 Another argument offered by the Cārvākas for the claim that a person is identical with the body is a linguistic argument. Consider sentences: “I am youthful”, “I am stout”. In these sentences the “I” refers to the body. Linguistic arguments were quite common in classical Indian philosophy because of the influence of the grammarians and also because the Indian philosophers paid attention to common speech behaviour which presumably expresses what common sense teaches us. With respect to the conception of a self, philosophers in the Indian tradition paid attention to the usages employing the first-person pronoun as data that any philosophical theory of the self must account for. The Nyāya philosophers also relied on arguments from language to respond to the Cārvāka philosophers. The Nyāya philosophers claim that the referent of ‘I’, whatever it is, appears in our consciousness as something internal. Therefore, ‘I’ cannot refer to the body. Furthermore, the word ‘I’ in each person’s mouth refers to (picks out, denotes) that person uniquely. The referent of ‘I’ cannot be a generic body (material object) because it does not refer to the body of another person. Nor can ‘I’ refer to one’s own body because properties of the body (physical characteristics) are not sufficient to identify a unique person. Any physical property, for example, the shape of the body is an essential property of the body, but other bodies can have exactly the same shape. If the term ‘I’ referred properties of the body, two persons who have exactly the same shape would be equally good candidates for the referent of a given use of ‘I’ by either of them. Therefore, ‘I’ cannot refer to the body. And lastly, the Naiyāyikas challenged the Cārvākas to account for phrases like ‘my body’. Such phrases suggest that there is a distinction between me and the body, it implies that there is something, the referent of ‘I’, a self, which has or possesses a body. The Cārvākas dismiss such phrases as ‘my body’ are mere metaphors and do not indicate that there is a self that is separate from the body. It is worth noting that the Naiyāyikas and other Hindu philosophers have a similar problem accounting for statements such as “I am fat”, “I am tall” etc.