wanyu/IteraTeR_full_sent huggingface dataset:
Original:  (tr. Ware 1966:10) Compare these autobiography translations: (Davis and Ch'en 1941:301) "people all call me a pao-p'u scholar (i.e., one who keeps his basic nature, one who is unperturbed by the desires of the world)";
Revised:  Compare these autobiography translations: (Davis and Ch'en 1941:301) "people all call me a pao-p'u scholar (i.e., one who keeps his basic nature, one who is unperturbed by the desires of the world)";
Edit intent: coherence
Original:  (tr. Ware 1966:10) Compare these autobiography translations: (Davis and Ch'en 1941:301) "people all call me a pao-p'u scholar (i.e., one who keeps his basic nature, one who is unperturbed by the desires of the world)";
Revised:  (tr. Ware 1966:10) Compare these autobiography translations: "people all call me a pao-p'u scholar (i.e., one who keeps his basic nature, one who is unperturbed by the desires of the world)";
Edit intent: coherence
Original:  (tr. Ware 1966:17 , cf. Sailey 1978:264) Compare the more literal translation of Davis and Ch'en (1941:301) , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Revised:  Tr. , cf. Sailey 1978:264) Compare the more literal translation of Davis and Ch'en (1941:301) , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Edit intent: coherence
Original:  (tr. Ware 1966:17 , cf. Sailey 1978:264) Compare the more literal translation of Davis and Ch'en (1941:301) , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Revised:  (tr. Ware 1966:17 , cf. . Compare the more literal translation of Davis and Ch'en (1941:301) , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Edit intent: coherence
Original:  (tr. Ware 1966:17 , cf. Sailey 1978:264) Compare the more literal translation of Davis and Ch'en (1941:301) , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Revised:  (tr. Ware 1966:17 , cf. Sailey 1978:264) Compare the more literal translation of Davis and Ch'en , "I left off writing for ten and odd years, for I was constantly on the road, until the era Chien-wu (317-318 A.D.) when I got it ready."
Edit intent: coherence
Original:  In 330 (tr. Ware 1966:20), Emperor Cheng of Jin granted Ge the fief of "Marquis of Guanzhong" with income from 200 Jurong households.
Revised:  In 330 Emperor Cheng of Jin granted Ge the fief of "Marquis of Guanzhong" with income from 200 Jurong households.
Edit intent: clarity
Original:  The Outer Chapters discuss Chinese philosophy, Confucianism, Legalism, government, politics, literature, scholarship, and include Ge's autobiography, which Waley (1930:10) called "the fullest document of this kind that early China produced".
Revised:  The Outer Chapters discuss Chinese philosophy, Confucianism, Legalism, government, politics, literature, scholarship, and include Ge's autobiography, which Waley called "the fullest document of this kind that early China produced".
Edit intent: clarity
Original:  In Chapter 19, Ge Hong praises his master Zheng Yin (ca. 215-ca. 302), catalogs Taoist books, and lists talismans (see Ware 1966:379-385) . + Table 1:
Revised:  In Chapter 19, Ge Hong praises his master Zheng Yin (ca. 215-ca. 302), catalogs Taoist books, and lists talismans . + Table 1:
Edit intent: coherence
Original:  (3 , tr. Ware 1966:61-62) Needham (1954:439 )  evaluated this passage, "Admittedly there is much in the Pao Phu Tzu which is wild, fanciful and superstitious, but here we have a discussion scientifically as sound as anything in Aristotle, and very much superior to anything which the contemporary occident could produce."
Revised:  (3 ) evaluated this passage, "Admittedly there is much in the Pao Phu Tzu which is wild, fanciful and superstitious, but here we have a discussion scientifically as sound as anything in Aristotle, and very much superior to anything which the contemporary occident could produce."
Edit intent: coherence
Original:  (3 , tr. Ware 1966:61-62) Needham (1954:439 )  evaluated this passage, "Admittedly there is much in the Pao Phu Tzu which is wild, fanciful and superstitious, but here we have a discussion scientifically as sound as anything in Aristotle, and very much superior to anything which the contemporary occident could produce."
