 An alternative account which the Mādhyamika might want to adopt is one which does not conceive of truth in terms of correspondence with an exterior reality but rather in terms of assertability conditions. In this case a statement is regarded as true if conditions obtain that warrant our asserting the statement. What makes the statement that water is wet true is not a structural correspondence between it and a state of affairs involving water, but that we have something that justifies us in making this statement. What this justification consists in depends on the further details of our theory of truth; it might be based on facts about empirical observation, about coherence with other beliefs, about pragmatic success and so forth. This view of course implies that there could not be any truths that are in principle beyond our ability to know them. This is because we could never have a warrant for asserting such statements, and the existence of such a warrant is precisely what we consider the truth of the statements to consist in. Such statements would have to be regarded as lacking a truth-value. This kind of denial of verification-transcendent truths in turn agrees very well with Nāgārjuna’s contextualist epistemology. For if nothing is intrinsically an epistemic instrument nothing can be intrinsically beyond the grasp of such instruments either. As what constitutes an epistemic instrument is context-dependent, that a certain truth cannot be accessed by some instrument is context-dependent too. There is no context-independent concept of knowledge we could use to form the idea of a truth that lies beyond all epistemic contexts.