 Nothing seems to rule out that some epistemic instrument first deceives us about what we see, and later deceives us about the outcome of whatever procedure we use to establish whether the first cognition was successful. But this need not rule out any attempts of mutually establishing the epistemic instruments and objects if we do not use epistemically suspect procedures (which we know to have lead to unsuccessful cognitions in the past) to establish the success of our cognitive actions. A more worrying question is whether the mutual establishment of instruments and objects – if successful – actually delivers the account of epistemic instruments Nāgārjuna’s opponent wants to defend. In order to see this we have to note first that the notion of ‘successful cognitive apprehension’ referred to above cannot just be an act of cognition that leads to a successful action, as many of our cognitions (and many of the beliefs subsequently acquired) are never acted upon. We therefore also have to include coherence with other cognitions or beliefs as a criterion for the success of some epistemic instruments as well. Our cognition of the apple on the table might therefore be deemed successful if it either leads to a successful action (we reach out, grasp the apple, and eat it) or if it coheres with other epistemic instruments (for example with my memory of buying a bag of apples and putting them on the table). However, the difficulty with employing coherence in this way is that we have to select a certain set of cognitions or beliefs that we hold fixed, so that we can then evaluate the status of other cognitions relative to them. One problem now is of course how to assure the accuracy of this selected set: if they are not accurate themselves coherence with them has very little argumentative weight.