安德森的多元论认为，任何事物都是一个特定的和普遍的。也就是说，任何事物都是普遍的，它是由各种各样的事物组成的，这些事物共同构成了它，并且是一种特殊的事物，因此是比它本身更大的事物的一部分。换句话说，没有绝对或纯粹的普遍性，也没有绝对或纯粹的细节。这是安德森无限复杂性理论的基础，在这个理论中，没有任何不可分割的“原子”，所有的东西都是由原子构成的，也没有无法联系的全体——没有“宇宙”——除了它之外什么都没有。因此，安德森将他的立场与一元论和原子论的理论区别开来。安德森的决定论是认为每一件事或每一件事或每一件事的发生都是有原因的。因为每一件事都是时空中的事件，那么每一件事都会有因果关系作用于它，而因果关系来自于它作用于其他事物。因此，安德森反对任何不确定性理论，并拒绝将“自由意志”视为时空因果关系之外的东西。安德森的客观主义是任何主体都必须是客体的观点。也就是说，他否定了主观主义的学说，即有些东西是“不可约的”主观的。就精神而言，所谓的“主观性”是和其他事物一样客观的，也就是说，心灵作为一个主体，作为一个知者，是一种现存的事物，具有其他事物所具有的所有范畴特征。
加拿大多伦多代写作业:事物都是普遍
Anderson’s pluralism is the view that any thing is both a particular and a universal. That is, any thing is a universal that is composed of various things which together constitute it, and is a particular and therefore part of a thing greater than itself. In other words, there are no absolute or pure universals and no absolute or pure particulars. This is the foundation of Anderson’s theory of infinite complexity whereby there is no indivisible ‘atom’ from which all things are made, and no unrelatable totality – no ‘universe’ – which has nothing outside of it. Hence Anderson distinguished his position from the theories of monism and atomism understood as theories of logical totalities and logical simples.Anderson’s determinism is the view that every thing or occurrence is caused. Since every thing is an occurrence in Space-Time, then every thing will have causal relations acting on it, and causal relations from it acting on other things. Hence Anderson opposed any theory of indeterminism and rejected the notion of a ‘free will’ as something outside the universe of spatiotemporal causality. Anderson’s objectivism is the view that any subject must also be an object. That is, he rejected the doctrine of subjectivism viz. that there things that are ‘irreducibly’ subjective. In terms of mind, the alleged ‘subjectivity’ of the mind is as objective as any other thing, that is, the mind as a subject, as a knower, is an existing thing with all the categorical features that other things possess.