Revised:  (3 , tr. Ware 1966:61-62) Needham (1954:439 ) Needham evaluated this passage, "Admittedly there is much in the Pao Phu Tzu which is wild, fanciful and superstitious, but here we have a discussion scientifically as sound as anything in Aristotle, and very much superior to anything which the contemporary occident could produce."
Edit intent: fluency
Original:  Wu and Davis mention the Baopuzi formula for making mosaic gold "a golden crystalline powder used as a pigment" from Ch'ih Yen "red crystal salt" (produced from amethyst, calcite crystal, and alum ; Ware 1966:273 ) and Hwei Chih' "limewater".
Revised:  Wu and Davis mention the Baopuzi formula for making mosaic gold "a golden crystalline powder used as a pigment" from Ch'ih Yen "red crystal salt" (produced from amethyst, calcite crystal, and alum ) and Hwei Chih' "limewater".
Edit intent: coherence
Original:  (1935:232) The authors add, "It seems likely that Ko Hung was personally experienced in the chemistry of tin, for the Chinese say that he was the first to make tin foil and that he made magic or spirit money out of it."
Revised:  The authors add, "It seems likely that Ko Hung was personally experienced in the chemistry of tin, for the Chinese say that he was the first to make tin foil and that he made magic or spirit money out of it."
Edit intent: coherence
Original:  Davis and Ch'en (1941) translated chapters 8 "Overcoming Obstructions" and 11 "On Hsien Medicines", and provided paraphrases or summaries of the remaining Inner Chapters.
Revised:  Davis and Ch'en translated chapters 8 "Overcoming Obstructions" and 11 "On Hsien Medicines", and provided paraphrases or summaries of the remaining Inner Chapters.
Edit intent: coherence
Original:  Huard's and Wong's (1968) critical assessment of Ware was criticized in turn by Sivin (1969:388) . "Their review, nonetheless, can only be described as perfunctory.
Revised:  Huard's and Wong's critical assessment of Ware was criticized in turn by Sivin (1969:388) . "Their review, nonetheless, can only be described as perfunctory.
Edit intent: coherence
Original:  Huard's and Wong's (1968) critical assessment of Ware was criticized in turn by Sivin (1969:388) . "Their review, nonetheless, can only be described as perfunctory.
Revised:  Huard's and Wong's (1968) critical assessment of Ware was criticized in turn by Sivin . "Their review, nonetheless, can only be described as perfunctory.
Edit intent: coherence
Original:  next comes gold, then follows silver, then the many chih, then the five kinds of jade, then mica, then ming-chu, then realgar, then brown hematite, then conglomerate masses of brown hematite, then stone cassia (?), then quartz, then paraffin, then sulphur, then wild honey, then malachite (stratified variety) (tr. Feifel 1946:2) At the top of the genie's pharmacopoeia stands cinnabar.
Revised:  next comes gold, then follows silver, then the many chih, then the five kinds of jade, then mica, then ming-chu, then realgar, then brown hematite, then conglomerate masses of brown hematite, then stone cassia (?), then quartz, then paraffin, then sulphur, then wild honey, then malachite (stratified variety) Tr. . At the top of the genie's pharmacopoeia stands cinnabar.
Edit intent: coherence
Original:  Jay Sailey (1978) translated 21 of the 50 chapters: 1, 3, 5, 14-15, 20, 24-26, 30-34, 37, 40, 43-44, 46-47, and 50.
Revised:  Jay Sailey translated 21 of the 50 chapters: 1, 3, 5, 14-15, 20, 24-26, 30-34, 37, 40, 43-44, 46-47, and 50.
Edit intent: coherence
Original:  In addition, Sailey (1978:509-545) included appendices on "Buddhism and the Pao-p'u-tzu", "Biography of Ko Hung" from the Jin Shu, and "Recensions" of lost Baopuzi fragments quoted in later texts.
Revised:  In addition, Sailey included appendices on "Buddhism and the Pao-p'u-tzu", "Biography of Ko Hung" from the Jin Shu, and "Recensions" of lost Baopuzi fragments quoted in later texts.
