Coexistential Realism

Research record

Another theory is that of coexistential realism. It starts with a rejection of the two extremes. Firstly, the world is only a construction of our consciousness or language; secondly, reality is only a lifeless mass of separate objects and not of any fundamental importance to relationships. Parallel philosophy says that the universe resists, independent of our will, but we always experience it through relationships, body language, history, and social position. The fire does not depend on my opinion of whether it will burn or not: disease, flood, gravity, hunger, bodily harm, the weight of things, all resist outside our choice of reality. This is why coexistential realism is not relativism. There is a difference between what we think it looks like and what it really is. The need for proof, testing and improvement stems from this. But it is incomplete to consider matter only as a solitary substance. Man exists at the same time in relation to his son, mother, citizen, worker, linguistic person, friend, neighbour, biological organism and historical heir. Society is not just a collection of individuals; institutions, rules, language, memory and authority structure relationships. Rivers are not just bodies of water; they are also relationships of ecology, agriculture, geography, memory, and livelihood. Coexistential realism accepts the independent dignity of the individual but does not consider them to be self-sufficient atoms imagined outside society. Individuals develop through language, upbringing, education, resources, and institutions. However, society does not have total power over the individual. Relationships make people, and people can change relationships. In this duality, both freedom and responsibility take place. The same reality may be experienced differently in different social spaces. Disaster-statistics for flood authorities may include crop failures for farmers, school breakdowns for children, and displacement for migrant families. These multiple experiences do not make reality arbitrary but rather show its multilayeredness. The material phenomena are one, their human relations are many. Constructive dialogue is possible through the materialistic tendencies of Nyaya-Vaisheshika, the relational-sensitivities of Buddhist phenomenology, the multifacetedness of the Jaina Encyclopedia, Aristotle 's social man, Hegel 's critique of belief, and contemporary relational philosophy. But the theory of this text is not a repetition of any one tradition; it is an independent answer to the question of how to put objectivity and relational experience together. The objection is that if every knowledge is built into social relations, then truth will become a plaything of entities or attitudes. Incidents often occur not for one reason but through a web of conditions. Rainfall in floods, river courses, dams, settlements, and warnings are combined. The main reason why questions can change according to the purpose is the scientific explanation, the legal fault or the prevention. Multifactoriality should not obscure the responsibility. The role of the agent who could have controlled the known risk should be distinguished. Looking at relationships is not an infinite list. It is necessary to separate out the substantial contributors and the background conditions. Ability is not just a quality inside the body. The mobility of wheelchair users is combined with roads, buildings and transport. The social consequences of incompetence can change when the environment changes. This view did not deny the reality of the body. Medical and accessible environments are different and complementary measures. Treating a person as the only object of correction is unfair. The policy will add technical standards and resources to the affected person 's experience. The universal design allows for more people to have abilities. Not all relationships need to be saved. Respect can be protected by leaving a violent family, exploitative work, or oppressive community. Coexistence would have become bondage without the right to exit. Exit decisions can leave real liabilities to others, such as debt or shared resources. There should be a safe separation of responsibilities.

Structured debate

Uttarapakṣa

Related to knowledge and object resistance. The knower is related.Truth is not just a desire for connection. My description may be influenced by language and perspective, but Jagat thwarts the misrepresentation. Medicine, engineering, agriculture, and history define the limits of true resistance in science. Relativism, therefore, refers to a state of knowledge and not to the arbitrariness of truth.

Parallel conclusion

Coexistential realism holds that reality is independent of our will, but its human experience is reduced to a web of relationships. The person is real, the society is real, the body is real, the meaning is real, the object is real, and the relationship is real. This theory posits an alternative to both rigid individualism and rigid collectivism.

Section index

1. 66.1 Objective resistance
2. 66.2 The relationship is a real one.
3. 66.3 The individual and the community
4. 66.4 The experience and the object
5. 66.5 Indian and Western Dialogue
6. 66.6 Prejudice: Assuming a relationship would undermine objective truth
7. 66.12 The relational net of causes
8. 66.13 Relation to the environment of the body
9. 66.14 The Ethics of a Relationship Breakup
10. 66.15 Precedent: Force on the relationship undermines the rights of the individual
11. 66.7 The Co-Reality of Objects and Relationships
12. 66.8 Dependence and autonomy
13. 66.9 Perspectives and Objective Resistance
14. 66.10 The stable form of the entity relationship
15. 66.11 Conflict and coexistence

Cite this record

Gajendra Thakur. “Coexistential Realism.” Videha Digital Research Archive: Mithila–Vajji–Anga. Videha — https://www.videha.co.in/ · ISSN 2229-547X · GitHub mirror: https://videha-ejournal.github.io/videha/ · Digital Research Archives on GitHub: https://github.com/videha-ejournal. https://videha-ejournal.github.io/mithila-vajji-anga/records/idea/philosophy-66/