  Kumārila thus argues that the irreducible givenness of language—its always already being there—is a condition of the possibility of there being any particular speech acts, and of any thought such as might explain these. Particularly as against the essentially psychologistic account of language to be gleaned from the Buddhist Dharmakīrti, Kumārila’s view can be understood to credit something of the irreducibly social character of language, which is to be understood on this view as having an essentially mind-independent reality; the possibility of meaning anything cannot be explained with reference to the goings-on in any particular minds. It might reasonably be said, then, that while Dharmakīrti’s apoha doctrine amounts to a paradigm case of what V. N. Volosinov characterized as “individualistic subjectivism,” Kumārila’s account paradigmatically exemplifies the alternative pole that Volosinov characterized as “abstract objectivism.” (On these arguments, see Arnold 2006, and 2012, Chapter 4; Taber [forthcoming]. See, as well, Volosinov 1986, 45–63.)