Edit intent: clarity
Original:  Kroll (1982:139) gave a mixed review, "Although Sailey's renderings frequently obscure Ko Hung's carefully polished diction and nuance, they reliably convey the sense of the original and should be a substantial boon to Western students of medieval Chinese thought and culture."
Revised:  gave a mixed review, "Although Sailey's renderings frequently obscure Ko Hung's carefully polished diction and nuance, they reliably convey the sense of the original and should be a substantial boon to Western students of medieval Chinese thought and culture."
Edit intent: coherence
Original:  (1930:13) In the estimation of Ho (1967:145) , the Baopuzi is a "more important" alchemical text than Wei Boyang's (ca. 142) Cantong qi "The Kinship of the Three".
Revised:  In the estimation of Ho (1967:145) , the Baopuzi is a "more important" alchemical text than Wei Boyang's (ca. 142) Cantong qi "The Kinship of the Three".
Edit intent: coherence
Original:  (1930:13) In the estimation of Ho (1967:145) , the Baopuzi is a "more important" alchemical text than Wei Boyang's (ca. 142) Cantong qi "The Kinship of the Three".
Revised:  (1930:13) In the estimation of Ho , the Baopuzi is a "more important" alchemical text than Wei Boyang's (ca. 142) Cantong qi "The Kinship of the Three".
Edit intent: coherence
Original:  Chi-Tim Lai (1998:199) interprets the Inner Chapters as a "new discourse" on hsien"-immortality through personal salvation and perfection, contrasting with the traditional "imperial discourse" that only the rich could afford to achieve a state of hsien."
Revised:  Chi-Tim Lai interprets the Inner Chapters as a "new discourse" on hsien"-immortality through personal salvation and perfection, contrasting with the traditional "imperial discourse" that only the rich could afford to achieve a state of hsien."
Edit intent: clarity
Original:  (16 , tr. Wu and Davis 1935:260-1)Ware (1966:268 )  translates this adage, "There are no fat genii and no rich processors".
Revised:  (16 , tr. Wu and Davis 1935:260-1)Ware (1966:268 ) Tr. . Ware translates this adage, "There are no fat genii and no rich processors".
Edit intent: meaning-changed
Original:  (4 , tr. Wu and Davis 1935:251) Pregadio (2006:215) says recent studies show Ge's intent was "glorifying the religious and ritual legacy of Jiangnan (the region south of the lower Yangtze River), emphasizing the superiority of certain traditions over others, and enhancing their prestige among the social elite to which Ge Hong belonged."
Revised:  (4 )Tr. . Pregadio (2006:215) says recent studies show Ge's intent was "glorifying the religious and ritual legacy of Jiangnan (the region south of the lower Yangtze River), emphasizing the superiority of certain traditions over others, and enhancing their prestige among the social elite to which Ge Hong belonged."
Edit intent: coherence
Original:  (4 , tr. Wu and Davis 1935:251) Pregadio (2006:215) says recent studies show Ge's intent was "glorifying the religious and ritual legacy of Jiangnan (the region south of the lower Yangtze River), emphasizing the superiority of certain traditions over others, and enhancing their prestige among the social elite to which Ge Hong belonged."
Revised:  (4 , tr. Wu and Davis 1935:251) Pregadio says recent studies show Ge's intent was "glorifying the religious and ritual legacy of Jiangnan (the region south of the lower Yangtze River), emphasizing the superiority of certain traditions over others, and enhancing their prestige among the social elite to which Ge Hong belonged."
Edit intent: coherence
Original:  (2006:217) References Benn, James A. 2003. "Review of Campany's To Live As Long As Heaven and Earth: Ge Hong’s Traditions of Divine Transcendents%DIFDELCMD < ]%%% , " Journal of the Royal Asiatic Society 13.1:138-140.
Revised:  (2006:217) References of Campany's To Live As Long As Heaven and Earth: Ge Hong’s Traditions of Divine Transcendents%DIFDELCMD < ]%%% , " Journal of the Royal Asiatic Society 13.1:138-140.
