Merge pull request #897 from audreyt/main

* fix small typos

contents/english/0-2-finding-your-dao.md

@@ -20,6 +20,6 @@ Regardless of starting point, we expect most readers who find value wherever the
 
 This book is a living document.  If you are reading a printed version, it is almost certainly out of date already and you can read or download for free the latest version at https://www.plurality.net/.
 
-More importantly, we hope you will view yourselves not just as readers but a collaborators on this project.  You may at any time submit a concern or problem with the text (as an "issue") for the community to prioritize or a revision (as a "pull request")  for consideration by the community at https://github.com/pluralitybook/plurality.  [All contributions are credited](https://github.com/pluralitybook/plurality/blob/main/docs/Gov4Git%20and%20PMP.md) and earn the contributor recognition and governance rights as we describe below.
+More importantly, we hope you will view yourselves not just as readers but as collaborators on this project.  You may at any time submit a concern or problem with the text (as an "issue") for the community to prioritize or a revision (as a "pull request")  for consideration by the community at https://github.com/pluralitybook/plurality.  [All contributions are credited](https://github.com/pluralitybook/plurality/blob/main/docs/Gov4Git%20and%20PMP.md) and earn the contributor recognition and governance rights as we describe below.
 
 If we made a mistake, take it as an invitation.  If you feel we are wrong, set us straight.  If we are not speaking in the language of your community, create a version that does.  If you don't want to deal with the community, the material has no copyright so take anything you want and leave the rest.  *Ask not "why is nobody doing this?" You are the nobody.*

contents/english/2-1-a-view-from-yushan.md

@@ -36,7 +36,7 @@ Yet, despite these extreme divides and harnessing the technologies developed par
 
 ### Taiwan's historical lineage
 
-The divergent identities emphasized by the DPP and KMT correspond to different facets and imaginations of what "this place is." These resonate with an alternate etymology for the island's name: "tayw"-"an", which means "people"-"place" in another, closed-related indigenous language (Siraya). For the KMT (identified with the color blue), Taiwan is defined by most of its people speaking Chinese languages such as Mandarin, Taigi (Taiwanese Hokkien) and Hakka. Some would go as far as to argue that Taiwan is more ethno-historically "Chinese" than the PRC, with more than 80% speaking Mandarin as a primary language (compared to 70% in PRC), more than 40% following traditional religions such as Daoism (compared to less than 20% in PRC) and the official government ideology being Tridemism (more below) rather than imported Marxism. In contrast, for those influenced by the DPP (identified with "green") view, Taiwan is a place, and island whose history is diverse and transcultural, spent only two centuries as a periphery under Qing Chinese rule and should be the center of determining its own future. To make sense of these divides, we must therefore trace briefly both the history of this island and of the ROC government.
+The divergent identities emphasized by the DPP and KMT correspond to different facets and imaginations of what "this place is." These resonate with an alternate etymology for the island's name: "tayw"-"an", which means "people"-"place" in another, closed-related indigenous language (Siraya). For the KMT (identified with the color blue), Taiwan is defined by most of its people speaking Chinese languages such as Mandarin, Taigi (Taiwanese Hokkien) and Hakka. Some would go as far as to argue that Taiwan is more ethno-historically "Chinese" than the PRC, with more than 80% speaking Mandarin as a primary language (compared to 70% in PRC), more than 40% following traditional religions such as Daoism (compared to less than 20% in PRC) and the official government ideology being Tridemism (more below) rather than imported Marxism. In contrast, for those influenced by the DPP (identified with "green") view, Taiwan is a place, an island whose history is diverse and transcultural, spent only two centuries as a periphery under Qing Chinese rule and should be the center of determining its own future. To make sense of these divides, we must therefore trace briefly both the history of this island and of the ROC government.
 
 The island's history is replete with war, rebellion, colonizers, and national independence narratives at every turn. Like many islands in the South China Sea, indigenous peoples in Taiwan encountered larger imperial powers, such as the Spanish, the Japanese, and the Dutch, through colonial expansion. By the seventeenth century, the Dutch settled in the southern part of the island while the Spanish settled in the northern region; both of these settlements were ports intended for trade, while much of the island remained inaccessible due to terrain and indigenous peoples violently opposing colonial control.[^JJ1]
 

contents/english/7-1-conclusion.md

@@ -86,14 +86,14 @@ Thus together culture, politics and activism, business and technology and resear
 
