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《HOPE English 希平方》服務條款關於個人資料收集與使用之規定

隱私權政策
上次更新日期:2014-12-30

希平方 為一英文學習平台,我們每天固定上傳優質且豐富的影片內容,讓您不但能以有趣的方式學習英文,還能增加內涵,豐富知識。我們非常注重您的隱私,以下說明為當您使用我們平台時,我們如何收集、使用、揭露、轉移及儲存你的資料。請您花一些時間熟讀我們的隱私權做法,我們歡迎您的任何疑問或意見,提供我們將產品、服務、內容、廣告做得更好。

本政策涵蓋的內容包括:希平方 如何處理蒐集或收到的個人資料。
本隱私權保護政策只適用於: 希平方 平台,不適用於非 希平方 平台所有或控制的公司,也不適用於非 希平方 僱用或管理之人。

個人資料的收集與使用
當您註冊 希平方 平台時,我們會詢問您姓名、電子郵件、出生日期、職位、行業及個人興趣等資料。在您註冊完 希平方 帳號並登入我們的服務後,我們就能辨認您的身分,讓您使用更完整的服務,或參加相關宣傳、優惠及贈獎活動。希平方 也可能從商業夥伴或其他公司處取得您的個人資料,並將這些資料與 希平方 所擁有的您的個人資料相結合。

我們所收集的個人資料, 將用於通知您有關 希平方 最新產品公告、軟體更新,以及即將發生的事件,也可用以協助改進我們的服務。

我們也可能使用個人資料為內部用途。例如:稽核、資料分析、研究等,以改進 希平方公司 產品、服務及客戶溝通。

瀏覽資料的收集與使用
希平方 自動接收並記錄您電腦和瀏覽器上的資料,包括 IP 位址、希平方 cookie 中的資料、軟體和硬體屬性以及您瀏覽的網頁紀錄。

隱私權政策修訂
我們會不定時修正與變更《隱私權政策》,不會在未經您明確同意的情況下,縮減本《隱私權政策》賦予您的權利。隱私權政策變更時一律會在本頁發佈;如果屬於重大變更,我們會提供更明顯的通知 (包括某些服務會以電子郵件通知隱私權政策的變更)。我們還會將本《隱私權政策》的舊版加以封存,方便您回顧。

服務條款
歡迎您加入看 ”希平方”
上次更新日期:2013-09-09

歡迎您加入看 ”希平方”
感謝您使用我們的產品和服務(以下簡稱「本服務」),本服務是由 希平方 所提供。
本服務條款訂立的目的,是為了保護會員以及所有使用者(以下稱會員)的權益,並構成會員與本服務提供者之間的契約,在使用者完成註冊手續前,應詳細閱讀本服務條款之全部條文,一旦您按下「註冊」按鈕,即表示您已知悉、並完全同意本服務條款的所有約定。如您是法律上之無行為能力人或限制行為能力人(如未滿二十歲之未成年人),則您在加入會員前,請將本服務條款交由您的法定代理人(如父母、輔助人或監護人)閱讀,並得到其同意,您才可註冊及使用 希平方 所提供之會員服務。當您開始使用 希平方 所提供之會員服務時,則表示您的法定代理人(如父母、輔助人或監護人)已經閱讀、了解並同意本服務條款。 我們可能會修改本條款或適用於本服務之任何額外條款,以(例如)反映法律之變更或本服務之變動。您應定期查閱本條款內容。這些條款如有修訂,我們會在本網頁發佈通知。變更不會回溯適用,並將於公布變更起十四天或更長時間後方始生效。不過,針對本服務新功能的變更,或基於法律理由而為之變更,將立即生效。如果您不同意本服務之修訂條款,則請停止使用該本服務。

第三人網站的連結 本服務或協力廠商可能會提供連結至其他網站或網路資源的連結。您可能會因此連結至其他業者經營的網站,但不表示希平方與該等業者有任何關係。其他業者經營的網站均由各該業者自行負責,不屬希平方控制及負責範圍之內。

兒童及青少年之保護 兒童及青少年上網已經成為無可避免之趨勢,使用網際網路獲取知識更可以培養子女的成熟度與競爭能力。然而網路上的確存有不適宜兒童及青少年接受的訊息,例如色情與暴力的訊息,兒童及青少年有可能因此受到心靈與肉體上的傷害。因此,為確保兒童及青少年使用網路的安全,並避免隱私權受到侵犯,家長(或監護人)應先檢閱各該網站是否有保護個人資料的「隱私權政策」,再決定是否同意提出相關的個人資料;並應持續叮嚀兒童及青少年不可洩漏自己或家人的任何資料(包括姓名、地址、電話、電子郵件信箱、照片、信用卡號等)給任何人。

為了維護 希平方 網站安全,我們需要您的協助:

