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Dissatisfaction with Descartes's efforts to answer this question bred amended versions of the Cartesian framework taken up in Chapter 3: parallelism, occasionalism, epiphenomenalism, idealism.
由于对笛卡尔的解决反感的不满，形成了很多笛卡尔框架下的修正版本，这在第三章：平行论、偶因论、副现象论，观念论。
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Like occasionalism, it presupposes theism, and, unlike occasionalism, it entails either that free will does not exist or that free will is compatible with determinism. The theory called epiphenomenalism simply denies that the metal can affect the physical, and contents itself with an explanation of why the mental appears to affect the physical.
前定和谐论类似偶然论预设了有神论，不类似偶然论，它导出"或者自由意志是不存在的，或者自由意志和决定论相容"）被称为"副现象论"的理论简单拒绝了精神对物理的作用，满足于去解释为什么"精神会表现出对物理的作用"。
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This would rule out, for example, phenomenalism.
这会被消除，例如，现象论）。
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There is a gap between what we can in principle be given in perception and any belief about the past. And because in principle we could never be given anything about the past directly, the gap is one that no justified a posteriori inference could bridge. For anything to which we could appeal in support of a hypothesis about the connection between the past and present will simply give us more information about the present. Thus, unless our conception of the past is a form of idealism analogous to phenomenalism regarding the external world, skepticism follows.
在'原则上我们在感知中被给予的'和'任何关于过去的信念'之间有一个gap，又因为在原则上我们不能被直接给予过去的东西，这个gap就没有一个后天『a posteriori』inference能架桥辩护，因为任何可诉诸以支持关于过去和当前的关联的假说的东西，也不过是给我们更多关于当前的信息，如此，除非我们对过去的概念是类似关于外在世界的现象论的这种观念论的一个形式，否则怀疑论就会得到。
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The theory of perception says that all we can in principle (as a matter of conceptual necessity) perceive or be given directly are sense-data. The theory of meaning says that there is no a priori inference from sense-data to elements of the external world (as there would be, for example, if phenomenalism were true).
感知理论认为'所有在原则上（——作为概念上必要的东西）我们能感知或被直接给予的是感觉材料sense-data'，意义理论认为'从感觉材料到外在世界（——作为如果，例如，现象论为真就会如此的东西）没有一个先天『a priori』inference'。
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The oddness of epiphenomenalism is exacerbated by the fact that the relationship between consciousness and reports about consciousness seems to be something of a lucky coincidence, on the epiphenomenalist view.
副现象的奇怪性，被'意识'和'关于意识的报告'之间的关系的事实加强了，似乎是偶然的相合，按副现象论。
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As I see things, the best options for a non-reductionist are type-D dualism, type-E dualism, or type-F monism: that is, interactionism, epiphenomenalism, or panprotopsychism.
如我看到，最好的观点，非还原的，是D类，E类和F类：即，相互作用论、副现象论或泛主心理论。
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Like occasionalism, it presupposes theism, and, unlike occasionalism, it entails either that free will does not exist or that free will is compatible with determinism. The theory called epiphenomenalism simply denies that the metal can affect the physical, and contents itself with an explanation of why the mental appears to affect the physical.
前定和谐论类似偶然论预设了有神论，不类似偶然论，它导出&或者自由意志是不存在的，或者自由意志和决定论相容&）被称为&副现象论&的理论简单拒绝了精神对物理的作用，满足于去解释为什么&精神会表现出对物理的作用&。
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Which means, for preference, to explain how they can interact, and, failing this, to render plausible either epiphenomenalism (the view that the mental is produced by the physical, but has no influence back on the physical)or parallelism(the view that mental and physical realms "march in step," but without either causally interacting with the other).
这意味着，必须优先对心灵与身体之间如何相互影响作出解释，否则就会堕入似是而非的副现象论（这一观点认为，心理状态是由身体产生，但是却不能反过来影响身体），或平行论（这一观点认为，心理与身体同步行进，但却互不影响）。
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Type-E dualism holds that phenomenal properties are ontologically distinct from physical properties, and that the phenomenal has no effect on the physical.28 This is the view usually known as epiphenomenalism (hence type-E): physical states cause phenomenal states, but not vice versa.
E类二元论认为现象属性在存有上区别于物理属性，现象对物理没有因果作用。[28]这个观点常常被称为副现象论（所以称为E理论，副现象『epiphenomenalism』的E）：物理事态导致现象事态，但反之不可。
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Diffusionism：传播论
其基本理论是直接与"进化论"(evolutionism)相对立的"传播论"(diffusionism). 这一理论是在地理学家F.拉策尔"人类地理学派"观点的影响下形成的. 其哲学基础是新康德主义者H.李凯尔特的伪历史主义,即认为只有独一无二永不重复的现象才是历史现象.
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epiphenomenon：附带现象; 偶发症状 (名)
epiphenomenalism 副现象论 (名) | epiphenomenon 附带现象; 偶发症状 (名) | epiphora 泪漏 (名)
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mind-body parallelism：心身平行论
心身相互作用论 mind-body interactionism | 心身平行论 mind-body parallelism | 副现象论 epiphenomenalism
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phenomenal space：现象空间
phenomenal self 现象自我 | phenomenal space 现象空间 | phenomenalism 现象论
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phenomenalism：现象论
我以为佛学可分两部观察之,一即有的系统,所谓胜义有,亦即现象论(Phenomenalism)的范围;另一为空的系统,所谓毕竟空,亦即本体论(Ontology)之范围. 而空的系统其实还是个空,它是无法说的. 其系统乃由于"遮遣"(或称之为扬弃或否定)有的系统而建立的.
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phenomenally：现象上地
phenomenalism 现象论 | phenomenally 现象上地 | phenomenological 现象的
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realism：唯实论
总之,中国只有"唯名论"(nominalism),而无"唯实论"(realism). "唯名论"与现象论又是互有相当的关系. 首先,中国古代逻辑是关于汉语言文字的语义语用学. 符号学旨在讨论人类运用符号的方法与过程、符号的性质及其指涉等问题,
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epiphenomenalism：副现象论
分别把人的精神现象归结为人的行为或行为倾向;把精神现象同一于中枢神经和大脑的物质过程;以及把人的精神现象视为人脑或其它物质的过程;修正的二元论在心身关系问题上则形成了平行论(Parallelism)、副现象论(Epiphenomenalism)和双重属性论(Th
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epiphenomenalism：附带现象论
problem situation 问题状况 | epiphenomenalism 附带现象论 | proof 证明
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epiphenomenalism：副现象论 (名)
epiphany 主显节; 出现 (名) | epiphenomenalism 副现象论 (名) | epiphenomenon 附带现象; 偶发症状 (名)