The purpose of this essay is not to summarize what has already been established but to orient the conversations that now lie ahead.
Earlier in this series, A Conversational Compass provided a philosophical method for disciplined inquiry. It offered a way of asking questions, broadening perspectives, testing assumptions, and remaining open to correction. This essay serves a complementary purpose. If the Compass described the method of inquiry, this present essay introduces the conversation partners with whom that inquiry may now enter into dialogue.
Part IV of the Reality and Metaphysics series has established the ontological grammar of relational becoming. The essays that follow do not abandon that grammar; rather, they place it into conversation with the major questions of contemporary philosophy, science, consciousness, artificial intelligence, ethics, civilization, and theology. The task ahead is therefore not to defend a finished philosophical system but to discover how a relational understanding of reality might illuminate the many dimensions of human inquiry.
Throughout Part IV, two complementary philosophical investigations have gradually emerged. Open Relational Process Metaphysics of Becoming (ORPMOB) explores the constitutive grammar through which relational becoming continually unfolds. Embodied Process Realism (EPR) investigates how that relational becoming achieves coherence, embodiment, persistence, identity, causal efficacy, value, and participation. Together they suggest a broader philosophical orientation which, provisionally, may be described as Generative Relational Realism (GRR). This designation is offered not as the announcement of a new philosophical school but as a working orientation by which the present inquiry may be situated within contemporary metaphysical discussion.
The inquiry therefore now enters into conversation with a wider philosophical and scientific community. Whitehead remains an indispensable dialogue partner, but the discussion will increasingly engage contemporary realism, systems theory, developmental biology, ecology, quantum foundations, neuroscience, artificial intelligence, information theory, and many other approaches that either illuminate or challenge the relational architecture developed thus far. These conversations are not undertaken to demonstrate the superiority of one perspective over another. Rather, each conversation becomes an opportunity to test, refine, deepen, and extend the philosophical grammar of relational becoming established throughout this work.
Accordingly, the chapters that follow should be read not as applications of a completed metaphysical system but as continuing acts of philosophical exploration. Every conversation partner asks new questions. Every discipline reveals new possibilities. Every genuine dialogue offers an opportunity for relational understanding itself to become richer, clearer, and more comprehensive.
Having established a philosophical grammar of relational reality, our task now is to place that grammar into conversation with contemporary inquiry.
Throughout the preceding essays, our primary task has been constructive. We have sought to develop a philosophical grammar capable of describing reality as fundamentally relational, dynamic, and continually becoming. Along the way, many familiar assumptions concerning substance, identity, persistence, embodiment, and participation have been reconsidered within an emerging relational framework.
Having established this grammatical foundation, the inquiry now enters a different phase. The question is no longer simply whether such a grammar can be coherently articulated, but how well it converses with the wider landscape of contemporary inquiry.
This transition marks an important turning point in the present series. The remaining essays are not intended merely to apply previously established conclusions, nor to defend a closed philosophical system. Rather, they seek to place the grammar of relational reality into conversation with the principal questions of philosophy, science, consciousness, artificial intelligence, ethics, civilization, and theology.
Every mature philosophy eventually encounters its conversation partners. Some will illuminate its strengths. Others will expose its unfinished questions. Still others will challenge its assumptions, refine its concepts, and deepen its understanding. Such conversations are not obstacles to philosophical inquiry but among its greatest opportunities.
Conversation therefore serves a philosophical purpose beyond comparison or critique. Every genuine dialogue reveals questions that could not have been discovered in isolation. Some conversations confirm our proposals. Others expose hidden assumptions. Still others suggest entirely new avenues of inquiry. Philosophy advances not merely by defending its own conclusions but by continually enlarging the questions it is capable of asking.
Accordingly, the remaining parts of Reality & Metaphysics should be understood as continuing explorations of our search to describe reality rather than final declarations. If the earlier essays established the grammar of relational becoming, the essays that follow ask how far that grammar may illuminate - and itself be illuminated by - the many conversations that shape contemporary thought.
Reality continually becomes.
Our own philosophical inquiry must continually become with it.
The broader philosophical orientation described in these pages did not arise through the deliberate construction of a comprehensive metaphysical system. Rather, it gradually emerged through the inquiry itself. As one question gave rise to another, each investigation revealed dimensions of reality that required further exploration. Looking back, what now appears as a coherent architecture was not initially visible. It became apparent only through the cumulative development of the work itself.
