 The second characteristic aspect of RQM pointed out by Dorato is that, consequently, the best way to capture the nature of not-yet interacting quantum systems is to call into play a form of dispositionalism: the only way to attribute some sort of intrinsicness to the state-dependent properties of quantum systems is to attribute them dispositions to manifest in a certain way according to the interactions they are subject to. Dispositionalism is present in many other views of quantum mechanics (Dorato 2006) but fits particularly well in the context of RQM. Unlike Qbists interpretations of quantum theory, which are agents-centered, in RQM the relation “\(S\) manifest \(q\) relative to \(S'\)” is symmetric, and this is a simple consequence of the hypothesis that in RQM quantum systems and “observers” are on the same level. As a consequence of its relational and dispositional aspect, Dorato stresses the fact that in RQM there cannot be a universal flow of becoming, but only a local, worldline-dependent and relational one. This still counts as a relational form of becoming: no universal tide of coming into being, but a crisscross of ripples. Since a physical system can exemplify a given succession of events only relatively to another system and not absolutely, in RQM there cannot be cosmic time, so that also in general relativity temporal succession of events cannot be regarded as a total order. In a sense, in RQM there is no quantum state of the universe, or a God’s eye point of view, since the cosmos can only be described “from within a given perspective”.