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| Illustration by R.E. Slater and ChatGPT |
but within a reality already capable of giving rise to form.
physics and biology, in which reality is understood as coherence,
Cosmic Becoming Cycle → poetic and metaphysical expansion
Embodied Process Realism → formal philosophical framework
Processual Divine Coherence → theological bridge
Essays 9–12: Explore the implications for reality's meaning, value, and sacred-divinity
Essay 13: Test whether the whole structure holds under critique (Falsification Testing)
Preface
In contemporary discussions concerning the origin and structure of life, few movements have achieved as much public visibility as Intelligent Design. Positioned rhetorically between science and theology, it presents itself as a legitimate alternative to strictly naturalistic explanations, seeking to demonstrate that certain features of the universe and of biological systems are best explained by reference to an intelligent cause.
Yet beneath its apparent explanatory force lies a deeper philosophical difficulty - one that concerns not merely the adequacy of specific scientific models, but the very nature of explanation itself. Intelligent Design proceeds by inference: from complexity to intelligence, from information to mind, from structure to design. In doing so, it offers what appears to be a compelling explanatory framework.
However, this appearance of explanation conceals a more fundamental issue.
What Intelligent Design does not sufficiently examine is the ontological character of the reality from which such complexity arises. It assumes, often implicitly, that structure must be imposed upon a fundamentally neutral or inert substrate, and that the presence of organized complexity therefore requires the activity of an external intelligence. In this way, explanation is achieved not by deepening inquiry, but by concluding it.
The result is not so much a resolution of the problem of complexity as a displacement of it. The question of how structured, persistent, and intelligible systems arise is replaced by an appeal to an external cause whose own relation to reality remains unexplored.
This essay approaches the issue from a different direction. Rather than asking whether complex systems require an intelligent designer, it asks a prior and more fundamental question:
What must reality be such that structure, complexity, and intelligibility arise at all?
This philosophical shift - from inference to ontology - marks the central distinction between Intelligent Design and the framework of Embodied Process Realism developed throughout this series. Where Intelligent Design seeks explanation through external attribution, Embodied Process Realism seeks understanding through the clarification of reality itself, without the premature imposition of theological interpretation.
Only when reality has been adequately described can questions of meaning, intelligence, or even divinity be responsibly raised. Until then, any appeal to design risks functioning not as an explanation, but as an illusion of one.
Methodology and Reader Orientation
The approach adopted here proceeds in three stages:
- Ontology - the clarification of reality as such
- Metaphysics - the interpretation of reality’s deeper character
- Theology - the articulation of ultimate meaning, including the question of God
Within this order, Embodied Process Realism first seeks to describe reality in terms of relational coherence, emergence, structure, and persistence. Only once such an ontology has been sufficiently developed can metaphysical interpretations be meaningfully explored.
At that stage, multiple possibilities may remain open. Reality may be interpreted as self-organizing and sufficient unto itself, requiring no external agency. Alternatively, it may be understood as expressive of a deeper generative ground, which theological language names as Creator. Both interpretations, and others besides, depend upon the ontological account that precedes them.
For the purposes of this essay, and indeed this stage of the series, such metaphysical and theological conclusions are intentionally deferred.
This is not a denial of their importance, but a recognition of their proper place.
A Note to the Reader
Relevancy 22 attempts to be a Christian site committed not to defending belief at all costs -
but to rethinking belief responsibly in light of reality as it is discovered and understood.
Relevancy22 has long been a Christian site, though one shaped by ongoing reflection, revision, and engagement with contemporary knowledge across the sciences, philosophy, and theology. Its orientation may be described as post-evangelical, at times post-institutional, and consistently open to the expansion and deepening of inherited belief.
In this respect, it does not seek to defend a fixed doctrinal position, nor to abandon faith altogether, but to reconsider the conditions under which faith may remain meaningful, responsible, and intellectually coherent.
Because of this, readers will find here a wide range of engagement:
- those seeking to rethink or restore faith
- those exploring beyond traditional religious frameworks
- those approaching these questions from non-theistic or agnostic perspectives
All are welcomed within the scope of inquiry undertaken here.
The method guiding this series reflects that openness. It does not begin with theological assertion, but with the attempt to describe reality as carefully and clearly as possible. From that foundation, questions of meaning, purpose, and divinity may later be revisited with greater clarity and depth.
