Hasil untuk "Religions of the world"

Lukas Höllein, Matthias Nießner

Video diffusion models generate high-quality and diverse worlds; however, individual frames often lack 3D consistency across the output sequence, which makes the reconstruction of 3D worlds difficult. To this end, we propose a new method that handles these inconsistencies by non-rigidly aligning the video frames into a globally-consistent coordinate frame that produces sharp and detailed pointcloud reconstructions. First, a geometric foundation model lifts each frame into a pixel-wise 3D pointcloud, which contains unaligned surfaces due to these inconsistencies. We then propose a tailored non-rigid iterative frame-to-model ICP to obtain an initial alignment across all frames, followed by a global optimization that further sharpens the pointcloud. Finally, we leverage this pointcloud as initialization for 3D reconstruction and propose a novel inverse deformation rendering loss to create high quality and explorable 3D environments from inconsistent views. We demonstrate that our 3D scenes achieve higher quality than baselines, effectively turning video models into 3D-consistent world generators.

Qian Long, Yueze Wang, Jiaxi Song et al.

Vision-Language-Action (VLA) models are promising for generalist robot manipulation but remain brittle in out-of-distribution (OOD) settings, especially with limited real-robot data. To resolve the generalization bottleneck, we introduce a hierarchical Vision-Language-Action framework \our{} that leverages the generalization of large-scale pre-trained world model for robust and generalizable VIsual Subgoal TAsk decomposition VISTA. Our hierarchical framework \our{} consists of a world model as the high-level planner and a VLA as the low-level executor. The high-level world model first divides manipulation tasks into subtask sequences with goal images, and the low-level policy follows the textual and visual guidance to generate action sequences. Compared to raw textual goal specification, these synthesized goal images provide visually and physically grounded details for low-level policies, making it feasible to generalize across unseen objects and novel scenarios. We validate both visual goal synthesis and our hierarchical VLA policies in massive out-of-distribution scenarios, and the performance of the same-structured VLA in novel scenarios could boost from 14% to 69% with the guidance generated by the world model. Results demonstrate that our method outperforms previous baselines with a clear margin, particularly in out-of-distribution scenarios. Project page: \href{https://vista-wm.github.io/}{https://vista-wm.github.io}

Zihao He, Bo Ai, Tongzhou Mu et al.

Cross-embodiment learning seeks to build generalist robots that operate across diverse morphologies, but differences in action spaces and kinematics hinder data sharing and policy transfer. This raises a central question: Is there any invariance that allows actions to transfer across embodiments? We conjecture that environment dynamics are embodiment-invariant, and that world models capturing these dynamics can provide a unified interface across embodiments. To learn such a unified world model, the crucial step is to design state and action representations that abstract away embodiment-specific details while preserving control relevance. To this end, we represent different embodiments (e.g., human hands and robot hands) as sets of 3D particles and define actions as particle displacements, creating a shared representation for heterogeneous data and control problems. A graph-based world model is then trained on exploration data from diverse simulated robot hands and real human hands, and integrated with model-based planning for deployment on novel hardware. Experiments on rigid and deformable manipulation tasks reveal three findings: (i) scaling to more training embodiments improves generalization to unseen ones, (ii) co-training on both simulated and real data outperforms training on either alone, and (iii) the learned models enable effective control on robots with varied degrees of freedom. These results establish world models as a promising interface for cross-embodiment dexterous manipulation.

Yitong Wang, Fangyun Wei, Hongyang Zhang et al.

Recent advances in world models have greatly enhanced interactive environment simulation. Existing methods mainly fall into two categories: (1) static world generation models, which construct 3D environments without active agents, and (2) controllable-entity models, which allow a single entity to perform limited actions in an otherwise uncontrollable environment. In this work, we introduce AniX, leveraging the realism and structural grounding of static world generation while extending controllable-entity models to support user-specified characters capable of performing open-ended actions. Users can provide a 3DGS scene and a character, then direct the character through natural language to perform diverse behaviors from basic locomotion to object-centric interactions while freely exploring the environment. AniX synthesizes temporally coherent video clips that preserve visual fidelity with the provided scene and character, formulated as a conditional autoregressive video generation problem. Built upon a pre-trained video generator, our training strategy significantly enhances motion dynamics while maintaining generalization across actions and characters. Our evaluation covers a broad range of aspects, including visual quality, character consistency, action controllability, and long-horizon coherence.

