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"The leading result obtained by the analysis of Book II (S.H. Hodgson; see record 2009-06453-000) consists in this, that we can now bring a definite conception of the real agent and real conditioning in psychology into connection with the previously obtained distinction between consciousness as a knowing and consciousness as an existent. In other words we can now fruitfully combine psychological with metaphysical conceptions and method. The outlines of the task before us in Book III are to analyze, compare, and marshal the states and processes of consciousness belonging to the whole domain of redintegration until they disclose to us the nature and method of conscious action, and thereby enable us to establish the fundamental conceptions and principles of Ethic and of Logic, which together cover its entire field"--

Experience.

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"In my first philosophical work, Time and Space, A Metaphysical Essay, 1865, I virtually broke with Kantianism and its method of proceeding on the footing of apparently indisputable assumptions of matters of fact, and placed myself, instead thereof, on a strictly experiential basis, when I enquired what Time and Space (which are Kant's a priori forms of intuition) were positively known as, in immediate experience, without assigning to them a psychologically subjective origin, in or from the side of the Subject of consciousness, as part of the Subject's contribution to systematic knowledge. "Take," I said, "any empirical phenomenon, from the simplest to the most complex, isolate it from others, treat it as an object of the first intention, and analyse it as such, without asking how it came to he what it is, or whence it derived its characteristics, or what other things it is like. It will be found that all its characteristics fall into two classes; some are material, or particular feelings, others are formal, or particular forms in which these feelings appear." The principle thus exemplified, of proceeding by analysis of experience, is the principle upon which all my works, including the present, have been written. At the same time I cannot but avow my belief, that, but for Kant's having singled out Time and Space, and given them special prominence as two, and the only two, necessary forms of intuition, that is, of perception, it would never have occurred to me to begin a philosophical enquiry by selecting for analysis experiences in which they could be treated as the only formal elements. It was a truly unfortunate idea of Kant's that, with a view to a future secure and complete system of Metaphysic, it was advisable "to prepare the Field beforehand by a criticism of the Organ, the pure Reason itself." It involved the assumption that there was such an organ as Pure Reason. A criticism of that assumption would have made a far better beginning. Yet, on the other hand, we can never be too thankful that so commanding a genius as Kant should have made it his chief and guiding aim, not as many persons suppose, to prove Metaphysic to be chimerical, by means of a critical Theory of Knowledge, but on the contrary to restore Metaphysic, by reforming it, to its pristine supremacy, as the sole science of foundations. It is because this primary and guiding aim of Kant's is mine also, notwithstanding my radical divergence from his method of pursuing it, that I may venture to consider myself as continuing his work. Whenever experience is taken as the basis and test of philosophy, Matter is the only ground upon which the contention of the non-Idealistic school can be determined or brought to an issue, since Matter is the only positively known object which can be held to be at once non-consciousness and real. Hence the first great question to arise in an experiential Metaphysic is that of the independent existence of Matter, which must be established, if at all, by analysis of that which we call our knowledge of it. This analysis, which is contained in Book I. of the present work, involves, by showing the necessity for, the substitution of the conception of Real Condition for the Aristotelic and Scholastic conception of Cause"--

Experience.

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"This book about the metaphysics of experience examines positive science." (PsycINFO Database Record (c) 2010 APA, all rights reserved)

Experience.

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Experience.

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Le travail analytique mené par W. R. Bion avec des patients psychotiques, l'a conduit à s'interroger sur le processus psychique par lequel une " chose " est convertie en une représentation visuelle ou verbale. Cette recherche théorique sur la formation de la mémoire, de la pensée et du langage s'articule ici autour du concept fondateur (" fonction-alpha ») d'une fonction symbolique primordiale permettant à la personnalité d'enregistrer, d'élaborer et de communiquer la somme d'expériences qui la définit. Cette fonction porte en retour sur les processus d'enregistrement, d'élaboration et de communication que l'analyste est lui-même appelé à développer.

Experience.