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And mental process is also "something new, "a fresh creation", which precludes a psycho-physiological parallelism. Reductionism is also contrary to empirical fact.

And mental process is also "something new, "a fresh creation", which precludes a psycho-physiological parallelism. Reductionism is also contrary to empirical fact.

而心理过程也是某种新东西，“一种全新的创造”，这就排除了心理生理学上的平行主义。<font color="#ff8000">还原论 Reductionism</font> 也是违背经验事实的。

而心理过程也是某种新东西，“一种全新的创造”，这就排除了心理生理学上的平行主义。<font color="#ff8000">'''还原论 Reductionism'''</font> 也是违背经验事实的。

Life is not an epiphenomenon of matter but an emergent from it&nbsp;... The new character or quality which the vital physico-chemical complex possesses stands to it as soul or mind to the neural basis.<ref name="Alexander"/>

Life is not an epiphenomenon of matter but an emergent from it&nbsp;... The new character or quality which the vital physico-chemical complex possesses stands to it as soul or mind to the neural basis.<ref name="Alexander"/>

生命不是物质的外显现象，而是从物质中涌现的 ...... 生命理化复合体所具有的新的特性或品质对它来说，就像灵魂或心灵对神经基础一样。

生命不是物质的外显现象，而是从物质中涌现的 ...... 生命理化复合体所具有的新特性或品质对生命来说，就像灵魂或心灵对神经基础一样。

For Alexander, the "directing agency" or entelechy is found "in the principle or plan".

For Alexander, the "directing agency" or entelechy is found "in the principle or plan".

在 Alexander 看来，"指导机构 "或 <font color="#32CD32">entelechy</font> 是 "在原则或计划中" 发现的。

在亚历山大看来，"指导机构 "或 “灵魂” 是 "在原则或计划中" 发现的。

 

a given stage of material complexity is characterised by such and such special features…By accepting this we at any rate confine ourselves to noting the facts…and do not invent entities for which there seems to be no other justification than that something is done in life which is not done in matter.<ref name="Alexander"/>

a given stage of material complexity is characterised by such and such special features…By accepting this we at any rate confine ourselves to noting the facts…and do not invent entities for which there seems to be no other justification than that something is done in life which is not done in matter.<ref name="Alexander"/>

物质复杂性的某一阶段具有这样那样的特点 ...... 接受了这一点，我们无论如何就会把自己局限于注意到事实 ...... 而不会发明一些实体，而这些实体除了在生活中做了一些在物质中没有做的事情之外，似乎没有其他理由。

物质复杂性的某一阶段具有这样那样的特点......只要接受了这一点，我们能聚焦于事实 ......而不会发明一些奇怪的实体，这些实体除了在生命中做了一些没有在物质中做的事情之外，似乎没有其他存在的理由。

While an emergent is a higher complexity, it also results in a new simplicity as it brings a higher order into what was previously less ordered (a new simplex out of a complex). This new simplicity does not carry any of the qualities or aspects of that emergent level prior to it, but as noted, does still carry within it such lower levels so can be understood to that extent through the science of such levels, yet not itself be understood except by a science that is able to reveal the new laws and principles applicable to it.

While an emergent is a higher complexity, it also results in a new simplicity as it brings a higher order into what was previously less ordered (a new simplex out of a complex). This new simplicity does not carry any of the qualities or aspects of that emergent level prior to it, but as noted, does still carry within it such lower levels so can be understood to that extent through the science of such levels, yet not itself be understood except by a science that is able to reveal the new laws and principles applicable to it.

Ascent takes place, it would seem, through complexity.[increasing order] But at each change of quality the complexity as it were gathers itself together and is expressed in a new simplicity.

Ascent takes place, it would seem, through complexity.[increasing order] But at each change of quality the complexity as it were gathers itself together and is expressed in a new simplicity.

 

Within a given level of emergence, there are degrees of development.

Within a given level of emergence, there are degrees of development.

