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. 66.1 Objective resistance 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. 66.2 The relationship is a real one. 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. 66.3 The individual and the community 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. 66.4 The experience and the object 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. 66.5 Indian and Western Dialogue 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. 66.6 Prejudice: Assuming a relationship would undermine objective truth The objection is that if every knowledge is built into social relations, then truth will become a plaything of entities or attitudes. Uttarapakṣa (Response): 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. 66.12 The relational net of causes 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. 66.13 Relation to the environment of the body 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. 66.14 The Ethics of a Relationship Breakup 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. Reducing the Cost of Social Distancing: Shelter, Law, Income, and New Relationships. Just leave it alone because the advice won 't understand dependency. 66.15 Precedent: Force on the relationship undermines the rights of the individual The fear that individuals will be subservient to family or tradition when told the importance of community ties is historically justified. Dissent has been stifled in the name of the common good. Coexistential realism views rights as conditions for a just relationship, not as opposites. A relationship without consent, voice, outlet, and equal status is not valid. The person must also be responsible for the care of others and dependent on public resources. Liability is mutual and proportional, not a birthright. 66.7 The Co-Reality of Objects and Relationships Objects are not simply knots of relations because their properties and resistances do not vanish immediately with the change of relations. But the object is not a complete abstraction either. Identity opens up in relation to history, usage, and other objects. Coexistential realism makes both extremes hold up. Rivers are physical flows and also the relationships of community life. Social connotations do not negate the quality of water. physical descriptions do not exhaust cultural connotations. 66.8 Dependence and autonomy Human autonomy is not the same thing as dependency. Language builds capacity for care and organization. The question is whether the dependent relationship enhances the individual 's voice or is it arbitrary control. The power of the grantor is limited by rule, deference, and appeal. The recipient did not lose the right to a debt of gratitude. Relational freedom is the security against domination within cooperation. 66.9 Perspectives and Objective Resistance Knowledge is always going to come from somewhere. Farmers, engineers, and riverbank dwellers see the same flood as a different side. No one view is perfect, but not all are equally relevant. Objectivity is not blindness but a critical combination of views. Add measurement, experience, history, and counterargument. Conclusions that tolerate multiple independent views tend to be more reliable. 66.10 The stable form of the entity relationship The law, the market, the family and the university stabilize the dual relationship. Institutions may outlive individuals, but do not exist without the actions of individuals. For this reason, change will come not only from a change of heart but also from a change of rules and resources. However, individual responsibility should not be erased by treating the institution as an independent agent of the demon-king. The levels have to be kept separate. 66.11 Conflict and coexistence Coexistence does not mean the absence of conflict. There will be real differences in resources, values, and identities. The question is how to institutionalize the conflict without resorting to violence and humiliation. Fair process and limitation of rights require a path to temporary settlement and reconsideration. Artificial harmony can endure in the silence of the weak; open disagreement can become the basis for a more permanent peace. Chapter 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. Chapter Bibliography Gautama wrote that the Nyāya-sūtra. Kanada is located at Vysheeshika-sūtra. Nagarjuna as Mūlamadhyamakārikā. Umasvati is the mother of Tattvārthasūtra. Aristotle — Politics. Charles Taylor — Sources of the Self. Alasdair MacIntyre — After Virtue. Amartya Sen — The Idea of Justice.