wanyu/IteraTeR_full_sent huggingface dataset:
Original: Jung, Two Essays p. 184-5 Consequently, for the Jungian, ' the making conscious of those contents which constitute the archetype of the mana personality signifies therefore "for the man the second and true liberation from the father, for the woman that from the mother, and therewith the first perception of their own unique individuality "'.
Revised: Jung, Two Essays p. 184-5 Consequently, for the Jungian, " the making conscious of those contents which constitute the archetype of the mana personality signifies therefore "for the man the second and true liberation from the father, for the woman that from the mother, and therewith the first perception of their own unique individuality "'.
Edit intent: fluency
Original: Jung, Two Essays p. 184-5 Consequently, for the Jungian, ' the making conscious of those contents which constitute the archetype of the mana personality signifies therefore "for the man the second and true liberation from the father, for the woman that from the mother, and therewith the first perception of their own unique individuality "'.Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Revised: Jung, Two Essays p. 184-5 Consequently, for the Jungian, ' the making conscious of those contents which constitute the archetype of the mana personality signifies therefore "for the man the second and true liberation from the father, for the woman that from the mother, and therewith the first perception of their own unique individuality '."Jung, as quoted in Jacobi , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Edit intent: clarity
Original: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Revised: Jung , Jolande. 1946. The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Edit intent: meaning-changed
Original: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Revised: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction . London. p. 116. In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Edit intent: coherence
Original: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Revised: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, " all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.
Edit intent: fluency
Original: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects '.Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Revised: Jung , quoted in Jolande Jacobi, The Psychology of C. G. Jung: An Introduction (London1946) p. 116 In Jung's view, ' all archetypes spontaneously develop favourable and unfavourable, light and dark, good and bad effects ."Jung, C. G. 1969. Aion: Researches into the Phenomenology of the Self. London. Thus " good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Edit intent: meaning-changed
Original: Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Revised: Jung, Aion p. 267 Thus 'the " the ' good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Edit intent: clarity
Original: Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Revised: Jung, Aion p. 267 Thus 'the " good Wise Man ' must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Edit intent: fluency
Original: Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Revised: Jung, Aion p. 267 Thus 'the " good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ," and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Edit intent: fluency
Original: Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.
Revised: Jung, Aion p. 267 Thus 'the " good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of " the witch...called by Jung the "terrible mother"'.
Edit intent: fluency
Original: Jung, Aion p. 267 Thus 'the "  good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the "terrible mother"'.Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Revised: Jung, Aion p. 267 Thus 'the " good Wise Man " must here be contrasted with a correspondingly dark, chthonic figure ',Jung, Aion p. 229 and in the same way, the priestess or sibyl has her counterpart in the figure of ' the witch...called by Jung the 'terrible mother'."Frye, Northrop. 1971. Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Edit intent: fluency
Original: Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Revised: Northrop Frye, Anatomy of Criticism . Princeton. p. 196. Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Edit intent: coherence
Original: Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Revised: Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, " The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Edit intent: fluency
Original: Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious '.
Revised: Northrop Frye, Anatomy of Criticism (Princeton1971) p. 196 Taken together, male and female, ' The hunter or old magician and the witch correspond to the negative parental images in the magic world of the unconscious ."
Edit intent: fluency
Original:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Revised:  Jung, Archetypes But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Edit intent: coherence
Original:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Revised:  Jung, Archetypes p. 235 However, judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Edit intent: coherence
Original:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Revised:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty : " Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' –
Edit intent: fluency
Original:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic ' – so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Revised:  Jung, Archetypes p. 235 But judgement of such collective archetypes must not be hasty . ' Just as all archetypes have a positive, favourable, bright side that points upwards, so also they have one that points downwards, partly negative and unfavourable, partly chthonic "—so that, for example, " the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Edit intent: fluency
Original:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Revised:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the 'supraordinate personality' , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Edit intent: fluency
Original:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Revised:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions ." Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Edit intent: coherence
Original:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a "coniunctio oppositorum" , a union of opposites.
Revised:  so that(for example) ' the sky-woman is the positive, the bear the negative aspect of the "supraordinate personality" , which extends the conscious human being upwards into the celestial and downwards into the animal regions '.Jung, Archetypes p. 226 and p. 195 Yet both aspects, celestial and chthonic, were (at least potentially) of equal value for Jung, as he sought for what he termed a coniunctio oppositorum , a union of opposites.
