 The preceding discussion has discussed some of the main topics Nāgārjuna addresses in order to refute their existence by svabhāva: causation, change, the self, knowledge, language, and truth. This is not a comprehensive exposition of the Madhyamaka view, however, not just because there are aspects of Nāgārjuna’s thought we have not mentioned here (such has his discussion of time and his account of ethics), but because Madhyamaka thought regards itself as a philosophical antidote against superimpositions of svabhāva wherever they arise. It is therefore by necessity more comprehensive than the arguments found in Nāgārjuna’s works. They provide examples of argumentative procedures and discussions of putative examples of svabhāva prominent amongst Nāgārjuna’s opponents. But the Madhyamaka project consists not just in the explanation and defense of these arguments (even though most of the positions Nāgārjuna argues against are of more than historical importance) but has to be continued in the debate with the defenders of svabhāva in the contemporary philosophical discussion. It is apparent that Madhyamaka philosophy is opposed to the brand of realism currently found in much of contemporary analytic philosophy (Michael Devitt (1997: 41) characterizes this succinctly as the claim that ‘most current common-sense and scientific physical existence statements are objectively and mind-independently (deflationary) true’). Things that exist in a mind-independent manner exist with svabhāva, even though they might be dependent in all other kinds of ways. (Even if everything out there depended on every other thing, as long as the entire network of dependence-relations was mind-independent it would exist with svabhāva). Of course the Mādhyamika’s talk of “mind-dependence” does not refer to dependence on any individual mind, as a solipsist would assume, but to collective dependence on all the minds there are. This view raises a variety of interesting questions that Madhyamaka philosophy has to address.