 An important point we must not lose sight of in the context of the discussion of causation is that while showing that objects stand in causal relations is sufficient for showing that they are empty of svabhāva in some way (since they do not exist independently of one another), this on its own would not be sufficient support for Nāgārjuna’s thesis of universal emptiness. Just the fact that some objects are cause and effect does not mean that they exist in any way dependent on human cognition, and it is this dependence on cognition or conceptualization that is generally regarded as the most profound understanding of emptiness. (It is also useful to note in this context that the Ābhidharmikas, a Buddhist school that was one of the main targets of Nāgārjuna’s criticism saw no conflict between objects being causally produced and their possessing svabhāva.) Mark Siderits (2004: 411) has pointed out that what we have to argue first of all is that the objects we usually interact with are causally produced so that speaking about them involves essential reference to causality. We further need to appeal to the principle that if some object essentially involves a property that is conceptually constructed then the object is conceptually constructed too. Chess games are conceptually constructed, and since “the book describing the longest chess game ever played” essentially involves chess games it is conceptually constructed too. But, as Nāgārjuna set out to show, since the causal relation does not exist from its own side, is conceptually constructed, and therefore empty, each causally related object must be so constructed and therefore empty in the most profound sense of being conceptually constructed.