And as a project emerging from within a contemporary Christian context - and as one informed by process thought as its philosophic-theology of choice - as versus other systems such as Platonism, Neo-Platonism, Aristotelianism, etc., which the traditional church has built its theology upon - it is anticipated that once "the question of reality" has been sufficiently established on processual grounds than one may expect theological reflection to eventually follow - including considerations of creation, divine presence, and the nature of God. However, such reflection must arise from a clarified understanding of reality, rather than serve as a substitute for it.
But until that foundation has been more fully established, statements such as “God created the world,” or alternatively, “the world arose of itself,” remain interpretive claims whose validity depends upon prior ontological clarity. One, which we are currently developing here.
This series therefore proceeds with a certain discipline:
- to describe before interpreting
- to understand before concluding
- and to leave open, for a time, the deeper questions it fully intends to address
In this way, the inquiry remains both philosophically rigorous and existentially hospitable - open to belief, to doubt, and to the shared search for meaning within a reality not yet fully understood.
Introduction
The contemporary debate surrounding Intelligent Design is often presented as a dispute between competing explanations of complexity. On one side stand accounts grounded in evolutionary biology and physical processes; on the other, arguments appealing to intelligence, intention, and design. Within this framework, the question appears straightforward: which explanation better accounts for the observable features of the natural world?
Yet this framing conceals a more fundamental issue.
Both sides, in different ways, frequently assume that explanation consists in identifying a cause capable of producing a given effect - whether that cause be natural or intelligent. Complexity, in this view, is something to be explained by reference to an antecedent agency, mechanism, or process sufficient to generate it.
Intelligent Design adopts this structure explicitly. It argues that certain features of the universe and of biological systems - especially those exhibiting high levels of organization, integration, and apparent purpose - are best explained by the action of an intelligent cause. The inference is drawn not from direct observation of such a cause, but from analogy with human design and from the perceived inadequacy of undirected processes to account for the phenomena in question.
While this line of reasoning may appear compelling, it rests upon a deeper and largely unexamined assumption: that the presence of structured complexity requires explanation by reference to something external to the system itself.
It is precisely this assumption that must be brought into question.
For if reality is understood not as a passive substrate awaiting form, but as intrinsically relational, generative, and capable of producing structured coherence, then the need to appeal to external imposition becomes far less evident. Complexity, in such a view, is not an anomaly requiring special explanation, but a natural expression of the way reality operates. This is the understanding we have been pursuing here as we have been developing the idea of an Embodied Processual Realism.
The issue, then, is not simply whether Intelligent Design provides a better explanation than its alternatives, but whether the very framework within which such explanations are offered is adequate to the nature of reality itself.
This essay proceeds by shifting the question accordingly.
Rather than asking which cause - natural or intelligent - best explains the emergence of complexity, it asks a prior question:
What is reality such that complexity, structure, and intelligibility arises at all?
This shift marks a transition from explanation to ontology. It does not deny the importance of causal accounts, but situates them within a deeper inquiry into the conditions under which causation, structure, and emergence are possible.
Within this ontological horizon, the arguments of Intelligent Design may be re-examined - not as competing explanations to be accepted or rejected, but as instances of a more general tendency to substitute inference for understanding.
The task, therefore, is not to refute Intelligent Design in its own terms, but to clarify the nature of the reality within which such arguments arise, and in doing so, to determine whether what appears as explanation is, in fact, something less than it claims to be.
I - The Claims of Intelligent Design
Advocates of Intelligent Design, including figures such as Stephen Meyer, argue that certain features of the natural world exhibit characteristics that are best explained by reference to an intelligent cause rather than by (assumed) undirected processes alone. These arguments are typically presented not as theological assertions, but as inferences drawn from empirical observation and from general principles concerning the nature of information, complexity, and causation.
At the center of this position lies a particular understanding of explanation: that when a system displays a high degree of organization, functional integration, and specificity, it is reasonable to infer that such a system is the product of intentional design.
Three primary lines of argument are commonly advanced.
1. Information in Biological Systems
A central claim concerns the nature of biological information, particularly as encoded in DNA. This information is described as highly specific, functionally integrated, and analogous in certain respects to human-generated codes or languages.