Jewgienij Zubkow

This research focuses on the ideological sphere of criminals with the highest status in the Russian Federation. This ideological sphere was studied in literary sources of various kinds on the basis of repeatability (the existence of linguistic facts) and averaging (external and internal confrontation of sources). It is suggested that, in speech, there exist some selective overinterpretations of world religions that neglect basic elements of the traditional law-abiding picture of the world and that are directly based on literary fiction instead of the scientific literature. On the other hand, there can be some search for faith connected with the belief in spiritual knowledge from the dead, divine beings, and God.

Suadi Sa`ad, David Ming, Agus Sukirno et al.

The repercussions of Sufi thought on contemporary Qur'anic interpretation in Indonesia align with several Sustainable Development Goals (SDGs) by fostering values such as inclusivity, environmental stewardship, and social justice. Sufi-inspired interpretations often emphasize compassion, charity (zakat), and equitable resource distribution, which directly contribute to poverty reduction and social equity. Sufi teachings promote spiritual equality between men and women, which has influenced Qur'anic interpretations advocating for gender justice. Sufi thought emphasizes harmony with nature, reflecting the Qur'anic mandate to maintain ecological balance. Efforts to harmonize these perspectives remain crucial for maximizing the role of Islamic teachings in achieving sustainable development goals. Indonesia has become a dynamic arena for the struggle of religious thoughts. Among the most exciting aspects of this are the repercussions of Sufi thoughts in interpreting the Qur’an. In the cultural and historical context of the region, the connection between the Sufi view that emphasizes to develop inner spirituality and Qur’anic interpretation has been deeply rooted. Analyzing the data to identify patterns, correlations, or trends and from the findings concluding the overall repercussion of Sufi thoughts in contemporary Qur’anic interpretation to sustainable develop in Indonesia. Islam is the basis of Sufism and it accepts that all of creation has benefits and must be sustained, and glorify Allah. All creatures glorify Allah and this is considered to be the basis of truth. This study concludes that the repercussions of Sufi thoughts on interpretation to sustainably develop Indonesia can be classified as "moderate". The conclusion is based on the findings that several interpretations to sustainable development, especially social cohesion, are often adopted in the thoughts of prominent Sufi figures and used as a basis for interpreting Qur’anic verses.

Mookgo Solomon Kgatle

Communal discernment is the idea of involving the group in decision-making as opposed to decisions by individuals. Previous studies worked within the ecclesiological perspectives and highlighted the key principles of communal discernment such as the communion of believers, the communal reading of scripture, the communal discernments of spirit(s), and the common commitment to carrying out the decision reached through communal discernment. This article proposes a pneumatological discernment based on the encounter with the Spirit, the hermeneutical Spirit, and the Holy Spirit discernment. The pneumatological discernment is relevant for the communion of spirit-filled believers, the communal reading of scripture, the discernment of spirits, and taking common decisions. The main aim of this article is to demonstrate that pneumatological communal discernment has a possibility of including those who are in the margins including women and children when it comes to making decisions. There are key principles that make this possible. First, the Spirit has been poured upon all flesh including the women and the children. Second, the hermeneutical Spirit responsible for the illumination of scriptures also lives upon those in the margins. Lastly, the task of discerning between the Holy Spirit and the evil spirits is not only reserved for the elite but also for those who are in the margin. Therefore, communal discernment should not only be understood from an ecclesiological point of view but also as a pneumatological phenomenon.

Eric Owusu

The adherents of many religions in the world – such as Judaism, Christianity, Islam and African Traditional Religion (ATR) – believe that though the death of a person marks the end of his/her physical existence on earth, the dead continue to live in another world which is not visible to the living. Much as both Christianity and ATR believe in life after death, the content of their teachings on the afterlife and the rites they perform to bid farewell to the dead vary from one another. It appears that most African Christians are still attached to traditional African norms and practices such as extravagant funeral rites which turn out to be a yoke on their shoulders. The purpose of this study is to help Christians understand that the hope in the resurrection of the dead and the need to pray for the dead must hold a prominent place in bidding farewell to the deceased. Thus the study evaluated and compared some Christian beliefs and practices vis à vis African traditional norms and values. The method of comparative analysis was applied, and the case study involved the Akan people of Ghana. The paper concluded that while African Christians should cherish African values and culture, they must also acknowledge their new Christian identity and adhere strictly to measures put in place to avoid flamboyant funeral observance. The paper contributes to the debate on how to reconcile Christian values and practices with African traditional customs and practices.

