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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.

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。

亚历山大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。

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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 </blockquote>

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 <font color="#ff8000">'''贝克莱主义 Berkleyanism'''</font> 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：树的形象是一棵适当形式的树 ......<ref name="Alexander"/>

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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.

The mind therefore does not apprehend the space of its objects, that is their shape, size and locality, by sensation, for it depends for its character on mere spatio-temporal conditions, though it is not to be had as consciousness in the absence of sensation (or else of course ideation). It is clear without repeating these considerations that the same proposition is true of Time; and of motion&nbsp;... I shall call this mode of apprehension in its distinction from sensation, intuition.&nbsp;... Intuition is different from reason, but reason and sense alike are outgrowths from it, empirical determinations of it...<ref name="Alexander"/>

The mind therefore does not apprehend the space of its objects, that is their shape, size and locality, by sensation, for it depends for its character on mere spatio-temporal conditions, though it is not to be had as consciousness in the absence of sensation (or else of course ideation). It is clear without repeating these considerations that the same proposition is true of Time; and of motion&nbsp;... I shall call this mode of apprehension in its distinction from sensation, intuition.&nbsp;... Intuition is different from reason, but reason and sense alike are outgrowths from it, empirical determinations of it...<ref name="Alexander"/>

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 ......<ref name="Alexander"/>

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......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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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 ......

对亚历山大来说，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 ......<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>

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