 Another worry with the Mādhyamika’s rejection of an ultimate truth is that emptiness cannot then be regarded as the ultimate truth either. But surely, one will argue, for the Mādhyamika emptiness is the end-product of the correct analysis of phenomena, and thereby indicative of the way things really are. However, emptiness is not to be understood as a description of reality as it is independent of human conceptual conventions, as its main purpose it to combat the wrong ascription of svabhāva to things. The absence of svabhāva or emptiness is nothing phenomena have within themselves, but only something which is projected onto them from the outside in an attempt to rectify a mistaken cognition. Therefore the theory of emptiness is not to be regarded as an ultimately true theory either. Such a theory would describe things as they are independent of human interests and concerns. But the theory of emptiness is intricately bound up with such interests and concerns: if there were no human minds who mistakenly read the existence of svabhāva into phenomena which lack it there would be no point in having a theory to correct this. It is only due to our erroneous view of things that the theory of emptiness is required as a corrective.