The inquiry unfolded in two complementary stages.
The first investigation sought to understand reality from an ontological perspective. Rather than asking what reality is composed of, it explored how reality achieves coherence, embodiment, persistence, identity, causal efficacy, value, and participation. As this inquiry matured, it gradually came to be described as Embodied Process Realism (EPR). Although originating in ontological questions, EPR ultimately became a broader philosophical investigation into embodied reality, guided by one central question:
How does becoming achieve enduring reality?
Having pursued this investigation as far as it could then proceed, a deeper question naturally emerged. If reality achieves coherent and enduring embodiment, through what constitutive grammar does such becoming continually unfold? This second investigation shifted from ontology toward metaphysics and gradually developed into Open Relational Process Metaphysics of Becoming (ORPMOB). Although rooted in metaphysical inquiry, ORPMOB likewise became a broader philosophical investigation into relational becoming, guided by its own central question:
How does reality continually become?
Only after both investigations had matured did a further realization become evident. Neither inquiry represented a complete philosophical system when considered independently. EPR illuminated the achievement of coherent, embodied reality, yet left open the deeper question of the relational grammar through which such embodiment becomes possible. ORPMOB illuminated the constitutive grammar of relational becoming, yet by itself invited further questions concerning embodiment, persistence, identity, and participation. Each investigation therefore revealed the need for the other.
Looking back, this mutual dependence represented more than the convergence of two related studies. It disclosed a broader philosophical horizon within which both investigations could be more adequately understood. For the purposes of this inquiry, that emerging horizon is provisionally described as Generative Relational Realism (GRR).
This designation is not offered as the announcement of a new philosophical school, nor as a claim to metaphysical finality. It serves instead as a working orientation through which the present inquiry may be situated within the wider conversations of contemporary philosophy, science, and human understanding. Its purpose is not to replace existing traditions but to provide a coherent horizon within which relational becoming and embodied reality may be investigated together.
Within this broader orientation, ORPMOB and EPR no longer function as parallel or companion theories. They become two complementary philosophical investigations within a single, developing architecture. ORPMOB explores the constitutive grammar of relational becoming. EPR explores how relational becoming achieves coherent, embodied, and enduring reality. Together they orient the continuing inquiry toward a more comprehensive philosophical question:
What kind of reality makes science, philosophy, consciousness, ethics, participation, and theology possible in the first place?
Whether the designation Generative Relational Realism ultimately remains the most appropriate description is less important than the orientation it presently provides. Like every proposal developed throughout this series, it remains open to refinement, correction, and further conversation. Its enduring value lies not in the permanence of its terminology but in its ability to foster deeper inquiry into the nature of reality itself.
Having reflected upon the path that has brought us to the present inquiry, we may now look toward the horizon that lies ahead. The purpose of the following roadmap is neither to prescribe a fixed program of research nor to anticipate every question that may arise. Rather, it identifies the principal territories that now invite exploration, the conversation partners most likely to shape that exploration, and the questions that presently appear most significant.
This roadmap has emerged from two complementary sources. It reflects both the internal development of the present inquiry and the wider conversations now taking place throughout contemporary philosophy, science, and human understanding. Some questions arose naturally through the development of Embodied Process Realism and Open Relational Process Metaphysics of Becoming. Others emerged through dialogue with classical philosophy, contemporary metaphysics, scientific discovery, and the continuing search to understand reality more adequately. Together they describe the present horizon of an inquiry that intentionally remains open.
Accordingly, the sections that follow should not be understood as conclusions but as invitations. Every conversation represents another opportunity to test, refine, deepen, and extend the grammar of relational reality. Some conversations may confirm the present proposal. Others may expose its limitations. Still others may reveal entirely new directions of inquiry. Such development should not be regarded as a departure from the present work but as evidence that philosophy itself participates in the continual becoming of reality.
The territories outlined below therefore represent both a guide for the reader and a roadmap for the continuing development of this inquiry. They are intentionally broad enough to permit future adjustment while sufficiently focused to preserve the principal questions that have gradually emerged throughout this series. Like the inquiry itself, this roadmap remains open to revision as new conversations reveal new possibilities as we continue to enhance and develop the idea of Generative Relational Realism (GRR) within which ORPMOB and EPR sit.
