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let us describe the empirical quality of any kind of finite which performs to it the office of consciousness or mind as its 'mind.' Yet at the same time let us remember that the 'mind' of a living thing is not conscious mind but is life, and has not the empirical character of consciousness at all, and that life is not merely a lower degree of mind or consciousness, but something different. We are using 'mind' metaphorically by transference from real minds and applying it to the finites on each level in virtue of their distinctive quality; down to Space-Time itself whose existent complexes of bare space-time have for their mind bare time in its empirical variations.<ref name="Alexander"/>

let us describe the empirical quality of any kind of finite which performs to it the office of consciousness or mind as its 'mind.' Yet at the same time let us remember that the 'mind' of a living thing is not conscious mind but is life, and has not the empirical character of consciousness at all, and that life is not merely a lower degree of mind or consciousness, but something different. We are using 'mind' metaphorically by transference from real minds and applying it to the finites on each level in virtue of their distinctive quality; down to Space-Time itself whose existent complexes of bare space-time have for their mind bare time in its empirical variations.<ref name="Alexander"/>

让我们描述任何一种有限物的经验品质，它对它执行意识或心灵的职务，作为它的'心灵'。然而同时让我们记住，生物的'心智'不是意识心智，而是生命，根本不具有意识的经验性，生命不只是心智或意识的较低程度，而是不同的东西。我们是从真实的心智转移而隐喻性地使用'心智'，并凭借其独特的品质将其应用于每个层次上的有限性；下至时空本身，其存在的裸露时空的复合体以其经验性变化的裸露时间为心智。、

让我们描述任何一种有限物的经验品质，它对它执行意识或心灵的职务，作为它的'心灵'。然而同时让我们记住，生物的'心智'不是意识心智，而是生命，根本不具有意识的经验性，生命不只是心智或意识的较低程度，而是不同的东西。我们是从真实的心智转移而隐喻性地使用'心智'，并凭借其独特的品质将其应用于每个层次上的有限性；下至时空本身，其存在的裸露时空的复合体以其经验性变化的裸露时间为心智。}}

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Alexander goes back to the Greek idea of knowledge being “out there” in the object being contemplated. In that sense, there is not mental object (concept) “distinct” (that is, different in state of being) from the physical object, but only an apparent split between the two, which can then be brought together by proper compresence or participation of the consciousness in the object itself.

Alexander goes back to the Greek idea of knowledge being “out there” in the object being contemplated. In that sense, there is not mental object (concept) “distinct” (that is, different in state of being) from the physical object, but only an apparent split between the two, which can then be brought together by proper compresence or participation of the consciousness in the object itself.

There is no consciousness lodged, as I have supposed, in the organism as a quality of the neural response; consciousness belongs to the totality of objects, of what are commonly called the objects of consciousness or the field of consciousness&nbsp;... Consciousness is therefore "out there" where the objects are, by a new version of Berkleyanism&nbsp;... Obviously for this doctrine as for mine there is no mental object as distinct from a physical object: the image of a tree is a tree in an appropriate form...<ref name="Alexander"/>

There is no consciousness lodged, as I have supposed, in the organism as a quality of the neural response; consciousness belongs to the totality of objects, of what are commonly called the objects of consciousness or the field of consciousness&nbsp;... Consciousness is therefore "out there" where the objects are, by a new version of Berkleyanism&nbsp;... Obviously for this doctrine as for mine there is no mental object as distinct from a physical object: the image of a tree is a tree in an appropriate form...<ref name="Alexander"/>

并没有像我所认为的那样，意识作为神经反应的一种性质而寄居在有机体中；意识属于对象的整体，属于通常所说的意识对象或意识场&nbsp;. 因此新版的 伯里克利安主义 Berkleyanism 认为意识是 "在那里"，也就是对象所在地。显然对于这个学说和我的学说来说，并不存在有别于物理对象的精神对象：树的形象是一棵树，以适当的形式 ......

并没有像我所认为的那样，意识作为神经反应的一种性质而寄居在有机体中；意识属于对象的整体，属于通常所说的意识对象或意识场&nbsp;. 因此新版的 伯里克利安主义 Berkleyanism 认为意识是 "在那里"，也就是对象所在地。显然对于这个学说和我的学说来说，并不存在有别于物理对象的精神对象：树的形象是一棵树，以适当的形式 ......}}

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Because of the interconnectedness of the universe by virtue of Space-Time, and because the mind apprehends space, time and motion through a unity of sense and mind experience, there is a form of knowing that is intuitive (participative) - sense and reason are outgrowths from it.

Because of the interconnectedness of the universe by virtue of Space-Time, and because the mind apprehends space, time and motion through a unity of sense and mind experience, there is a form of knowing that is intuitive (participative) - sense and reason are outgrowths from it.

在意识到自己的空间和时间的同时，心灵也意识到外部事物的空间和时间，反之亦然。这是时空连续性的直接后果，任何一点一瞬都迟早直接或间接地与其他每一点一瞬相联系 ......

在意识到自己的空间和时间的同时，心灵也意识到外部事物的空间和时间，反之亦然。这是时空连续性的直接后果，任何一点一瞬都迟早直接或间接地与其他每一点一瞬相联系 ......

因此，心灵并不通过感觉来领会其对象的空间，即它们的形状、大小和位置，因为它的特性取决于单纯的时空条件，尽管在没有感觉（当然也可以说是意念）的情况下，它不能作为意识。不用重复这些考虑，就可以清楚地看到，同样的命题对时间；对运动&nbsp；......也是如此。我将把这种与感觉相区别的理解方式称为直觉&nbsp;......。直觉不同于理智，但理智和感觉都是它的产物，是它的经验决定 ......

因此，心灵并不通过感觉来领会其对象的空间，即它们的形状、大小和位置，因为它的特性取决于单纯的时空条件，尽管在没有感觉（当然也可以说是意念）的情况下，它不能作为意识。不用重复这些考虑，就可以清楚地看到，同样的命题对时间；对运动&nbsp；......也是如此。我将把这种与感觉相区别的理解方式称为直觉&nbsp;......。直觉不同于理智，但理智和感觉都是它的产物，是它的经验决定 ......}}

 

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In a sense, the universe is a participative one and open to participation by mind as well so that mind can intuitively know an object, contrary to what Kant asserted. Participation (togetherness) is something that is “enjoyed” (experienced) not contemplated, though in the higher level of consciousness, it would be contemplated.

In a sense, the universe is a participative one and open to participation by mind as well so that mind can intuitively know an object, contrary to what Kant asserted. Participation (togetherness) is something that is “enjoyed” (experienced) not contemplated, though in the higher level of consciousness, it would be contemplated.

从某种意义上说，宇宙是一个参与性的宇宙，也开放给心灵参与，这样心灵就可以直观地认识一个对象，这与康德的论断相反。参与（togetherness）是一种 "享受"（体验）而非思索的东西，尽管在更高的意识层面，它会被思索。

从某种意义上说，宇宙是一个参与性的宇宙，也开放给心灵参与，这样心灵就可以直观地认识一个对象，这与康德的论断相反。参与（togetherness）是一种 "享受"（体验）而非思索的东西，尽管在更高的意识层面，它会被思索。

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