Nagarjuna gives a defense of his skepticism by insisting that he makes no proposition concerning the nature of reality. B. K. Matilal has argued that this position is not an untenable one for a skeptic to hold, using as an explanatory model Searle’s distinction between a propositional and an illocutionary negation. The argument runs that Nagarjuna does not refute rival philosophical positions by simply refuting whatever positive claims those positions might make, but rather he refuses the very act of making an assertion.

Nagarjuna’s illocution in this light seems an attempt to radicalize his difference from a developing Nyaya extensionalist theory of the pramanas, a theory in which the Buddhists and the Naiyayikas are closer than anywhere else.