Every philosophy eventually discovers that it does not develop in isolation. However original its proposals may appear, they inevitably arise within a much longer conversation extending across centuries of philosophical reflection. The grammar of relational reality developed throughout this series is no exception. Its continued growth depends upon entering into thoughtful dialogue with both the classical traditions that first shaped metaphysical inquiry and the contemporary perspectives that continue to redefine it.
The purpose of these conversations is neither to demonstrate the superiority of one philosophical system nor to assemble an eclectic synthesis of competing viewpoints. Rather, each conversation offers an opportunity to test, clarify, refine, and deepen the relational architecture that has gradually emerged throughout this work. Every enduring philosophy has illuminated important dimensions of reality. Every philosophy has also encountered questions that remained unfinished. The task ahead is therefore both appreciative and critical: to learn from the past while remaining open to new possibilities.
Conversation Partners
Classical Substance Metaphysics
Aristotle
Medieval Scholasticism
Modern Philosophy
Alfred North Whitehead
Process Philosophy
Scientific Realism
Critical Realism
Ontic Structural Realism
Structural Realism
Process Realism
Phenomenology
Pragmatism
Gilbert Simondon
Gilles Deleuze
Contemporary Metaphysics
Questions Before Us
Where does Generative Relational Realism belong within the historical development of metaphysics?
What remains indispensable within Whitehead's philosophy of organism?
Which questions remain unfinished within process philosophy?
Does relation precede process, events, structures, or objects?
Does Generative Relational Realism (GRR) represent a distinct form of philosophical realism?
How should GRR converse with contemporary realism, process philosophy, phenomenology, and structural realism?
Can relation itself adequately account for embodiment, persistence, identity, and participation?
What distinguishes GRR from existing relational and process philosophies?
The present inquiry neither begins nor ends with its own proposals. Every philosophical grammar must eventually enter into conversation with the wider history of thought. These conversations provide both continuity and correction. They reveal where the present inquiry stands within the larger metaphysical tradition, what it inherits, what it extends, and what genuinely new questions it may contribute to the continuing search for reality.
If philosophy seeks to understand reality, science continually investigates reality's observable structures, behaviors, and regularities. The relationship between the two has never been simple. At various moments philosophy has attempted to govern scientific inquiry, while science has sometimes assumed that philosophy has become unnecessary (per Stephen Hawking's declaration, "Philosophy is dead"). Neither position adequately reflects the present investigation.
Generative Relational Realism approaches science neither as a rival nor as a subordinate discipline. Rather, science becomes one of philosophy's indispensable conversation partners. Scientific discovery continually enlarges our understanding of the world, while philosophy explores the ontological and metaphysical questions that scientific investigation both presupposes and continually invites. The present inquiry therefore seeks neither to reduce philosophy to science nor to subordinate science to metaphysics. Instead, it asks how each may illuminate the other through an ongoing correspondence with reality itself.
The remarkable developments of contemporary science increasingly invite such conversation. Across many disciplines, reality is no longer understood simply as a collection of isolated substances, but as increasingly characterized by relation, emergence, development, organization, complexity, and dynamic interaction. Whether these developments ultimately support, refine, or challenge the relational grammar proposed throughout this work remains an open philosophical question. They nevertheless provide one of the richest opportunities for continuing inquiry.
Physics and Cosmology
Quantum Foundations
Quantum Field Theory
Relativity
Cosmology
Complexity and Organization
Complexity Theory
Systems Theory
Network Theory
Self-Organization
Life Sciences
Developmental Biology
Systems Biology
Evolutionary Biology
Ecology
Mind and Information
Neuroscience
Cognitive Science
Information Theory
Artificial Intelligence
Does contemporary science increasingly describe a fundamentally relational universe?
What constitutes genuine correspondence between philosophical inquiry and scientific discovery?
Can primitive relation illuminate emergence, organization, and complexity?
How should GRR converse with Ontic Structural Realism and contemporary philosophy of science?
What distinguishes information from participation?
How does embodied reality emerge within increasingly coherent relational systems?
Where does contemporary science challenge the present inquiry?
Which scientific developments most fruitfully illuminate the grammar of relational becoming?