Prof Magezi Elijah Baloyi

It is still understood as a taboo for some African tribes like Vatsongas and Vhavenda (Limpopo, South Africa) for one not to be buried at their own home as and when they pass on, for instance Tsongas and Vendas (Limpopo, South Africa). The African belief that when people die from this life, they enter another life, comes with questions like, where is the real home? Even if the person was blessed with many homes during his life, or was homeless, the identification of the home is one of the first when death is announced. Such a question may be asking about the home in both a physical and spiritual sense, but for the sake of this article, the intention is to discuss the home physically. This is the house from which the funeral and its preparations will take place. Factors that are used by Africans to determine which one is the actual home of the deceased will be considered as the discussion to ‘bring or take him/her home’ 3unfolds. The study will also check whether there are some theological grounds for transporting the corpses to their ancestral homes.

Ziyi Zhang, Nicolas Roussel, Wenzel Jakob

Discontinuous visibility changes remain a major bottleneck when optimizing surfaces within a physically-based inverse renderer. Many previous works have proposed sophisticated algorithms and data structures to sample visibility silhouettes more efficiently. Our work presents another solution: instead of differentiating a tentative surface locally, we differentiate a volumetric perturbation of a surface. We refer this as a many-worlds representation because it models a non-interacting superposition of conflicting explanations (worlds) of the input dataset. Each world is optically isolated from others, leading to a new transport law that distinguishes our method from prior work based on exponential random media. The resulting Monte Carlo algorithm is simpler and more efficient than prior methods. We demonstrate that our method promotes rapid convergence, both in terms of the total iteration count and the cost per iteration.

Ruoyao Wang, Graham Todd, Ziang Xiao et al.

Virtual environments play a key role in benchmarking advances in complex planning and decision-making tasks but are expensive and complicated to build by hand. Can current language models themselves serve as world simulators, correctly predicting how actions change different world states, thus bypassing the need for extensive manual coding? Our goal is to answer this question in the context of text-based simulators. Our approach is to build and use a new benchmark, called ByteSized32-State-Prediction, containing a dataset of text game state transitions and accompanying game tasks. We use this to directly quantify, for the first time, how well LLMs can serve as text-based world simulators. We test GPT-4 on this dataset and find that, despite its impressive performance, it is still an unreliable world simulator without further innovations. This work thus contributes both new insights into current LLM's capabilities and weaknesses, as well as a novel benchmark to track future progress as new models appear.