 

   

   

... There are on one level degrees of perfection or development; and at the same time there is affinity by descent between the existents belonging to the level. This difference of perfection is not the same thing as difference of order or rank such as subsists between matter and life or life and mind ...<ref name="Alexander"/>

... There are on one level degrees of perfection or development; and at the same time there is affinity by descent between the existents belonging to the level. This difference of perfection is not the same thing as difference of order or rank such as subsists between matter and life or life and mind ...<ref name="Alexander"/>

...... 在一个层次上，有完善或发展的程度；同时，属于这个层次的存在者之间也有因血统而产生的亲和性。这种完善性的差异与秩序或等级的差异不同，如存在于物质与生命或生命与心灵之间 ......

...... 在一个层次上，有完善或发展的程度；同时，属于这个层次的存在者之间也有因血统而产生的亲和性。这种完善性的差异与秩序或等级的差异不同，如存在于物质与生命或生命与心灵之间 ......<ref name="Alexander"/>

The concept or idea of mind, the highest emergent known to us, being at our level, extends all the way down to pure dimensionality or Space-Time. In other words, time is the “mind” of motion, materialising is the “mind” of matter, living the “mind” of life. Motion through pure time (or life astronomical, mind ideational) emerges as matter “materialising” (geological time, life geological, mind existential), and this emerges as life “living” (biological time, life biological, mind experiential), which in turn give us mind “minding” (historical time, life historical, mind cognitional). But there is also an extension possible upwards of mind to what we call Deity.

The concept or idea of mind, the highest emergent known to us, being at our level, extends all the way down to pure dimensionality or Space-Time. In other words, time is the “mind” of motion, materialising is the “mind” of matter, living the “mind” of life. Motion through pure time (or life astronomical, mind ideational) emerges as matter “materialising” (geological time, life geological, mind existential), and this emerges as life “living” (biological time, life biological, mind experiential), which in turn give us mind “minding” (historical time, life historical, mind cognitional). But there is also an extension possible upwards of mind to what we call Deity.

心灵的概念或观念，是我们已知的最高级的涌现物，在我们的层面上，一直延伸到纯粹的维度或时空。换句话说，时间是运动的 "心"，物化是物质的 "心"，生活是生命的 "心"。通过纯粹的时间（或生命天文、心灵表意）的运动，出现了物质的 "物化"（地质时间、生命地质、心灵存在），而这又出现了生命的 "生活"（生物时间、生命生物、心灵体验），这又让我们有了心灵的 "心智"（历史时间、生命历史、心灵认知）。但是，心智还有一种向上延伸的可能，就是我们所说的德性 Deity。

心灵的概念或观念，是我们已知的最高级的涌现物，在我们的层面上，一直延伸到纯粹的维度或时空。换句话说，时间是运动的 "心"，物化是物质的 "心"，生存是生命的 "心"。通过纯粹的时间（或生命天文、心灵表意）的运动，出现了物质的 "物化"（地质时间、生命地质、心灵存在），而这又出现了生命的 "生活"（生物时间、生命生物、心灵体验），这又让我们有了心灵的 "心智"（历史时间、生命历史、心灵认知）。但是，心智还有一种向上延伸的可能，就是我们所说的<font color="#ff8000">'''德性 Deity'''</font>。

 

 

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。

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.

Alexander 又回到了希腊人的观念，即知识是 "存在于" 被思考的对象中的。在这个意义上，并不存在精神客体（概念）与物理客体 "不同"（即存在状态不同），而只是二者之间存在着明显的分裂，然后可以通过意识在客体本身中的适当压缩或参与而使二者结合起来。

Alexander 又回到了希腊人的观念，即知识是 "存在于" 被思考的对象中的。在这个意义上，并不存在精神客体（概念）与物理客体 "不同"（即存在状态不同），而只是二者之间存在着明显的分裂，然后可以通过意识在客体本身中的适当压缩或参与而使二者结合起来。

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 </blockquote>

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.