Edit intent: coherence
Original:  "Review of Campany's To Live As Long As Heaven and Earth: Ge Hong’s Traditions of Divine Transcendents%DIFDELCMD < ]%%% , " Journal of the Royal Asiatic Society 13.1:138-140.
Revised:  "Review %DIFDELCMD < ]%%% , " Journal of the Royal Asiatic Society 13.1:138-140.
Edit intent: coherence
Original:  "Review of Campany's To Live As Long As Heaven and Earth: Ge Hong’s Traditions of Divine Transcendents%DIFDELCMD < ]%%% , " Journal of the Royal Asiatic Society 13.1:138-140. Davis, Tenney and Ch’en Kuo-fu. 1941. "The Inner Chapters of Pao-p’u-tzu," Proceedings of the American Academy of Arts and Sciences 74:297-325. chaps.
Revised:  "Review of Campany's To Live As Long As Heaven and Earth: Ge Hong’s Traditions of Divine Transcendents%DIFDELCMD < ]%%% chaps.
Edit intent: coherence
Original:  1941. "The Inner Chapters of Pao-p’u-tzu," Proceedings of the American Academy of Arts and Sciences 74:297-325. chaps. 8 and 11%DIFDELCMD < ] %DIFDELCMD < %%% Feifel Eugene.
Revised:  1941. "The Inner Chapters of Pao-p’u-tzu," Proceedings of the American Academy of Arts and Sciences 74:297-325. %DIFDELCMD < ] %DIFDELCMD < %%% Feifel Eugene.
Edit intent: coherence
Original:  8 and 11%DIFDELCMD < ] %DIFDELCMD < %%% Feifel Eugene. 1941, 1944, and 1946. "Pao-p’u tzu nei-p’ien," Monumenta Serica 6: 113-211; 9:1-33; 11:1-32. Ho Peng-Yoke. 1967. "Review of Ware 1966 %DIFDELCMD < ]%%% ," The Journal of Asian Studies 27.1:144-145.
Revised:  8 and 11%DIFDELCMD < ] %DIFDELCMD < %%% of Ware 1966 %DIFDELCMD < ]%%% ," The Journal of Asian Studies 27.1:144-145.
Edit intent: coherence
Original:  1967. "Review of Ware 1966 %DIFDELCMD < ]%%% ," The Journal of Asian Studies 27.1:144-145.
Revised:  1967. "Review cite book |translator-last=Ware |translator-first=James R. |date= 1966 %DIFDELCMD < ]%%% ," The Journal of Asian Studies 27.1:144-145.
Edit intent: meaning-changed
Original:  1967. "Review of Ware 1966 %DIFDELCMD < ]%%% ," The Journal of Asian Studies 27.1:144-145.
Revised:  1967. "Review of Ware 1966 %DIFDELCMD < ]%%% |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
Edit intent: meaning-changed
Original:  Komjathy, Louis. 2004. Daoist Texts in Translation. Kroll, Paul W. 1982. "Review of Sailey 1978%DIFDELCMD < ]%%% ," Chinese Literature: Essays, Articles, Reviews (CLEAR) 4.1:139-140.
Revised:  of Sailey 1978%DIFDELCMD < ]%%% ," Chinese Literature: Essays, Articles, Reviews (CLEAR) 4.1:139-140.
Edit intent: coherence
Original:  "Review of Sailey 1978%DIFDELCMD < ]%%% ," Chinese Literature: Essays, Articles, Reviews (CLEAR) 4.1:139-140. Lai Chi-tim. 1998. "Ko Hung's Discourse of Hsien Immortality: A Taoist Configuration of an Alternate Ideal Self-Identity", Numen 45:1-38. Lin Lixue.
Revised:  "Review of Sailey 1978%DIFDELCMD < ]%%% Lin Lixue.
Edit intent: coherence
Original:  Xuesheng. Mair, Victor H. 1990. Tao Te Ching: The Classic Book of Integrity and the Way, by Lao Tzu; an entirely new translation based on the recently discovered Ma-wang-tui manuscripts. Bantam Books. Needham, Joseph. 1954. Science and Civilization in China: Volume 2, History of Scientific Thought. Cambridge University Press.