Məhəmməd Məmmədov

Məqalə qədim və müasir mənbələrdən istifadə edilərək qələmə alı­nıb. Məqalənin yazılma məqsədi əxbariliyi və onun Səfəvilər dövləti za­manındakı mötədil və qatı mövqeyə sahib olan nümayəndələrindən bəzilərinin tədqiq edilməsidir. Bu mövzuda məlumatların azlığı mövzunun tədqiqində olan elmi yenilikdir. İslamın düşüncə məktəblərindən biri olan əxbarilik hicrətin IV əsrində – İmam Mehdinin (ə) böyük qeybət dövründə formalaşmış və bir neçə mərhələ keçdikdən sonra, hicrətin X-XI əsrlərində sistemləşmişdir. Əxbarilər daha çox hədisə (əxbara) önəm verdikləri üçün “Əxbari” olaraq adlandırılmışlar. İlk əxbarilər, əsasən, Şeyx Saduq – əl-əvvəl, Şeyx Saduq – əs-sani və Şeyx Küleyni sayılırlar. Onlar əxbari mövqeyinə və bəzi fərqli fikirlərə sahib olmaqla yanaşı, şiənin önəmli mənbə kitablarından bəzilərini qələmə almışlar. İlk əxba­rilərdən bir müddət sonra bu düşüncə məktəbi zəifləmiş, beləliklə, yerini “üsulilik” adlandırılan və əxbariliyin tam əksi olan düşüncə məktəbinə ver­mişdir. Üsuli düşüncə istiqaməti Azərbaycanda Səfəvilər dövləti hakimiyyətdə olduğu dövrdən başlayaraq, Məhəmməd Əmin əl-Əstərabadinin ortaya çıxması, əxbariliyi sistemləşdirərək bu düşüncə məktəbinin yeni­dən alimlər arasında yayılmasına və hakim olmasına gətirib-çıxarınca­yadək davam etmişdir. Əstərabadi “Fəvaidul-mədəniyyə” əsərində əxbariliyi sistemləşdirmişdir. Bu əsər əxbarilərin əsas kitablarından birinə çevrilmişdir. Əstərabadi ilə yenidən hakim olan əxbari düşüncəyə malik alimlərdən bəziləri ilk əxbarilərdən fərqli olaraq qəti mövqe tutmuş və üsuli alimlərlə sərt mübahisələr yaşamışlar. Bununla yanaşı, Səfəvilər dövründə yenidən sistemləşən əxbariliyin Əstərabadidən sonrakı nü­mayəndələrinin çoxu mötədil yol izləmişdir. Onlardan ən məşhurları isə – Əllamə Məhəmməd Baqir əl-Məclisi və Şeyx əl-Hürr əl-Amili olmuşlar. Əstərabadidən fərqli olaraq bu şəxslərin üsuli-üləma ilə münasibətləri bir qədər yumşaq idi. Bununla yanaşı, üsuli alimlərini tənqid etməkdən və onlara qarşı dəlil gətirməkdən də geri qalmırdılar. Əstərabadidən sonra, onun yenidən dirçəltdiyi əxbarilikdən təsirlənən olmamış, onun qatı mövqeyindən, təəssübkeşliyindən və sərt müamiləsindən təsirlənənlər də olmuşlar. Onlardan biri – Əstərabadidən daha qatı və təəssübkeş olan Abdulla əs-Səmahici olmuşdur. Mötədil və qatı mövqeyə sahib olan əxbari alimlərindən Hürr əl-Amili və Abdullah əs-Səmahici üsulilərlə əxbarilər arasında olan fərqi özlərinin “Fəvaidut-tusiyyə” və “Munyətul-mumarisin” adlı əsərlərində ortaya qoymuşlar.

Youngjin Kiem

Humanity is currently in the midst of a number of serious ecological crises. Various scientific, philosophical, and religious ideas have been put forth in response to these global crises. Here, I suggest that the solutions to ecological problems can be best achieved when we undergo an essential change in our perspective on the existence and value of the natural world. In this regard, interreligious engagement and research, which address the multiple worldviews that emerge from individual religions and philosophies, have great potential to fundamentally transform our view of ecosystems. The problem is how to conduct such interreligious engagement and research, which has—unfortunately—to this point been overlooked. In this context, I propose the “four-step method of interreligious sympoiesis to address the ecological crisis”. This is a phenomenological–hermeneutic method that involves the following steps: (1) Suspension of Judgment (Epoché): the mind’s performing an epoché, which is taken as an ethical or religious vow; (2) Empathetic Reduction: the mind’s engaging in empathy with non-human beings; (3) Symbiotic Reduction: the mind’s envisioning of proper coexistence between humans and non-human beings in both minimal and maximal ways; (4) Interreligious Hermeneutical Synthesis: the arranging and synthesizing of the ideas obtained from the above reductions in a specific or comprehensive manner from an interreligious perspective. This paper aims to expound and defend these ideas.

Weidong Huang, Jiaming Ji, Chunhe Xia et al.

The deployment of Reinforcement Learning (RL) in real-world applications is constrained by its failure to satisfy safety criteria. Existing Safe Reinforcement Learning (SafeRL) methods, which rely on cost functions to enforce safety, often fail to achieve zero-cost performance in complex scenarios, especially vision-only tasks. These limitations are primarily due to model inaccuracies and inadequate sample efficiency. The integration of the world model has proven effective in mitigating these shortcomings. In this work, we introduce SafeDreamer, a novel algorithm incorporating Lagrangian-based methods into world model planning processes within the superior Dreamer framework. Our method achieves nearly zero-cost performance on various tasks, spanning low-dimensional and vision-only input, within the Safety-Gymnasium benchmark, showcasing its efficacy in balancing performance and safety in RL tasks. Further details can be found in the code repository: \url{https://github.com/PKU-Alignment/SafeDreamer}.

