 It is interesting to note that despite the fact that arguing for the non-existence of svabhāva and the establishment of the theory of universal emptiness is the central concern of Nāgārjuna’s philosophy we do not find a “master argument” to accomplish this (see Siderits 2000: 228 and 2003: 147). Of course we do find systematic lists of the core Madhyamaka arguments, in particular in the later scholastic developments of this school but none of them is regarded as the single argument that settles the matter once and for all. The reason for this comes directly from the comprehensive rejection of svabhāva. If nothing has its nature intrinsically and independently there can also be no argument for a particular thesis that by its very nature establishes its conclusion independent of the context in which it is made and independent of the audience towards which it is directed. The Madhyamaka refutation of svabhāva must proceed in a step-by-step manner. If there is someone who believes that some objects of kind x exist substantially the Madhyamaka will produce an argument to show that these objects really lack svabhāva. For another opponent, who thinks that not the xs but the ys are substantial a different argument has to be used. It is plausible, however, that there are certain areas of human thought in which human beings inevitably superimpose svabhāva on things which in fact lack it. A great deal of Madhyamaka literature is devoted to the discussion of these, and to arguments showing their lack of svabhāva. The following section will examine some of these areas more closely.