Revised:  Xuesheng. 
Edit intent: coherence
Original:  Pregadio, Fabrizio. 2006. Great Clarity: Daoism and Alchemy in Early Medieval China. Stanford University Press. Sailey, Jay. 1978. The Master Who Embraces Simplicity: A study of the philosopher Ko Hung, A.D. 283-343. Chinese Materials Center. Sivin, Nathan. 1969. "On the Pao P’u Tzu Nei Pien and the Life of Ko Hong (283-343)", Isis 60:388-391. Sivin, Nathan. 1978. "On the Word "Taoist" as a Source of Perplexity. With Special Reference to the Relations of Science and Religion in Traditional China", History of Religions 17:303-330. Verellen, Franciscus. 1999 . "The Master Who Embraces Simplicity," in Sources of Chinese Tradition, edited by Wm. Theodore de Bary and Irene Bloom, 399-400, Columbia University Press. Waley, Arthur. 1930. "Notes on Chinese Alchemy ("Supplementary to Johnson's" A Study of Chinese Alchemy)", Bulletin of the School of Oriental Studies 6.1:1-24. Ware, James R. 1966. Alchemy, Medicine and Religion in the China of A.D. 320: The Nei Pien of Ko Hung. Dover. Wu Lu-ch’iang and Tenney Davis. 1935. "An Ancient Chinese Alchemical Classic. Ko Hung on the Gold Medicine and on the Yellow and the White", Proceedings of the American Academy of Arts and Sciences 70:221-84. chaps.
Revised:  chaps.
Edit intent: meaning-changed
Original:  Ko Hung on the Gold Medicine and on the Yellow and the White", Proceedings of the American Academy of Arts and Sciences 70:221-84. chaps. 4 and 16 - Chinese Text Project The Master Who Embraces Simplicity, FYSK Daoist Culture Centre Database Science and magic in Ge Hong's Baopu-zi nei pian, Evgueni A.
Revised:  Ko Hung on the Gold Medicine and on the Yellow and the White", Proceedings of the American Academy of Arts and Sciences 70:221-84. - Chinese Text Project The Master Who Embraces Simplicity, FYSK Daoist Culture Centre Database Science and magic in Ge Hong's Baopu-zi nei pian, Evgueni A.
Edit intent: coherence
Original:  Tortchinov Baopuzi "The Master Embracing Simplicity", ChinaKnowledge Ge Hong (Baopu zi), Fabrizio Pregadio Baopuzi, ChinaCulture , Project Gutenberg Baopuzi '' ebook Baopuzi, On the Golden Elixir Part 1, On the Golden Elixir Part 2,On the Great Taboos.
Revised:  Tortchinov Baopuzi "The Master Embracing Simplicity", ChinaKnowledge Ge Hong (Baopu zi), Fabrizio Pregadio Baopuzi, ChinaCulture , Project Gutenberg Baopuzi ebook Baopuzi, On the Golden Elixir Part 1, On the Golden Elixir Part 2,On the Great Taboos.
Edit intent: fluency
Original: The Marine Technology Society (MTS) is a professional society that serves the international community of approximately 3,800 ocean engineers, technologists, policy-makers, and educators. The goal of the society, which was founded in   1963 , is to promote awareness, understanding , advancement and application of marine technology.
Revised: The Marine Technology Society (MTS) professional society established in 1963 with the goal of the society, which was founded in 1963 , is to promote awareness, understanding , advancement and application of marine technology.
Edit intent: coherence
Original:  The goal of the society, which was founded in   1963 , is to promote awareness, understanding , advancement and application of marine technology.
Revised:  The goal of advancing the creation and application of marine technologies. With over 1,500 members in 20 countries, MTS is the largest professional society devoted to fostering diverse uses of marine technologies within the research, industrial and military communities. The Society is a 501(c)(3) non-profit organization headquartered in Washington, D.C., USA. The MTS is a leading source of information about marine technology through its peer-reviewed journal, the Marine Technology Society Journal and international conferences. 1963 , is to promote awareness, understanding , advancement and application of marine technology.