Behzad Atooni

Abstract"Fairy Snake" is a peculiar  expression that has been used by Sanayi Ghaznavi and Khaghani-e Shervani among other Persian poets. They have likened beautiful and disloyal lovers to it. The exegetes and commentators of the poems of Sanayi Ghaznavi and Khaghani-e Shervani have not yet given the correct meaning to and a true concept about this expression and composition, thus being confused about its analysis. According to the author, the combination of fairy with snake showed a mythical and legendary fate because by examining and studying the myths and legends, it could be said that the fate of the fairy as Goddess of debauch and fertility and that of the snake as a mysterious animal were caused by their very natures attributed to the moon, their correlation with debauch and fertility, and their connection with water, as well as magic and witches from the earliest times. This relationship, which continued after the Zoroastrian Religion and Zoroaster's religious reform caused the creation of a mythological-legendary expression called the "Fairy Snake" in the form of one of the mixed myths of transformation, which is a symbol of both debauch and devil. Sanayi Ghaznavi likened the beautiful and disloyal lovers to that strange and hybrid creature.IntroductionMyths and legends are different types of traditional stories that exist in oral literature around the world and have been passed from one generation to another, while they have been sometimes written down in special circumstances. What should be paid attention to is that the stories, images, and mythological and legendary elements should not be assumed to belong only to the ancient time and ancient people, but they are like rebellious beings that have freed themselves from the prison of old age and oblivion and have been manifested in current behaviors, customs, and beliefs. One of these manifestations of mythological elements is in literature. In addition to different literary types, such as epics, fairy tales, folk tales, etc., which are closely related to myths, mythological elements can appear in the minds and languages ​​of the poets and writers of other literary genres. In Persian literature, there are many such cases, an example of which is the combined word of “Fairy Snake". Commentators have not been able to give a detailed and convincing explanation about this compound word, while its ambiguous angles can be revealed by examining the words of fairy and snake from the point of view of myths and legends.Materials and MethodsAmong the literary compositions that Hakim Sanayi and later Khaqani have used in their poetry, “Fairy Snake" is one of the compositions that has a mythological-legendary root, which can be traced by examining Iranian and non-Iranian religious myths. Therefore, in the present research, we tried to extract and examine some examples of the association and connection of fairies and snakes in mythology and combine them as a single mythological being by using a descriptive-analytical method with a library approach.Discussion of results & conclusionThe combination of fairy and snake in Persian literature can be seen in Sanayi’s Hadiqah for the first time. None of the commentators of Sanayi's poems and later Khaqani's have been able to give a convincing interpretation and description of this combined word. It seems that the main reason has been their inattention to the mythological roots of this composition. To unravel the concept of the combination of fairy and snake, it is necessary to know what kind of creature "fairies" have been in myths and legends and what kind of connection they have had with "snakes". After clarifying the connection between fairies and snakes in the histories of religions, myths, and legends, we should know how "fairy" and "snake" have together created the mythical-legendary combination of fairy and snake and then address Sanayi’s poetry. In fact, from the world's oldest mythological documents, we can see that snakes and fairies as sacred beings have been always together and later created a combined myth called the “fairy snake”, which is both a symbol of beauty and a demonic symbol.By researching myths and legends, we could find out that fairy as an ancient woman represents the goddess of debauch and fertility and snake is a mysterious animal for some reasons, such as its connection with the moon, sexual force, and water. They were found to have been together since ancient times and created a mythological-religious combination because both of them were connected with magic. This association was in a way that both of these creatures had changed from good and positive phenomena to negative and demonic phenomena even after Zarathustra.In a verse, Sanayi had compared lustful women to the mythical fairy snake, which was a symbol of sexual desire and fertility in the history of religions and believed that those enchanting women were not only Houra, but also devils. They were like "fairies" and "snakes" that had changed from good creatures to evil and demonic creatures in the era of Zoroastrians.

Tegan Maharaj

Machine learning (ML) formalizes the problem of getting computers to learn from experience as optimization of performance according to some metric(s) on a set of data examples. This is in contrast to requiring behaviour specified in advance (e.g. by hard-coded rules). Formalization of this problem has enabled great progress in many applications with large real-world impact, including translation, speech recognition, self-driving cars, and drug discovery. But practical instantiations of this formalism make many assumptions - for example, that data are i.i.d.: independent and identically distributed - whose soundness is seldom investigated. And in making great progress in such a short time, the field has developed many norms and ad-hoc standards, focused on a relatively small range of problem settings. As applications of ML, particularly in artificial intelligence (AI) systems, become more pervasive in the real world, we need to critically examine these assumptions, norms, and problem settings, as well as the methods that have become de-facto standards. There is much we still do not understand about how and why deep networks trained with stochastic gradient descent are able to generalize as well as they do, why they fail when they do, and how they will perform on out-of-distribution data. In this thesis I cover some of my work towards better understanding deep net generalization, identify several ways assumptions and problem settings fail to generalize to the real world, and propose ways to address those failures in practice.