From this analogy, it is argued that:
- Information, in our uniform experience, arises from intelligent agents
- Biological systems contain large amounts of such information
- Therefore, the most adequate explanation for the origin of this information is an intelligent cause
This reasoning forms the basis of what is often termed an inference to the best explanation, in which intelligence is posited not as a directly observed cause, but as the most plausible source given the characteristics of the system under consideration.
2. Integrated and Irreducible Complexity
A second line of argument focuses on systems that appear to require multiple interdependent components functioning together in order to operate effectively. Such systems are often described as “irreducibly complex,” meaning that the removal of any single component would render the system nonfunctional.
From this, it is argued that:
- Gradual, stepwise processes struggle to account for the coordinated emergence of such systems
- Intermediate stages may lack functional advantage
- Therefore, the system is more plausibly explained as the product of intentional design
While the specific scientific claims involved remain subject to debate, the underlying reasoning again points toward the inference of intelligence as the most sufficient explanatory cause.
3. Fine-Tuning of Physical Conditions
A third argument extends beyond biology to the fundamental structure of the universe itself. The physical constants and initial conditions of the cosmos appear, within current understanding, to fall within relatively narrow ranges that permit the emergence of complex structures, including life.
From this observation, it is argued that:
- The probability of such conditions arising by chance is exceedingly low
- The precise calibration of these parameters resembles the output of intentional adjustment
- Therefore, an intelligent cause provides the most reasonable explanation for the observed fine-tuning
The Structure of the Argument
Taken together, these lines of reasoning share a common logical structure:
- Certain features of the world exhibit high levels of organization, specificity, or integration
- Such features are known, in human experience, to be associated with intelligent activity
- Therefore, it is reasonable to infer that these features are best explained by an intelligent cause
This structure relies heavily on analogy and on the principle of uniform observational experience - that causes observed to produce certain effects in familiar contexts may be extended, by inference, to less directly observable domains.
A Clarifying Note
It is important to recognize that proponents of Intelligent Design often present these arguments as scientific or philosophical in character, rather than as explicitly theological claims. While many advocates personally identify the inferred intelligence with a divine creator, the argument itself is typically framed in more general terms, leaving the identity of the designer formally unspecified.
For this reason, Intelligent Design seeks to position itself as an alternative explanatory framework that operates alongside, or in critique of, prevailing scientific models, rather than as a direct appeal to religious doctrine. This would be a similar maneuver found in Christian models of Creationism when arguing against Evolution.
Transition
The arguments of Intelligent Design, when presented in this way, possess a certain intuitive appeal. They draw upon familiar patterns of reasoning and upon widely shared associations between complexity and intentionality.
Yet it is precisely this intuitive structure that calls for closer examination.
For underlying these arguments is not only a set of empirical claims, but a particular conception of what counts as explanation, of how complexity is to be understood, and of what reality must be in order for such inferences to hold.
It is to these underlying assumptions that we now turn.
II - The Ontological Assumption Beneath Design Inference
The arguments advanced by Intelligent Design, when considered at the level of their internal logic, appear structurally coherent. They identify features of the natural world - complexity, integration, specificity - and proceed by analogy and inference toward the conclusion that such features are best explained by intelligence.
Yet this apparent coherence depends upon a deeper assumption that is rarely made explicit.
At the foundation of design inference lies a particular understanding of reality itself:
that structure, order, and complexity are not intrinsic to reality, but must be imposed upon it.
This assumption functions as the silent premise upon which the entire argument rests. If reality is fundamentally inert - if it lacks inherent capacity for organization - then the emergence of structured complexity does indeed call for explanation by reference to an external source of form.
In this way, the inference to design does not arise solely from the observed features of the world, but from an antecedent pre-conception of what the world is capable of being.
Within the framework presupposed by Intelligent Design, reality is implicitly treated as a kind of neutral substrate. Matter, energy, and physical conditions are understood as lacking intrinsic directionality or organizational potential. They provide the material conditions within which form may appear, but not the principles by which form arises.
Structure, on this view, is something added:
- imposed upon matter
- arranged from without
- directed by an intelligence external to the system itself
This assumptive model of reality is deeply intuitive, drawing upon everyday human experience in which complex artifacts - tools, machines, systems of varying kinds - are indeed the products of intentional design. However, the extension of this model to the entirety of reality introduces a significant philosophical difficulty.
For it assumes that the analogy between human design and natural structure is not merely illustrative, but explanatory.