Edit intent: meaning-changed
Original:  The goal of the society, which was founded in   1963 , is to promote awareness, understanding , advancement and application of marine technology.
Revised:  The goal of the society, which was founded in Our members use various marine technologies to explore the ocean, seas and lakes, to measure and monitor the health of our waters and aquatic creatures, predict impacts of events from storms to tsunamis, to rescue and repair after events occur, to generate energy from renewable resources, to extract natural resources, to safeguard jurisdictions, to innovate new solutions, and to educate the next generation of the workforce. 1963 , is to promote awareness, understanding , advancement and application of marine technology.
Edit intent: meaning-changed
Original:  The society consists of 29 technical disciplines and presently has 17 sections, including overseas sections in Japan , Korea and Norway . In addition, MTS has 23 student sections                  at colleges and universities with related fields of study .
Revised:  Council consists of the nationally elected Board of Directors, locally elected Section chairs and those Professional Committee chairs who request a seat on the Council, and two student members. at colleges and universities with related fields of study .
Edit intent: meaning-changed
Original:  The flagship publication of the society is the MTS Journal. The journal is published 6 times annually and primarily features themed issues consisting of invited papers. The journal has a current ISI Impact Factor of .763 MTS sponsors several conferencesof note, including the OCEANS Conference (co-sponsosed with IEEE/OES), Underwater Intervention (co-sponsored with ADCI), Dynamic Positioning Conference, biennial Buoy Workshop (co-sponsored with the Office of Naval Research), and the hot-topic workshop series TechSurge.
Revised:  MTS Technical Committees are technical interest groups that bring together members interested in the following topics: · Bio-Inspired Marine Systems MTS sponsors several conferencesof note, including the OCEANS Conference (co-sponsosed with IEEE/OES), Underwater Intervention (co-sponsored with ADCI), Dynamic Positioning Conference, biennial Buoy Workshop (co-sponsored with the Office of Naval Research), and the hot-topic workshop series TechSurge.
Edit intent: meaning-changed
Original:  The journal has a current ISI Impact Factor of .763 MTS sponsors several conferencesof note, including the OCEANS Conference (co-sponsosed with IEEE/OES), Underwater Intervention (co-sponsored with ADCI), Dynamic Positioning Conference, biennial Buoy Workshop (co-sponsored with the Office of Naval Research), and the hot-topic workshop series TechSurge.
Revised:  The journal has a current ISI Impact Factor of .763 · Buoy Technology
Edit intent: clarity
Original:   In 1993 the laser line scan, a U. S. Navy photography secret, made its debut at the society sponsored trade show in New Orleans. Broad, William J. (1997). The universe below: discovering the secrets of the deep sea. New York: Simon           & Schuster. pp. 88-89.               .
Revised:  · Dynamic Positioning & Schuster. pp. 88-89. .
Edit intent: meaning-changed
Original:  New York: Simon           & Schuster. pp. 88-89.               .
Revised:  New York: Simon & Schuster. pp. 88-89. OCEANS – our premier conference, co-hosted by IEEE-OES, occurs twice a year in various locations, bringing together the leading innovators, analysts, and producers of marine technology, research, and education. Underwater Intervention – led by the MTS ROV committee, co-hosted by ADCI, draws industry leaders from across the country and around the globe for networking, thought sharing and relationship building. Buoy Workshop - MTS Buoy Technology Committee leads this opportunity to engage people working in buoy technology to share the latest methods and technology. Dynamic Positioning Conference - The MTS Dynamic Positioning Committee leads this professional symposium covering the latest dynamic positioning developments and technology. TechSurges – Conducted by MTS members and partner organizations all over the world, TechSurges are small workshops to address “hot topics” in the marine technology community. OTC – MTS is a partner in the Offshore Technology Conference (OTC) where for over 50 years, energy professionals have been exchanging ideas and advancing scientific knowledge. .
Edit intent: meaning-changed