 ### Mobilization
 
-This is why, of course, there can be no top-down, one-size-fits all path to ⿻. What there can be, however – and soon, if this book has its intended effect -- are intersecting circles of people, linked together in groups and individuals loosely federated across the globe, who are committed to ⿻ over its foils: Libertarianism and Technocracy. In charting a third course, pluralists are committed to technology strengthening and diversifying relationships, rather than tearing them down, and regenerating diversity, not fostering conformity.  Relationships and the love, loss, adversity and achievement are what makes life, not the violence of the jungle manifested in books like *The Lord of the Flies* or the optimization of undifferentiated data points.[^Lord]
+This is why, of course, there can be no top-down, one-size-fits-all path to ⿻. What there can be, however – and soon, if this book has its intended effect -- are intersecting circles of people, linked together in groups and individuals loosely federated across the globe, who are committed to ⿻ over its foils: Libertarianism and Technocracy. In charting a third course, pluralists are committed to technology strengthening and diversifying relationships, rather than tearing them down, and regenerating diversity, not fostering conformity.  Relationships and the love, loss, adversity and achievement are what makes life, not the violence of the jungle manifested in books like *The Lord of the Flies* or the optimization of undifferentiated data points.[^Lord]
 
 [^Lord]: William Golding, *The Lord of the Flies* (London: Faber and Faber, 1954).
 
 If you believe that the central condition of a thriving, progressing, and righteous society is social diversity, and collaboration across such rich diversity – then come on board.  If you believe that technology, the most powerful tool in today’s society, can yet be made to help us flourish, both as individuals and across our multiple, meaningful affiliations – then come on board.  If you want to contribute to ⿻’s immediate horizon, intermediate horizon, or truly transformative horizon —or across all of them—you have multiple points of entry. If you work in tech, business, government, academia, civil society, cultural institutions, education, and/or on the home-front, you have limitless ways to make a difference. 
 
 This book is just one part of a great tapestry.  One author of this book, for example, is also Executive Producer of a forthcoming documentary (mentioned above) about the life of another, which we suppose will reach a far broader audience than this book can; together we have founded another institution to [network academics](https://plurality.institute) working on ⿻, obviously a much narrower audience.  While these are just a couple of examples, they illustrate a crucial broader point: for 1000 people to be deeply involved (say in writing the book), they will need each 100 that will read it and they in turn will need each 100 who know about it and are supportive of the general idea.  Thus to succeed we need people at a wide levels of engagement in mutually supportive relationships.
 
-If 1000 people are deeply enough involved with this book to speak about it publicly, 10000 are part of the community and actively contribute, 100,000 deeply digest the material, 1 million buy or download it, 10 million consume an hour of media content around it, 100 million see a film or other entertaining treatment of a related theme and 1 billion know about and are sympathetic to the aims, we will reach our 2030 goals.  
+If 1000 people are deeply enough involved with this book to speak about it publicly, 10,000 are part of the community and actively contribute, 100,000 deeply digest the material, 1 million buy or download it, 10 million consume an hour of media content around it, 100 million see a film or other entertaining treatment of a related theme and 1 billion know about and are sympathetic to the aims, we will reach our 2030 goals.  
 
 Pluralists are in every country in the world, every sector of the economy. Connect, affiliate, rally, mobilize … and join us, in the deliberate and committed movement to build a more dynamic and harmonious world and let us free the future, together.

contents/traditional-mandarin/2-1-玉山視野.md

@@ -7,7 +7,7 @@
 
 站在東亞最高峰玉山的山頂，不僅可俯瞰臺灣的樣貌，還能感受到這座小小多山的島國，如何成為全球的十字路口。臺灣，位於歐亞板塊和太平洋板塊的交界處，地質斷層線不僅將玉山年年推升，同時也會不時引發地震，而嚴格的建築規範則保護了住民的安全。同樣，臺灣的多元文化、歷史和價值觀的碰撞，造就了繁榮、創新的社會，而親社會的數位創新，則成功地保護了臺灣，使其免於兩極分化。
 
-如今，臺灣選民投票率超過 70%[^twelectionv]，宗教多樣性位居世界第二[^ReligiousDiversityIndex]，先進晶片供應能力佔全球 90%。臺灣成功突破了地理限制，展現民主社會與地區和世界合作的韌性。
+如今，臺灣選民投票率超過 70%[^twelectionv]，宗教多樣性位居世界第二[^ReligiousDiversityIndex]，先進晶片供應能力佔全球 90%。臺灣成功突破了地理限制，展現民主社會與區域及世界合作的韌性。
 
