohol abuse . MET is very focused on the individual or patient taking responsibility for their use and speaking about the actions needed to evoke change in their life.
Edit intent: clarity
Original:  MI. Steinglass, P. (2009). Systemic-motivational therapy for substance abuse disorders: An integrative model. Journal of Family Therapy, 31(2), 155–174. doi:10.1111/j. 1467–6427.2009.00460.x Edwards and Steinglass, 1995;
Revised:  MI. Edwards and Steinglass, 1995;
Edit intent: coherence
Original:  Conflict with her brother-in-law, Carlos María Isidro de Borbón, who aspired to the throne by virtue of a supposedly valid Salic Law - already repealed by Carlos IV and Ferdinand VII himself - led the country into the First Carlist War.
Revised:  Conflict with her brother-in-law, Carlos María Isidro de Borbón, who aspired to the throne by virtue of a supposedly valid Salic Law — already repealed by Carlos IV and Ferdinand VII himself - led the country into the First Carlist War.
Edit intent: fluency
Original:  Conflict with her brother-in-law, Carlos María Isidro de Borbón, who aspired to the throne by virtue of a supposedly valid Salic Law - already repealed by Carlos IV and Ferdinand VII himself - led the country into the First Carlist War.
Revised:  Conflict with her brother-in-law, Carlos María Isidro de Borbón, who aspired to the throne by virtue of a supposedly valid Salic Law - already repealed by Carlos IV and Ferdinand VII himself — led the country into the First Carlist War.
Edit intent: fluency
Original:  The conflict with her brother-in-law, Infante Carlos, Count of Molina, who aspired to the throne in virtue of the presumed validity of Salic law—which had been abolished by Charles IV and ignored by Ferdinand VII—brought the nation into the First Carlist War. her true reign ( 1843-1868 ), which began with the declaration of the Cortes Generales that her majority reign was to begin when she was thirteen years old.
Revised:  The conflict with her brother-in-law, Infante Carlos, Count of Molina, who aspired to the throne in virtue of the presumed validity of Salic law—which had been abolished by Charles IV and ignored by Ferdinand VII—brought the nation into the First Carlist War. her true reign ( 1843–1868 ), which began with the declaration of the Cortes Generales that her majority reign was to begin when she was thirteen years old.
Edit intent: fluency