However, the mistaken apprehension of a self in a stream of causally interconnected cognitive events does not preclude endorsing a conventional notion of self for ordinary individuals who lack a proper understanding of actions and their consequences. Indeed, Āryadeva (ca. 150 C.E.), an immediate disciple of Nāgārjuna, invokes the expedient means device to endorse precisely such a view: for certain classes of individuals adherence to a conventional view of self is more profitable than the denial of self. The not-self view, claims Āryadeva, is primarily reserved for those of a superior disposition, who alone can grasp the definite meaning of the Buddha's teachings (cf. Catuḥśataka, 12.12-14). However, ultimately the Buddha's teachings are interpreted as endorsing not any specific view, but rather the relinquishing of all views—which is only possible in a non-positional awareness that captures the paradoxical nature of the Madhyamaka dialectic (detailed discussions of the Madhyamaka dialectic of emptiness as applied to the self are found in Sprung 1979, Huntington 1989, Tillemans 1990, Garfield 1995, and Westerhoff 2009). 