The purpose of these conversations is not to enlist science as confirmation for an existing metaphysical proposal, nor to reinterpret every scientific discovery through a predetermined philosophical framework. Rather, they seek a continuing correspondence between philosophical understanding and the reality science progressively investigates. Scientific discovery remains one of the most important conversation partners available to contemporary philosophy. If the grammar of relational reality is to mature, it must continually learn from, converse with, and where necessary be corrected by the expanding horizons of scientific understanding.
If science investigates the organization of reality, consciousness asks how that reality becomes capable of awareness, understanding, and participation. Few questions have occupied philosophy more persistently than the relationship between mind and reality. Classical substance metaphysics often separated mind from matter. Materialist approaches frequently regard consciousness as an emergent property of physical processes. Other traditions have proposed that consciousness is itself fundamental or universally present throughout nature.
The present inquiry approaches this conversation from a different direction. Rather than beginning with either mind or matter as ontological primitives, Generative Relational Realism begins with relational becoming and embodied reality. Consciousness therefore becomes neither an independent substance nor an inexplicable addition to an otherwise physical universe. Instead, it is explored as an increasingly coherent mode of embodied participation emerging within relational reality itself.
This conversation does not seek to resolve the many debates surrounding consciousness prematurely. Rather, it asks whether a relational grammar may provide a more adequate framework within which questions of awareness, intentionality, agency, identity, embodiment, and participation may be more fruitfully explored.
Philosophy of Mind
Philosophy of Mind
Phenomenology
Enactivism
Embodied Cognition
Mind Sciences
Neuroscience
Cognitive Science
Developmental Psychology
Predictive Processing
Relational Perspectives
Whitehead
Process Philosophy
Contemporary Relational Theories
Artificial Intelligence (as a continuing conversation)
How does embodied relational becoming give rise to conscious participation?
What distinguishes information from awareness?
What distinguishes intelligence from understanding?
How do embodiment and participation shape conscious experience?
Does consciousness emerge gradually through increasing relational coherence?
How do intentionality, agency, and personal identity arise?
Can participation provide a more adequate philosophical grammar than either dualism or reductionism?
What conversations should GRR pursue with contemporary philosophy of mind and neuroscience?
A philosophy of reality cannot remain silent concerning consciousness. Any adequate account of reality must also illuminate how reality becomes capable of knowing, interpreting, valuing, and participating within itself. Consciousness therefore represents one of the most significant conversation partners awaiting the present inquiry. Whether the relational grammar developed throughout this series ultimately succeeds will depend, in part, upon its capacity to illuminate the emergence of embodied participants capable of understanding the reality from which they themselves arise.
Conscious participation naturally gives rise to a further question. If reality becomes capable of awareness, how does awareness become understanding? Human existence is not merely conscious but interpretive. We continually discover, evaluate, communicate, and reinterpret both ourselves and the world in which we participate. Meaning therefore becomes one of the central dimensions of embodied reality.
Generative Relational Realism approaches interpretation neither as a purely subjective construction nor as a simple reflection of objective facts. Rather, interpretation arises through the ongoing participation of embodied persons within an already relational reality. Meaning is neither invented from nothing nor merely extracted from inert objects. It emerges through the continuing interaction between embodied participants and the relational world they inhabit together.
This conversation therefore extends beyond traditional hermeneutics. It encompasses language, culture, history, memory, religion, scientific inquiry, narrative, imagination, and every human activity through which reality becomes understood. Interpretation itself becomes one of reality's most significant participatory achievements.
Hermeneutics
Philosophical Hermeneutics
Biblical Hermeneutics
Phenomenology
Narrative Theory
Language and Meaning
Philosophy of Language
Semiotics
Linguistics
Cultural Studies
Human Understanding
Cognitive Science
Developmental Psychology
Social Theory
Religious Studies
How does embodied participation become understanding?
What distinguishes information from meaning?
How do language and interpretation emerge within relational reality?
Can meaning be understood as an achievement of participation rather than merely representation?
How do narrative, culture, and history shape human understanding?
What role does interpretation play in scientific inquiry, philosophy, ethics, and theology?
How should GRR converse with contemporary hermeneutics and philosophy of language?
Human beings do not merely inhabit reality; they continually seek to understand it. Every science, every philosophy, every religion, every culture, and every civilization depends upon acts of interpretation. If relational reality is genuinely participatory, interpretation cannot be regarded as an accidental human activity added onto an otherwise complete universe. Rather, it becomes one of the principal ways through which embodied participants enter into meaningful relationship with reality itself. Understanding therefore represents not the conclusion of relational becoming but one of its highest expressions.