Adriana AnaMaria Davidescu, Eduard Mihai Manta, Adina Teodora Stoica-Ungureanu et al.

When people who adhere to tax morality act in a situation where there is no sense of risk, no acceptance of the government, or no environment conducive to tax compliance, it is easier to see how they are motivated to do so. Tax morality is also known as the ethics of compliance. It is the independent cause that motivates a positive tax behaviour. Employees’ religious beliefs may impact their ideas and actions in organizational life, just as individuals’ attitudes, values, emotions, abilities, and behaviours influence their thoughts and actions at work. Religion can positively influence a worker’s loyalty, morale, and communication. In this context, the research seeks to determine whether religiosity and religion may have an effect on tax morale, examining whether an individual’s religiosity reduces tax evasion and increases the degree of tax morale. Using machine learning variable selection techniques appropriate for categorical variables, we have used the dataset of the Joint EVS/WVS 2017-2020 (European Value Survey/World Value Survey), allowing for comparisons of tax morality in more than 79 nations globally (chi-squared and mutual information). The empirical findings showed that the most important aspects of religiosity, such as religious denomination, belief in God, and the significance of God, along with the degree of trust placed in other religions and churches, have a considerable positive impact on the level of tax morale. Another significant conclusion relates to how much people feel the government is responsible, how much they care about their nation, and how satisfied they are with the political system—findings that have been shown to boost employee morale. The following are a person’s primary traits that indicate their financial morale: an adult above the age of 25, a full-time worker or retired person, married, and living alone. Therefore, employees that are morally upright, trustworthy, diligent, and committed to the workplace values of justice and decency raise morale generally and improve an organisation’s success. A business may enhance its reputation and help to secure its long-term success by establishing behavioural policies.

Roberto Catalano

Pope Francis’ leadership has stimulated several debates within the Catholic Church and even in larger segments of the public. One of the most prominently debated issues is the one concerning the relationship with people of different religions and, more specifically, with the world of Islam. Since 2013, the Argentinean pontiff appeared to be unambiguously committed to finding an alternative pathway to the much-publicized category of ‘clash of civilisations<i>’</i>, which, in the last few decades, has been the reference paradigm in Christian–Muslim relationships. Papal initiatives, gestures and journeys have consistently aimed at a ‘culture of dialogue and encounter’. Nevertheless, the present pope’s open attitude has encountered severe criticism even inside certain circles of the Catholic world, which have accused him of compromising on theological issues. However, Pope Francis is highly appreciated by leaders of other traditions, including Muslims. In the face of such debate, Bergoglio has often recalled that all his statements and actions are deeply rooted in the spirit of the Second Vatican Council. The present article wishes to show how Bergoglio’s engagement to establish constructive dialogical rapports with Muslims is an effective way towards the real implementation of the Council while opening avenues for what could be defined as ‘interreligious synodality’.

Frans Wijsen

Water is central to most religions. However, the treatment of water in those religions is often far from holy. With examples from the Netherlands and Indonesia, this article shares insights concerning the intricate link between water, religion and world views. In recent decades, religious and interreligious institutions and organizations have taken stands against wastage and pollution and for the sustainable uses of water. As it turns out, religion can be an obstacle to, but also a source of, environment-friendly practices.

Guixu Lin, Defan Feng, Peiran Li et al.

Data-driven epidemic simulation helps better policymaking. Compared with macro-scale simulations driven by statistical data, individual-level GPS data can afford finer and spatialized results. However, the big GPS data, usually collected from mobile phone users, cannot cover all populations. Therefore, this study proposes a Small World Model, to map the results from the "small world" (simulation with partially sampled data) to the real world. Based on the basic principles of disease transmission, this study derives two parameters: a time scaling factor to map the simulated period to the real period, and an amount scaling factor to map the simulated infected number to the real infected number. It is believed that this model could convert the simulation of the "small world" into the state of the real world, and analyze the effectiveness of different mobility restriction policies.