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  " One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  ' One does not become enlightened by imagining figures of light ," he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  ' One does not become enlightened by imagining figures of light ', he argued, " but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious ." C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly , with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly  with respect to the goal of the individuation process itself, ' as a totality, the self is a coincidentia oppositorum;
Revised:  ' One does not become enlightened by imagining figures of light ', he argued, ' but by making the darkness conscious '. C. G. Jung, Alchemical Studies (London 1978) p. 265-6 Similarly with respect to the goal of the individuation process itself, " as a totality, the self is a coincidentia oppositorum;
Edit intent: fluency
Original:  it is therefore bright and dark and yet neither '. C. G. Jung, Mysterium Coniunctionis(London1963) p. 108n  At this stage of development one possesses discernment or some other virtue.
Revised:  it is therefore bright and dark and yet neither ."Jung, C. G. Jung, Mysterium Coniunctionis(London1963) p. 108n At this stage of development one possesses discernment or some other virtue.
Edit intent: coherence
Original:  it is therefore bright and dark and yet neither '. C. G. Jung, Mysterium Coniunctionis(London1963) p. 108n  At this stage of development one possesses discernment or some other virtue.
Revised:  it is therefore bright and dark and yet neither '. C. G. 1963. Mysterium Coniunctionis. London. p. 108n At this stage of development one possesses discernment or some other virtue.
Edit intent: clarity
Original:  it is therefore bright and dark and yet neither '. C. G. Jung, Mysterium Coniunctionis(London1963) p. 108n  At this stage of development one possesses discernment or some other virtue.
Revised:  it is therefore bright and dark and yet neither '. C. G. Jung, Mysterium Coniunctionis(London1963) p. 108n . At this stage of development one possesses discernment or some other virtue.
Edit intent: fluency
Original:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Revised:  Coming to terms with the Mana figures of the collective unconscious — with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Edit intent: fluency
Original:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Revised:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos — thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Edit intent: fluency
Original:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Revised:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of " the Twisted side of the Great Mother ';
Edit intent: fluency
Original:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ';
Revised:  Coming to terms with the Mana figures of the collective unconscious – with the parental imagos – thus meant overcoming a psychic splitting, so as to make possible an acceptance of ' the Twisted side of the Great Mother ;"
Edit intent: fluency
Original:  an acceptance of the way ' the father contains both Kings at once...the Twisted King and the Whole King '.Robert Bly, Iron John (Dorset1991) p. 115 and p. 113 
Revised:  an acceptance of the way ' the father contains both Kings at once...the Twisted King and the Whole King ."Bly, Robert. 1991. Iron John. Dorset. p. 113 
Edit intent: coherence
Original: The Shiners' War was a conflict between Irish Catholic immigrants and French Canadians in Bytown from 1835 to 1845. The war started when Peter  Aylen, a major Irish timber operator, organized a group of Irishmen to attack other timber operations .
Revised: The Shiners' War was a conflict between Irish Catholic immigrants and French Canadians in Bytown from 1835 to 1845 between Irish-Catholic immigrants, led by Peter Aylen, and French Canadians, led by Joseph Montferrand. Aylen, a major Irish timber operator, organized a group of Irishmen to attack other timber operations .
Edit intent: meaning-changed
Original:  They attacked French Canadian ]  timber rafts and fought against the French Canadian on the streets of Bytown .
Revised:  They attacked French Canadian ] 2008. "The Shiners' War: Social Violence in the Ottawa Valley in the 1830s." The Canadian Historical Review 54(1):1–26. The Shiners attacked French-Canadian timber rafts and fought against the French Canadian on the streets of Bytown .
Edit intent: meaning-changed
Original:  He ordered them to attack the French Canadian to    drive them out of the area so that the Shiners could take their jobs.
Revised:  He ordered them to attack the "Shiners"—to attack other timber operations. Aylen personally gained an advantage from this violence (which was primarily in the form of brawling) as it disrupted his competitors. drive them out of the area so that the Shiners could take their jobs.
Edit intent: meaning-changed