Every philosophy of reality eventually encounters the question of value. If reality is fundamentally relational, what becomes of responsibility, justice, compassion, freedom, community, and human flourishing? Ethics therefore cannot be regarded as a separate discipline merely appended to metaphysics. Rather, it becomes one of the principal ways through which embodied participation expresses itself within human life.
Generative Relational Realism approaches ethics neither as a collection of externally imposed rules nor as purely subjective preference. Instead, ethical life is explored as an emergent dimension of embodied participation itself. If persons exist through continually developing relationships, then responsibility, care, reciprocity, and cooperation become intrinsic possibilities arising from the very character of relational reality.
This conversation therefore extends beyond moral philosophy alone. It embraces questions of virtue, responsibility, justice, ecological care, social relationships, creativity, and the common good. The inquiry seeks to understand how value emerges within a universe whose deepest grammar is relational becoming rather than isolated substance.
Conversation PartnersMoral Philosophy
Virtue Ethics
Deontological Ethics
Consequentialism
Care Ethics
Relational Ethics
Environmental Ethics
Social Ethics
Political Philosophy
Philosophy of Community
Contemporary Conversations
Human Flourishing
Ecological Responsibility
Technology and Ethics
Global Justice
Can value emerge from relational reality?
What constitutes genuine human flourishing?
How does participation reshape moral responsibility?
Can relational becoming illuminate freedom and moral agency?
What distinguishes cooperation from mere coexistence?
How should GRR understand justice, compassion, and the common good?
Does relational reality provide a deeper foundation for ethics than either individualism or collectivism?
How should GRR converse with the major ethical traditions?
Every philosophy eventually reaches the point where understanding reality gives way to living within reality. Ethics therefore becomes the practical expression of metaphysics. If reality is genuinely relational, then our relationships with one another, with the natural world, and with future generations become central expressions of that reality. The continuing inquiry therefore seeks not merely to understand relational becoming but to explore how such understanding may contribute to wiser, more compassionate, and more participatory forms of human life.
If ethics explores how embodied persons ought to live, participation asks the deeper question of how persons belong within reality itself. Human existence is never solitary. From birth onward we participate in families, communities, cultures, ecosystems, institutions, traditions, and histories that continually shape both who we become and how we understand the world. Participation therefore represents not merely a social activity but one of the most profound expressions of relational reality itself.
Generative Relational Realism approaches participation as an ontological achievement rather than a voluntary addition to otherwise isolated individuals. Persons do not first exist independently and later enter relationships. Rather, relational participation continually contributes to the formation of identity, understanding, responsibility, creativity, and flourishing. Participation therefore becomes one of the principal ways through which relational becoming achieves enduring communal expression.
This conversation extends beyond interpersonal relationships alone. It embraces education, family, community, ecology, institutions, economics, politics, technology, and every sphere in which human beings participate together in shaping a shared world. The inquiry therefore seeks to understand not only individual becoming but the continual becoming of communities and civilizations.
Conversation PartnersRelational Life
Community
Family
Education
Friendship
Civic Society
Social Thought
Political Philosophy
Social Philosophy
Economics
Institutional Theory
Ecological Thought
Contemporary Conversations
Democracy
Technology and Community
Globalization
Human Flourishing
Environmental Stewardship
What does genuine participation require?
How do communities become coherent without suppressing individuality?
What distinguishes cooperation from conformity?
How do institutions embody - or frustrate, or deny, or defeat - relational reality?
How should education cultivate participatory understanding?
What role do economics and political life play within relational flourishing?
How does participation reshape our understanding of freedom, responsibility, and the common good?
Can relational reality provide a richer account of community than either individualism or collectivism?
Reality does not merely become embodied in individuals. It continually becomes embodied in relationships, communities, institutions, and shared forms of life. Participation therefore represents one of the most visible expressions of relational reality within human existence. If the grammar developed throughout this series is to illuminate ordinary life as well as philosophical reflection, it must demonstrate how persons, communities, and societies may participate more wisely, more compassionately, and more creatively in the continual becoming of reality.