您承諾絕不為任何非法目的或以任何非法方式使用本服務,並承諾遵守中華民國相關法規及一切使用網際網路之國際慣例。您若係中華民國以外之使用者,並同意遵守所屬國家或地域之法令。您同意並保證不得利用本服務從事侵害他人權益或違法之行為,包括但不限於:
A. 侵害他人名譽、隱私權、營業秘密、商標權、著作權、專利權、其他智慧財產權及其他權利;
B. 違反依法律或契約所應負之保密義務;
C. 冒用他人名義使用本服務;
D. 上載、張貼、傳輸或散佈任何含有電腦病毒或任何對電腦軟、硬體產生中斷、破壞或限制功能之程式碼之資料;
E. 干擾或中斷本服務或伺服器或連結本服務之網路,或不遵守連結至本服務之相關需求、程序、政策或規則等,包括但不限於:使用任何設備、軟體或刻意規避看 希平方 - 看 YouTube 學英文 之排除自動搜尋之標頭 (robot exclusion headers);

服務中斷或暫停
本公司將以合理之方式及技術,維護會員服務之正常運作,但有時仍會有無法預期的因素導致服務中斷或故障等現象,可能將造成您使用上的不便、資料喪失、錯誤、遭人篡改或其他經濟上損失等情形。建議您於使用本服務時宜自行採取防護措施。 希平方 對於您因使用(或無法使用)本服務而造成的損害,除故意或重大過失外,不負任何賠償責任。

版權宣告
上次更新日期:2013-09-16

希平方 內所有資料之著作權、所有權與智慧財產權,包括翻譯內容、程式與軟體均為 希平方 所有,須經希平方同意合法才得以使用。
希平方歡迎你分享網站連結、單字、片語、佳句,使用時須標明出處,並遵守下列原則:

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  • 禁止公佈或傳送任何誹謗、侮辱、具威脅性、攻擊性、不雅、猥褻、不實、色情、暴力、違反公共秩序或善良風俗或其他不法之文字、圖片或任何形式的檔案
  • 禁止侵害或毀損希平方或他人名譽、隱私權、營業秘密、商標權、著作權、專利權、其他智慧財產權及其他權利、違反法律或契約所應付支保密義務
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網站連結
歡迎您分享 希平方 網站連結,與您的朋友一起學習英文。

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希平方 x ICRT

「Lesley Hazleton:懷疑,信念之必要」- The Doubt Essential to Faith


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Writing biography is a strange thing to do. It's a journey into the foreign territory of somebody else's life, a journey, an exploration that can take you places you never dreamed of going and still can't quite believe you've been, especially if, like me, you're an agnostic Jew and the life you've been exploring is that of Muhammad.

Five years ago, for instance, I found myself waking each morning in misty Seattle to what I knew was an impossible question: What actually happened one desert night, half the world and almost half of history away? What happened, that is, on the night in the year 610 when Muhammad received the first revelation of the Koran on a mountain just outside Mecca? This is the core mystical moment of Islam, and as such, of course, it defies empirical analysis. Yet the question wouldn't let go of me. I was fully aware that for someone as secular as I am, just asking it could be seen as pure chutzpah. And I plead guilty as charged, because all exploration, physical or intellectual, is inevitably in some sense an act of transgression, of crossing boundaries.

Still, some boundaries are larger than others. So a human encountering the divine, as Muslims believe Muhammad did, to the rationalist, this is a matter not of fact but of wishful fiction, and like all of us, I like to think of myself as rational, which might be why when I looked at the earliest accounts we have of that night, what struck me even more than what happened was what did not happen. Muhammad did not come floating off the mountainas though walking on air. He did not run down shouting, "Hallelujah!" and "Bless the Lord!" He did not radiate light and joy. There were no choirs of angels, no music of the spheres, no elation, no ecstasy, no golden aura surrounding him, no sense of an absolute, fore-ordained role as the messenger of God. That is, he did none of the things that might make it easy to cry foul, to put down the whole story as a pious fable. Quite the contrary. In his own reported words, he was convinced at first that what had happened couldn't have been real. At best, he thought, it had to have been a hallucination—a trick of the eye or the ear, perhaps, or his own mind working against him. At worst, possession—that he'd been seized by an evil jinn, a spirit out to deceive him, even to crush the life out of him. In fact, he was so sure that he could only be majnun, possessed by a jinn, that when he found himself still alive, his first impulse was to finish the job himself, to leap off the highest cliff and escape the terror of what he'd experienced by putting an end to all experience.

So the man who fled down the mountain that night trembled not with joy but with a stark, primordial fear. He was overwhelmed not with conviction, but by doubt. And that panicked disorientation, that sundering of everything familiar, that daunting awareness of something beyond human comprehension, can only be called a terrible awe.

This might be somewhat difficult to grasp now that we use the word "awesome" to describe a new app or a viral video. With the exception perhaps of a massive earthquake, we're protected from real awe. We close the doors and hunker down, convinced that we're in control, or, at least, hoping for control. We do our best to ignore the fact that we don't always have it, and that not everything can be explained. Yet whether you're a rationalist or a mystic, whether you think the words Muhammad heard that night came from inside himself or from outside, what's clear is that he did experience them, and that he did so with a force that would shatter his sense of himself and his world and transform this otherwise modest man into a radical advocate for social and economic justice. Fear was the only sane response, the only human response.

