In a sense awareness is irreducible, but it has a logical structure that accounts for its connection to a world of objects. Structurally, awareness mirrors itself in itself, in a manner analogous to the way an infinite set mirrors itself in its equivalent subsets, or to the way an ideal map mirrors itself in all accurate representations of that map.[2] (Note that the English awareness can be used without the word self but the Japanese word that translates as self-awareness is an inseparable compound, ji-kaku.) If [..] Modern epistemology's solution was to split the world in two, mind and nature, and then to see the mind as a mirror of nature, and ideas as representations of real objects. Nishida's solution was to see the world as mirroring itself in all the things “in the world.” Whatever is “in the world” is a mirroring of the world. In this sense it is the world that is “self-aware” or self-reflexive; and there is no outside to it. An individual's “self-awareness” is a partial mirroring of the world; Nishida later described the individual self as a focal point of the world. While he was still thinking in terms of consciousness, however, Nishida avoided pinpointing awareness and spoke of the world as a field of consciousness to indicate the extension of the term beyond the individual self.