Every philosophy eventually encounters the question of ultimacy. Beyond the investigations of science, consciousness, ethics, and participation lies the enduring human search for meaning, purpose, transcendence, and God. Throughout history, theology and religion have sought to understand reality not merely as it appears but as it may ultimately be grounded. Whether one affirms, questions, or rejects theological conclusions, the conversation itself remains indispensable to any comprehensive philosophy of reality.
Generative Relational Realism neither begins with theological doctrines nor excludes theological inquiry. Rather, it invites theology into conversation with the relational grammar developed throughout this series. Questions concerning creation, divine action, freedom, transcendence, providence, hope, and eschatology become opportunities to explore whether relational becoming and embodied participation may illuminate longstanding theological questions in new ways.
The purpose of these conversations is neither apologetic nor polemical. They seek to discover how philosophy and theology may mutually enrich one another while remaining faithful to their own distinctive methods of inquiry.
Conversation PartnersClassical Theology
Classical Theism
Natural Theology
Biblical Theology
Historical Theology
Contemporary Theology
Process Theology
Panentheism
Open and Relational Theology
Philosophical Theology
Related Conversations
Philosophy of Religion
Religious Experience
Comparative Religion
Science and Religion
What does GRR suggest concerning God and creation?
How should transcendence be understood within a relational universe?
Does participation illuminate divine-human relationship?
How should freedom, providence, and divine action be understood?
Can relational becoming contribute to contemporary natural theology?
What conversations should GRR pursue with Whitehead, process theology, and other theological traditions?
How might theology itself be enriched through a relational grammar of reality?
For countless generations, theology has represented humanity's deepest attempt to understand reality's ultimate horizon. Whether those explorations confirm, challenge, or extend the present inquiry, they remain indispensable conversation partners. If relational reality truly seeks comprehensive understanding, it must remain open to the questions theology has never ceased to ask.
The conversations explored throughout this roadmap ultimately converge upon the practical question of civilization itself. Philosophy, science, consciousness, interpretation, ethics, participation, and theology all find expression within the lives of people and the societies they together create. Reality is not merely contemplated; it is continually embodied in culture, institutions, education, economics, technology, the arts, and the countless relationships through which human communities flourish - or fail to flourish.
Generative Relational Realism therefore seeks not only to understand reality but to consider how a relational understanding of reality may contribute to wiser forms of common life. This inquiry does not presume that philosophy alone can resolve the complex challenges facing contemporary civilization. Rather, it asks how the grammar of relational becoming may illuminate the institutions, practices, and relationships through which humanity continually shapes its shared future.
The conversation therefore extends beyond abstract philosophical reflection toward the practical embodiment of relational reality within ordinary life. Every civilization rests upon assumptions concerning reality. Every culture embodies a particular understanding of what it means to be human. The continuing inquiry therefore asks whether a richer understanding of relational reality might also encourage richer forms of human flourishing.
Conversation PartnersCulture and Society
History
Education
Culture
Economics
Political Philosophy
Contemporary Challenges
Technology
Artificial Intelligence
Ecology
Global Community
Human Flourishing
What kind of civilization best embodies relational reality?
How should education cultivate participatory understanding?
What forms of leadership encourage cooperation and human flourishing?
How should economics and political life serve the common good?
What responsibilities accompany technological development?
How may ecological stewardship be understood within relational participation?
What does it mean for civilizations themselves to participate in reality's continual becoming?
Philosophy ultimately seeks not only to understand reality but also to participate wisely within it. Civilization represents the broadest historical embodiment of that participation. The conversations ahead therefore invite reflection upon the many ways relational reality may contribute to healthier communities, more responsible institutions, deeper human flourishing, and a more hopeful future for the world we together inhabit.
The roadmap presented throughout this essay is neither exhaustive nor final. It identifies the principal conversations that presently appear to lie before the continuing development of this inquiry. Some will confirm the relational grammar developed throughout this series. Others will refine it. Still others will reveal entirely new questions that cannot yet be anticipated. Such development should not be regarded as a weakness of philosophy but as evidence that philosophy, like reality itself, continually becomes.
The essays that follow therefore pursue not a finished philosophical system but a continuing conversation. If Part IV established the grammar of relational reality, the remaining parts of Reality & Metaphysics seek to discover how far that grammar may illuminate the wider horizons of human inquiry. The purpose of this journey is not philosophical finality but progressively deeper participation in reality itself.
The conversation therefore continues.
Reality continually becomes.
Our understanding must continually become with it.
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