 Most importantly it is apparent that the Madhyamaka theory of emptiness is not compatible with a the idea of a ‘ready-made world’, that is of a world that exists independently of human interests and concerns and already shows a particular kind of structuring that our structured language could then set out to reflect. If nothing exists with svabhāva nothing in the world could exist from its own side and nothing could bear a structure that is intrinsic to it, rather than something ascribed to it from the outside. Moreover, the Mādhyamika will reject the classic correspondence theory of truth, according to which the truth of a statement is grounded in the identity of structure between a statement and the bit of the world it refers to. This also entails a rejection of the associated view of how language works, namely that our sentences manage to connect up with the world via a set of objectively existent structural similarities. The main reason for this rejection is that the Mādhyamika cannot find any sufficiently substantial relation that would allow us to bind together world and word at the most fundamental level. The most plausible candidate for linking words and their referents is the causal relation, for example by using it to construct a causal chain from an ‘initial baptism’ to our present use of the term. But as we have seen, Nāgārjuna has argued that the causal relation itself is conceptually constructed. If causation cannot be regarded as a relation that functions objectively, independent of the concepts we employ then it can hardly be regarded as a mind-independent way of grounding the relationship between language and the world.