Once this assumption is brought into view, a further issue becomes apparent.
If one begins with the premise that reality lacks intrinsic organizational capacity, then the presence of structure will necessarily appear anomalous. The inference to design follows naturally - but only because the conditions of the inference have already been established in advance.
In this sense, the argument exhibits a subtle circularity:
- Reality is assumed to be incapable of generating structure
- Structure is then observed
- Therefore, an external source of structure is inferred
The conclusion, while presented as an empirical inference, is in fact conditioned by the initial ontological assumption. It is not that the evidence compels the conclusion, but that the framework within which the evidence is interpreted allows for no alternative.
The result of this structure is a displacement of the central philosophical question.
Instead of asking:
- What is the nature of reality such that structure, complexity, and intelligibility arise?
the inquiry is redirected toward:
- What external cause is responsible for producing these features?
This shift appears subtle, yet it is decisive. It moves the discussion from ontology - the study of what reality might be - to a form of explanatory attribution that presupposes, rather than investigates, the capacities of reality itself.
In doing so, Intelligent Design effectively bypasses the deeper question it seeks to answer.
The difficulty, then, is not that Intelligent Design invokes intelligence, but that it does so without first clarifying the ontological conditions under which such an inference would be necessary.
If reality is indeed passive and inert, the argument may hold. But if reality possesses intrinsic relationality, generative capacity, and the ability to produce structured coherence, then the explanatory need for external imposition is significantly reduced, if not eliminated.
The question is therefore not whether intelligence can explain complexity, but whether complexity requires such an explanation in the first place.
To address this question, it is necessary to reconsider the nature of reality itself - not as a substrate awaiting form, but as a field within which form arises, persists, and develops.
It is to this alternative conception that we now turn.
III - Reality as Relational Coherence
An Ontological Reframing through Embodied Process Realism
If the difficulty with Intelligent Design lies in its implicit assumption that structure must be imposed upon a fundamentally inert reality, then the question that must now be faced is whether such an assumption is warranted.
Embodied Process Realism (EPR) approaches this question by reconsidering the nature of reality at its most fundamental level.
Rather than conceiving reality as composed of discrete, self-contained substances, it understands reality as:
relational coherence through which structure arises, persists, and becomes intelligible
Within this framework, reality is not a passive substrate awaiting form, but an active field of relations in which form is continuously generated, stabilized, and transformed.
A SIDE NOTE
For readers approaching this discussion from within a Christian framework, it may be helpful to note that such an ontological account of reality (sic, EPR) does not exclude the possibility of divine involvement. Rather, it invites a reframing. If reality is understood as relational, generative, and capable of producing structured coherence, then theological reflection may consider whether divine activity is not external to these processes, but present within them - what process thought has often described as a form of panentheistic participation (not pantheism, but pan-en-theism).
Such considerations, however, belong properly to a later stage of inquiry. That of process-based metaphysics. For now, the task remains to describe reality as clearly as possible, leaving open the question of how, or whether, it may be theologically interpreted.
Classical models of explanation - whether mechanistic or design-oriented - often presuppose that reality consists of stable entities whose properties and arrangements must be accounted for by reference to external causes. In such models, structure appears as something added to an otherwise neutral base.
Embodied Process Realism departs from this assumption.
Here, the fundamental units of reality are not things, but relations in process. What appears as stable structure is the result of ongoing patterns of coherence maintained across time. Persistence is not the endurance of a static object, but the continuity of relational integration.
In this sense:
- structure is not imposed, but emerges from relation
- identity is not given, but stabilized through continuity
- form is not added, but expressed through coherence
From this perspective, complexity is not anomalous. It is the natural outcome of systems in which relations are able to integrate, reinforce, and iterate across scales.
Evolutionary biological systems, for example, may be understood not as artifacts assembled from without, but as:
self-organizing patterns of relational coherence, capable of maintaining and reproducing structure over time
What is often described as “information” in such systems can be reinterpreted as:
- stable, repeatable patterns
- constrained pathways of interaction
- structured continuities within a dynamic field
These patterns do not require external inscription in the manner of written code. They arise through the interaction of components whose relations give rise to increasingly complex forms of organization.
A similar shift applies to the notion of intelligibility itself.
