 Śāntarakṣita’s treatment of these issues largely revolves around a response to the criticisms found in such non-Buddhist thinkers as Kumārila (ca. 600–660) and Uddyotakara (fl. 525). Kumārila levels three criticisms of apoha theory in particular: that it is circular, that it is counter-intuitive, and that it is redundant. Śāntarakṣita’s response to these criticisms begins by describing three primary types of negations which he equates with exclusions: non-implicative negations (Skt. prasajyapratiṣedha, Tib. med dgag) and two types of implicative negations (Skt. paryudāsapratiṣedha, Tib. ma yin dgag): mental exclusions and object exclusions. A non-implicative negation is a negation that does not imply the existence of some other thing. For example, the negation of the existence of flowers that grows in the sky does not imply the existence of other plants that grow in the sky. It is a mere negation with nothing implied. On the other hand, implicative negations, while denying the existence of one thing, imply the existence of another. An example of an implicative negation would be if we were told that either my aunt or my uncle came over last night. If my aunt did not come, it implies that my uncle did. Thus, there is something implied by the negation. Among the types of implicative negations, Śāntarakṣita includes mental exclusions. It is important to point out here that for Śāntarakṣita, negations and exclusions are virtually synonymous. Mental exclusions are conceptual representations that relate to the appearances or representations of entities, as discussed by Dignāga. Object exclusions are not conceptual representations of mere appearances or representations, but rather can relate to the real world. Thus, this form of exclusion is a real thing for Śāntarakṣita. It is these three types of exclusions that form the basis of Śāntarakṣita’s thought on this topic, the basis of his psychological interpretation of apoha, and the basis of his response to the critics of Dharmakīriti’s apoha theory, such as Kumārila.