 Geluk philosophers emphasize the interdependence — the relational nature of things (the internal and external, and the ultimate and conventional). Indeed, the argument for universal emptiness from the premise of interdependence is often called “the king of arguments.” Künzang Sönam says that it is “the king” because it can simultaneously induce certainty in emptiness and appearance from the side of emptiness; there are no other Middle Way arguments that do this. That is, demonstrating that the objects we encounter are (mere) appearance eliminates the reification of (intrinsic) existence, while showing that emptiness is the emptiness of intrinsic existence—as opposed to empirical existence—eliminates the misconception that things are utterly nonexistent. The fact that the interdependent world exists (dependently, without intrinsic existence) reveals how the conventional and ultimate truths are paired in this philosophy. There is no hierarchy of a transcendent, ultimate world contrasted with the immanent world of conventions that lacks any value. Rather, the ontological unity of the two truths in the Consequence School erases this dichotomy, and arguably erases the dichotomy of the domains of ontology and ethics, too. That is, the system of this antirealist “ground” of emptiness and interdependence arguably supports an ethical system in a more seamless way than an instrumental notion of ethics can, with its associated notion of a means or “path” that results in a qualitatively different, transcendent goal. Indeed, the Geluk (lit. “way of virtue”) appeals to this ethical feature in its name.