Within the design framework, intelligibility is often taken as evidence of prior intelligence. Systems are understood as intelligible because they have been designed according to a rational plan.
Within a process-relational ontology, however, intelligibility may be understood differently.
Reality is intelligible not because it has been externally arranged to be so, but because:
coherent relational structures are, by their nature, capable of being understood
That which persists, integrates, and stabilizes is also that which can be recognized, described, and known. Intelligibility, in this sense, is not an added feature of reality, but a consequence of its coherent organization.
The contrast with Intelligent Design now becomes clear.
Where design inference posits:
- a passive substrate
- an external source of structure
- and the imposition of form from without
Embodied Process Realism proposes:
- a relational field
- intrinsic generative capacity
- and the emergence of form from within
The explanatory burden shifts accordingly.
What previously appeared as requiring an external cause is now understood as arising from the internal dynamics of reality itself.
This ontological reframing does not deny that questions of intelligence, purpose, or meaning may be raised. It does, however, alter the conditions under which such questions are asked.
For if reality is already capable of generating structure, coherence, and intelligibility, then the appeal to external design is no longer required as an initial explanation. It becomes, at most, a secondary interpretation - one that must be grounded in, rather than substituted for, an account of reality itself.
It is therefore necessary to reconsider not only the claims of Intelligent Design, but the reasons for its enduring appeal.
IV - Why Intelligent Design Persuades
The persistence and appeal of Intelligent Design cannot be accounted for solely by the strength of its formal arguments. Its influence extends beyond technical debates and into the broader cultural and existential landscape, where questions of origin, meaning, and purpose are felt as much as they are analyzed.
To understand its persuasive force, it is necessary to consider not only the structure of its reasoning, but the conditions under which that reasoning resonates.
One of the central features of Intelligent Design is its reliance on analogy - particularly the comparison between natural systems and human artifacts. Complex biological structures are likened to machines, genetic sequences to codes, and cosmic conditions to finely tuned instruments.
Such analogies are compelling because they draw upon familiar patterns of experience. In everyday life, systems exhibiting high levels of organization and functional integration are indeed the result of intentional design. The inference from complexity to intelligence, in this context, is both reasonable and reliable.
The difficulty arises when this pattern of reasoning is extended beyond its proper domain.
For while human artifacts are products of external design imposed upon pre-existing materials, it does not follow that all instances of structured complexity must share this origin. The analogy, while suggestive, does not constitute an explanation. It illuminates a similarity, but does not establish a causal necessity.
Human cognition is naturally oriented toward the detection of agency. From an early stage, individuals are predisposed to interpret patterns, movements, and structures in terms of intentional action. This tendency, while evolutionarily advantageous, can also lead to the attribution of agency in contexts where it may not be warranted.
Within this cognitive framework, complexity and order readily invite the question of intention:
- Who arranged this?
- Who designed it?
- What purpose does it serve?
Intelligent Design aligns closely with this orientation. It provides a direct and intuitive answer to these questions, satisfying a deeply rooted inclination to interpret the world in terms of purposeful activity.
Beyond cognition, there exists a broader existential dimension. Human beings seek not only explanations, but narratives - accounts that situate the world within a meaningful whole.
Intelligent Design offers such a narrative. It presents the universe as the product of intention, the result of purposeful arrangement, and the expression of an underlying intelligence. In doing so, it provides a framework within which questions of meaning and value appear immediately accessible.
This narrative clarity is not insignificant. It speaks to a genuine human need.
Yet it also carries a risk:
that narrative satisfaction may be mistaken for explanatory adequacy.
For many, Intelligent Design resonates because it aligns with inherited theological conceptions of divine action. Within certain strands of religious thought, God is understood primarily as a designer, architect, or engineer - one who brings order to an otherwise formless or chaotic reality.
In this context, the inference to design is not merely an intellectual conclusion, but a reaffirmation of a familiar image of the divine. The structure of the argument reinforces a pre-existing theological framework, making it appear both natural and necessary.
However, this alignment also constrains the inquiry.
By presupposing a particular model of divine action, the argument risks limiting the range of possible interpretations, and in doing so, may obscure alternative ways of understanding both reality and divinity.
Finally, Intelligent Design offers something that is often difficult to resist: a quick resolution to complex questions.
Where the processes underlying the emergence of biological or cosmological structure may be intricate, extended, and not yet fully understood, the appeal to an intelligent cause provides a clear and immediate answer.