由于宇宙凭借时空的相互联系，由于心灵通过感觉和心灵经验的统一来认识空间、时间和运动，所以有一种认识形式是直观的（参与性的）- 感觉和理性是它的产物。

由于宇宙凭借时空的相互联系，由于心灵通过感觉和心灵经验的统一来认识空间、时间和运动，所以有一种认识形式是直观的（参与性的）- 感觉和理性是它的产物。

In being conscious of its own space and time, the mind is conscious of the space and time of external things and vice versa. This is a direct consequence of the continuity of Space-Time in virtue of which any point-instant is connected sooner or later, directly or indirectly, with every other...

In being conscious of its own space and time, the mind is conscious of the space and time of external things and vice versa. This is a direct consequence of the continuity of Space-Time in virtue of which any point-instant is connected sooner or later, directly or indirectly, with every other...

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 ......

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。

The universe for Alexander is essentially in process, with Time as its ongoing aspect, and the ongoing process consists in the formation of changing complexes of motions. These complexes become ordered in repeatable ways displaying what he calls "qualities." There is a hierarchy of kinds of organized patterns of motions, in which each level depends on the subvening level, but also displays qualities not shown at the subvening level nor predictable from it… On this there sometimes supervenes a further level with the quality called "life"; and certain subtle syntheses which carry life are the foundation for a further level with a new quality. "mind." This is the highest level known to us, but not necessarily the highest possible level. The universe has a forward thrust, called its "nisus" (broadly to be identified with the Time aspect) in virtue of which further levels are to be expected...<ref name=Emmet>{{cite web|last=Emmet |first=Dorothy |title=Whitehead and Alexander |url=http://www.religion-online.org/article/whitehead-and-alexander/|accessdate=23 July 2012 }}</ref>

The universe for Alexander is essentially in process, with Time as its ongoing aspect, and the ongoing process consists in the formation of changing complexes of motions. These complexes become ordered in repeatable ways displaying what he calls "qualities." There is a hierarchy of kinds of organized patterns of motions, in which each level depends on the subvening level, but also displays qualities not shown at the subvening level nor predictable from it… On this there sometimes supervenes a further level with the quality called "life"; and certain subtle syntheses which carry life are the foundation for a further level with a new quality. "mind." This is the highest level known to us, but not necessarily the highest possible level. The universe has a forward thrust, called its "nisus" (broadly to be identified with the Time aspect) in virtue of which further levels are to be expected...<ref name=Emmet>{{cite web|last=Emmet |first=Dorothy |title=Whitehead and Alexander |url=http://www.religion-online.org/article/whitehead-and-alexander/|accessdate=23 July 2012 }}</ref>

对 Alexander 来说，宇宙本质上是处于过程中的，时间是其持续的方面，而这个持续的过程包括形成不断变化的运动复合体。这些复合体以可重复的方式变得有序，显示出他所说的 "品质"。有一个运动组织模式的种类层次，其中每一个层次都依赖于次要层次，但也显示出次要层次没有显示的品质，也无法从次要层次预测 ...... 在此基础上，有时还监督着一个被称为 "生命" 的品质的进一步层次；而某些携带生命的微妙综合体，是具有新品质的进一步层次的基础。"心灵" 这是我们已知的最高层次，但不一定是可能的最高层次。宇宙有一个向前的推力，叫做它的 "nisus"（大体上要与时间方面相鉴别），凭借这个推力，进一步的层次是可以期待的 ......

对 Alexander 来说，宇宙本质上是处于过程中的，时间是其持续的方面，而这个持续的过程包括形成不断变化的运动复合体。这些复合体以可重复的方式变得有序，显示出他所说的 "品质"。有一个运动组织模式的种类层次，其中每一个层次都依赖于次要层次，但也显示出次要层次没有显示的品质，也无法从次要层次预测 ...... 在此基础上，有时还监督着一个被称为 "生命" 的品质的进一步层次；而某些携带生命的微妙综合体，是具有新品质的进一步层次的基础。"心灵" 这是我们已知的最高层次，但不一定是可能的最高层次。宇宙有一个向前的推力，叫做它的 "nisus"（大体上要与时间方面相鉴别），凭借这个推力，进一步的层次是可以期待的 ......

===罗伯特·G·B·雷德 Robert G. B. Reid ===

===罗伯特·G·B·雷德 Robert G. B. Reid ===