 [^twelectionv]: https://db.cec.gov.tw/ElecTable/Election?type=President
 [^ReligiousDiversityIndex]: https://www.pewresearch.org/religion/2014/04/04/global-religious-diversity/

contents/traditional-mandarin/3-1-活在⿻世界.md

@@ -38,7 +38,7 @@
 
 19 世紀的數學，興起了形式主義：對我們在使用的數學結構的定義和性質進行精確且嚴謹的規定，以避免不一致和錯誤出現。20 世紀初，人們曾寄望數學可以被「處理」，甚至可能給出精確的演算法，來確定任何數學主張的真偽。另一方面，20 世紀的數學則以更多的不確定性為特徵。
 
-* **哥德爾定理：**：20 世紀初的一些數學主張，尤其是哥德爾定理（Gödel's theorem），揭示數學的關鍵部分存在一些基本且不可化約的方式，使其無法被完全解決。同樣的，邱奇的研究已證實某些數學問題在計算過程為「不可判定」的 ，這也打破了將所有數學在經過計算後可以簡化為基本公理計算的夢想。
+* **哥德爾定理**：20 世紀初的一些數學主張，尤其是哥德爾定理（Gödel's theorem），揭示數學的關鍵部分存在一些基本且不可化約的方式，使其無法被完全解決。同樣的，邱奇的研究已證實某些數學問題在計算過程為「不可判定」的 ，這也打破了將所有數學在經過計算後可以簡化為基本公理計算的夢想。
 * **計算複雜性**：即使還原主義在原則上／理論上可行，然而基於它們的組件來預測高層次現象所需的計算量非常龐大，以至於執行它上不太可能具有實際意義。事實上，在某些情況下，可以證明它需要消耗計算量的資源價值，遠遠超過可透過解答來回收的資源價值。（這也常常使得還原理論的可能性變成無關緊要了，甚至還因為這樣，樹立了還原的一個巨大障礙。）在許多真實世界案例中，這種情況通常可以被描述為一個經過充分研究的計算問題，其中「最優解」的演算法需花費指數級的大量時間，因此在實踐中經常使用足夠好的「啟發式」演算法.
 * **敏感性、混沌和不可化約的不確定性**：許多甚至相對簡單的系統已經被證明會表現出「混沌」行為。如果初始條件的微小變化在經過一段時間後轉變為最終行為的極端變化，則該系統被視為混沌的。最著名的舉證是「天氣系統」，時常被闡釋為一隻蝴蝶拍動翅膀可能在幾週後導致世界的另一端引發颱風。在如此混沌效應的存在情形下，通過還原主義進行預測需要無法實現的精確度。更困難的是，對於量測的精確度往往也有著十分嚴格的限制，精密儀器的測量方式可能因為前述的靈敏度預測引起重大變化，測量系統也會受到干擾。
 * **分形**：許多數學結構已被證明在非常不同的尺度上具有相似的模式。一個很好的例子是曼德博集合（Mandelbrot set），它是通過重複平方然後將相同的偏移量加到複數上生成的。
@@ -68,15 +68,15 @@
 * **生物體和生態系統之間的相似之處**：在由多種相異生物組成的系統（即「生態系統」）也顯現出與多細胞生物體相似的特徵（如恆定性、對內部成份的破壞或過度繁殖的脆弱性等），這些揭示了敏感性和混沌性。
 * **透過較簡單生物體的合作而運作的高層次生物體**：更高層次的生物體是可以透過較為簡單的生物體合作湧現（例如，多細胞生物是單細胞生物之間的合作，或像「Eusocial（真社會性）」生物體源自於螞蟻等昆蟲個體之間的合作），以及在所有這些層次中都可能發生的突變性和選擇性，則展現了多層次組織的概念。
 * **不同物種之間相互作用的多樣性**：包括了傳統的競爭或捕獵關係，也涵括了一系列 "互利共生" ，其中生物依賴其他生物提供的服務，也會轉向援助維持它們，說明了糾纏性與關聯性。
-* **表觀遺傳學** ：認知到遺傳學僅只編碼這些行為中的某一部分，而「表觀遺傳學（epigenetics）」或其他環境特徵在演化和適應中發揮著重要作用，闡釋了內嵌的因果關係。
+* **表觀遺傳學**：認知到遺傳學僅只編碼這些行為中的某一部分，而「表觀遺傳學（epigenetics）」或其他環境特徵在演化和適應中發揮著重要作用，闡釋了內嵌的因果關係。
 
