 Note that Vasubandhu is not saying that nothing in our appearances exists; he is saying, on the contrary, that mere appearances bear all the reality that we need for full intersubjectivity and moral responsibility. It seems worth noting in this context that something similar to Vasubandhu’s option just may be the only option available for a modern physicalist who believes that human minds are constituted by, or out of, neurons. Human persons, for such a modern, do not exist as we imagine them to, and are not causally constituted in ways that we can intuit or even comprehend, except vaguely. Does this mean that we must advert to moral nihilism or solipsism? Vasubandhu’s alternative is to affirm our pragmatic acceptance of our own, and others’ experiences and causal responsibilities, and not to imagine that we must await an account of physicality before trusting the effectiveness of our mental, moral, causality. Read in this way, Vasubandhu seems much closer to Madhyamaka philosophy than is ordinarily assumed; see Nagao (1991).