并没有一个先于我们认知过程或者先于我们存在的既定事实。因为，即使在我们之前，已经有为我们的出现提供基础的世界，但对我们而言，我们的世界，我们所能描述的世界还是在我们认知的过程中。
如果有另外的观察者，超越我们，那么那个观察者的观察，也就归结到“我们”的集合里面。作为认知主体的我们不是既定的事实，而是变化的过程。
如此说，假设存在着世界本身作为观察者的情况，那么世界本身就是“我们”中的一部分。世界对自己的把握也符合认知原理：认知就是同构转化的过程。其一是同构转化，这是无法超越的，世界自己认知自我，也是对自己本身的一个同构。再一个就是同构转化是一个过程，即使是世界本身对自己的一个一次性呈现（涌现）性的发生，它也是过程的一个案例，一种方式。
如果世界本身自我认知都是过程，那么，没有什么主体的认知会不是过程。既然是过程，那么就会有主体的差异。也就是不同主体的认知会有差异，即使对同一对象的认知，不同主体，或者同一主体在不同时点上对同一对象的认知，也有差异，包括世界对自己本身的一次性呈现性的认知在内。
世界对自己的涌现，如果出现二次，就会有差异，这个差异的原因在于它是二，不是一。
即使是一次性呈现，那么呈现的结果跟世界自己对比也有差异，因为，作为认知主体的世界与作为对象的世界，已经是二。
这说明，一元论是站不住脚的，世界必然是多元的。只要世界有所行动，世界就已经是多元的了。更不用说作为世界内部的部分的我们，更加不是一，而是多。
多元过程（多元而且是过程），这就是是世界与生活的真相。
因而，不存在理想形态，只存在现实形态。没有最初的来源，也没有最终的结果，只有不一致的过程中。
接受不一致，接受过程，接受自己与他人的转变，甚至接受背叛，都是比坚定一个结果性信念的愿望与决心更为真实，也更符合世界的事实，因为它（多元过程）就是真相。
There is no pre-existing process orestablished fact prior to our cognitive process or existence. Even if there wasa world that laid the foundation for our emergence before us, our world, theworld we can describe, is still within the scope of our cognitive process.
If there are other observers beyond us,their observations are also encompassed within the collective "us."We, as cognitive subjects, are not established facts but a changing process.
In this sense, assuming a scenario wherethe world itself is an observer, then the world itself is a part of"us." The world's self-awareness also adheres to the principles ofcognition: cognition is a process of isomorphic transformation. Firstly, thereis isomorphic transformation, which is inescapable; the world cognizing itselfis also an isomorphism of itself. Secondly, isomorphic transformation is aprocess, even if the world itself has a one-time emergence of self-awareness,it is a case of a process, a mode.
If the world's self-awareness is a process,then cognition without a subject is also a process. Since it is a process,there will be differences in subjects. That is, the cognition of differentsubjects will differ, even if it is the cognition of the same object bydifferent subjects or the cognition of the same object by the same subject atdifferent points in time, there will be differences, including the one-timeemergence of the world's self-awareness.
If the emergence of the world'sself-awareness occurs a second time, there will be differences. The reason forthis difference is that it is a second time, not the first.
Even in a one-time emergence, the resultsof the emergence will differ when compared to the world's own perceptionbecause the world, as a cognitive subject, and the world as an object arealready two.
This indicates that monism is untenable,and the world is inevitably pluralistic. As long as the world is in action, itis already pluralistic. Not to mention us as parts within the world, we areeven more than one, but many.
Plural processes (plural and alsoprocesses), this is the truth of the world and life.
Therefore, there is no ideal form, onlyreal forms. There is no initial source, nor is there a final result; there isonly inconsistency in the process.
Accepting inconsistency, embracing theprocess, accepting one's own and others' transformations, and even acceptingbetrayal are more truthful and align with the facts of the world than firmlyadhering to a deterministic belief, because it (plural processes) is the truth.
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