This immediacy, however, comes at a cost.
For in providing an answer too quickly, the inquiry is curtailed. The deeper question - concerning the nature of the processes and the character of reality itself - is left unexamined.
It may be comforting but it also isn't complete.
The persuasive force of Intelligent Design, then, lies not only in its arguments, but in its alignment with familiar patterns of thought, cognition, and belief. It speaks in a language that is intuitive, narratively satisfying, and theologically resonant.
Yet it is precisely these features that make it necessary to proceed with caution.
For what persuades is not always what explains.
To move beyond the appearance of explanation, it is necessary to return once more to the question that has guided this inquiry:
What is the nature of reality such that structure, complexity, and intelligibility arise?
It is in light of this question that the claims of Intelligent Design must finally be evaluated.
V - Intelligent Design and the Illusion of Explanation
The preceding analysis has not sought to dismiss Intelligent Design outright, nor to deny the force of the questions to which it responds. Rather, it has aimed to clarify the conditions under which those questions arise, and to determine whether the form of explanation offered is adequate to the nature of reality itself.
What has emerged is a distinction between the appearance of explanation and explanation properly understood.
Intelligent Design presents itself as offering a resolution to the problem of complexity. By inferring an intelligent cause behind highly structured and functionally integrated systems, it provides an answer that is at once intuitive, narratively satisfying, and, for many, theologically meaningful.
Yet when examined at the level of its underlying assumptions, this answer reveals a deeper difficulty.
The inference to design depends upon an unexamined conception of reality as fundamentally passive - incapable of generating structure from within. From this premise, the emergence of complexity appears anomalous, and the assumptive appeal to external intelligence becomes not only plausible, but factually necessary.
However, as has been shown, this necessity is conditional.
If reality is instead understood as relationally coherent, generative, and capable of producing structured continuity across scales, then the appearance of complexity no longer requires explanation by external imposition. It may be understood as an expression of the way reality operates as described by Embodied Processual Realism.
In this light, the explanatory force of Intelligent Design begins to shift.
What initially appears as a solution to the problem of complexity is revealed as a response to a problem that has been defined in advance by a particular ontological assumption. The inference to design does not so much uncover the nature of reality as reflect the framework within which reality has been interpreted.
It does not fail because it invokes intelligence, but because it does so prematurely - before the nature of reality itself has been adequately considered. In doing so, it substitutes attribution for understanding, and conclusion for inquiry.
Such questions belong not at the beginning of inquiry, as explanatory starting points, but at its horizon - as interpretive possibilities that arise once the structure of reality has been more clearly understood.
Within this reordered framework, the appeal to design may still be made. But it must be made differently:
- not as an explanation of structure
- but as an interpretation of the conditions under which structure appears
The distinction is subtle, yet decisive.
For in the first case, design replaces inquiry.But in the second, design depends upon inquiry.
If Intelligent Design answers the question, “Who designed this?”, Embodied Process Realism suggests that a prior question must be asked:
What is reality such that design-like structures arise at all?
Only by attending to this deeper question can the inquiry proceed without premature closure.
Only then can explanation give way to understanding.
And only then can the question of meaning - whether expressed in terms of nature, mind, or God - be approached in a manner that is both philosophically coherent and faithful to the reality it seeks to describe.
Meyer, Stephen C. Darwin’s Doubt: The Explosive Origin of Animal Life and the Case for Intelligent Design. New York: HarperOne, 2013.
Meyer, Stephen C. Return of the God Hypothesis: Three Scientific Discoveries That Reveal the Mind Behind the Universe. New York: HarperOne, 2021.
Pennock, Robert T., ed. Intelligent Design Creationism and Its Critics: Philosophical, Theological, and Scientific Perspectives. Cambridge, MA: MIT Press, 2001.
Whitehead, Alfred North. Science and the Modern World. New York: Free Press, 1925.
Whitehead, Alfred North. Modes of Thought. New York: Free Press, 1938.
Segall, Matthew T. “Intelligent Design Meets Process Philosophy.” Footnotes2Plato (Substack), 2023.
Slater, R.E. Relevancy22 - Essays on Embodied Process Realism, 2026.
Slater, R.E. Relevancy22 - Responding to Fine-Tuning & Intelligent Life Arguments, 2026.
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