 這樣的轉變，不僅僅是簡單的科學理論，亦導致了二十世紀人類行為與自然互動的一些最重要的關係轉變。尤其在環境運動與其創建的一系列如保護生態系統、生態多樣性、臭氧層與氣候行動，都源於「生態學」且十分依賴這門科學，甚至常常被稱為「生態」運動。
 
 ### 神經科學
 
 現代神經科學，源於兩項大腦功能的關鍵發現。首先，是在 19 世紀後期由卡米洛·高基（Camillo Golgi）、桑地牙哥·拉蒙卡哈（Santiago Ramón y Cajal）和協力者們分離出神經元、電活化神經元網路，且將之定義為大腦的基本功能單位。Hodgkin 和 Huxley 的研究則推進了將這種分析更精確地完善為清晰的物理模型，他們在動物身上測試並建立了神經通訊的電學理論。（補充：Hodgkin-Huxley model 霍奇金-赫胥黎模型）
 
-* **大腦功能的分佈** ：數學建模、大腦成像和單個神經元激活實驗表明，許多（如果不是大多數）大腦功能分佈在大腦的不同區域，是由相互作用的模式產生，而不是主要的物理定位產生的。
+* **大腦功能的分佈**：數學建模、大腦成像和單個神經元激活實驗表明，許多（如果不是大多數）大腦功能分佈在大腦的不同區域，是由相互作用的模式產生，而不是主要的物理定位產生的。
 * **赫布理論模型**：通過反覆地共同激發來強化這些，這可能是科學中 "關聯性" 概念最優雅的例證了，這與我們經常想像的人際關係發展的方式十分相似。
 * **人工神經網路的研究**：早在 1950 年代末，以弗蘭克·羅森布拉特 (Frank Rosenblatt) 為首開始，研究學者就建立了第一個大腦的「人工神經網路」模型，神經網絡已成為了最近「人工智慧」前行的基底。數萬億個節點組成的網路，每一個節點都依循著相當簡單的原則運轉，這些原則受到活化神經元的靈感而設計；當輸入的線性組合超過一定的閾值時就會觸發活化，是 BERT 和 GPT 模型等「基礎模型」的骨幹。
 
@@ -117,15 +117,15 @@
 
 因此，即使是對科學實踐本身的理解，也不得不考慮多元主義的觀點，也就是立基於社會組織中許多層次的相互交織。因此，無論要推動哪種科學與技術，「多元宇宙」的展望都是重中之重。
 
-### 多元未來？
+### ⿻未來？
 
 然而，現存的多數形式化社會系統，以及前述專家統治和放任主義的未來願景，它們依據的假說都與多元基礎大相徑庭。
 
 在上一章提及的「專家統治」願景中，現有行政系統的「混亂」，將被大規模、統一、理性、科學、人工智慧所規劃的系統取代。這個想像中的大一統代理人，跨越了地理和社會的多樣性，可以對任何經濟和社會問題提出「不帶偏見」的答案，以超越社會分歧和差異。因此，它企圖掩蓋（在最好的情況下）或抹去（在最壞的情況下），而非培植和運用社會多樣性與異質性，而這些正是多元社會科學認為值得用來定義興趣和價值的要素。
 
 在「放任主義」願景中，原子個體（或在某些版本中，同質且緊密對齊的個體群體）的主權，則是主要的渴望。社會關係最好用「顧客模式」、「出場機制」等資本主義動力的角度來理解。民主制度和其他應對多樣性的方法，都被視為未能實現足夠價值對齊與自由的系統失靈模式。
 
-但我們並非只有這兩條路可選。多元主義的科學，已經向我們展示了如何運用對世界的多元理解，來建構物理技術的力量。我們必須要問：運用這樣的理解，建構出的人類社會與資訊技術，將會是什麼樣子？幸運的是，二十世紀見證了上述願景的系統發展，從哲學和社會科學的基礎，到技術表現的開端。雖然這樣的「道（dao）」如今已被遺忘，但我們將在下一章中，重新發現它。
+但我們並非只有這兩條路可選。多元主義的科學，已經向我們展示了如何運用對世界的多元理解，來建構物理技術的力量。我們必須要問：運用這樣的理解，建構出的人類社會與資訊技術，將會是什麼樣子？幸運的是，二十世紀見證了上述願景的系統發展，從哲學和社會科學的基礎，到技術表現的開端。
 
 [^1]: “Life as Joy, Duty, End” 
 [^2]:[《為什麼人際關係是存在的關鍵 The big idea: why relationships are the key to existence》](https://www.theguardian.com/books/2022/sep/05/the-big-idea-why-relationships-are-the-key-to-existence) by Carlo Rovelli (2022)