Too human for some, like conservative Muslim theologians who maintain that the account of his wanting to kill himself shouldn't even be mentioned, despite the fact that it's in the earliest Islamic biographies. They insist that he never doubted for even a single moment, let alone despaired. Demanding perfection, they refuse to tolerate human imperfection. Yet what, exactly, is imperfect about doubt? As I read those early accounts, I realized it was precisely Muhammad's doubt that brought him alive for me, that allowed me to begin to see him in full, to accord him the integrity of reality. And the more I thought about it, the more it made sense that he doubted, because doubt is essential to faith.

If this seems a startling idea at first, consider that doubt, as Graham Greene once put it, is the heart of the matter. Abolish all doubt, and what's left is not faith, but absolute, heartless conviction. You're certain that you possess the Truth—inevitably offered with an implied uppercase T—and this certainty quickly devolves into dogmatism and righteousness, by which I mean a demonstrative, overweening pride in being so very right, in short, the arrogance of fundamentalism. It has to be one of the multiple ironies of history that a favorite expletive of Muslim fundamentalists is the same one once used by the Christian fundamentalists known as Crusaders: "infidel," from the Latin for "faithless." Doubly ironic, in this case, because their absolutism is in fact the opposite of faith. In effect, they are the infidels. Like fundamentalists of all religious stripes, they have no questions, only answers. They found the perfect antidote to thought and the ideal refuge of the hard demands of real faith. They don't have to struggle for it like Jacob wrestling through the night with the angel, or like Jesus in his 40 days and nights in the wilderness, or like Muhammad, not only that night on the mountain, but throughout his years as a prophet, with the Koran constantly urging him not to despair, and condemning those who most loudly proclaim that they know everything there is to know and that they and they alone are right.

And yet we, the vast and still far too silent majority, have ceded the public arena to this extremist minority. We've allowed Judaism to be claimed by violently messianic West Bank settlers, Christianity by homophobic hypocrites and misogynistic bigots, Islam by suicide bombers. And we've allowed ourselves to be blinded to the fact that no matter whether they claim to be Christians, Jews or Muslims, militant extremists are none of the above. They're a cult all their own, blood brothers steeped in other people's blood.

This isn't faith. It's fanaticism, and we have to stop confusing the two. We have to recognize that real faith has no easy answers. It's difficult and stubborn. It involves an ongoing struggle, a continual questioning of what we think we know, a wrestling with issues and ideas. It goes hand in hand with doubt, in a never-ending conversation with it, and sometimes in conscious defiance of it.

And this conscious defiance is why I, as an agnostic, can still have faith. I have faith, for instance, that peace in the Middle East is possible despite the ever-accumulating mass of evidence to the contrary. I'm not convinced of this. I can hardly say I believe it. I can only have faith in it, commit myself, that is, to the idea of it, and I do this precisely because of the temptation to throw up my hands in resignation and retreat into silence.

Because despair is self-fulfilling. If we call something impossible, we act in such a way that we make it so. And I, for one, refuse to live that way. In fact, most of us do, whether we're atheist or theist or anywhere in between or beyond, for that matter, what drives us is that, despite our doubts and even because of our doubts, we reject the nihilism of despair. We insist on faith in the future and in each other.Call this naive if you like. Call it impossibly idealistic if you must. But one thing is sure: Call it human.

Could Muhammad have so radically changed his world without such faith, without the refusal to cede to the arrogance of closed-minded certainty? I think not. After keeping company with him as a writer for the past five years, I can't see that he'd be anything but utterly outraged at the militant fundamentalists who claim to speak and act in his name in the Middle East and elsewhere today. He'd be appalled at the repression of half the population because of their gender. He'd be torn apart by the bitter divisiveness of sectarianism. He'd call out terrorism for what it is, not only criminal but an obscene travesty of everything he believed in and struggled for. He'd say what the Koran says: Anyone who takes a life takes the life of all humanity. Anyone who saves a life, saves the life of all humanity. And he'd commit himself fully to the hard and thorny process of making peace.

Thank you.

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    單句重覆、上一句、下一句:顧名思義,以句子為單位重覆播放,單句重覆鍵顯示橘色時為重覆播放狀態;顯示灰色時為正常播放狀態。按上一句鍵、下一句鍵時就會自動重覆播放該句。
    收錄佳句:點擊可增減想收藏的句子。

    中、英文字幕開關:中、英文字幕按鍵為綠色為開啟,灰色為關閉。鼓勵大家搞懂每一句的內容以後,關上字幕聽聽看,會發現自己好像在聽中文說故事一樣,會很有成就感喔!
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    或是您有收錄很優秀的句子時,也可以分享佳句給大家,一同看佳句學英文!