happened. Nagarjuna says that for the causality to occur that a change has to happen. For me to speed and then for me to have a wreck, a change has to happen.Nagarjuna goes on to argue on the second point that since cause and effect is not identical at all, then there cannot be any continuity. So if the wreck and the speeding are at all identical then they cannot continue.The third argument of Nagarjuna’s regarding cause and effect is that if cause and effect is identical and not identical then that is a precise contradiction to either of the earlier arguments made by Indian logic. If my speeding and my wreck are completely identical then this goes completely against all the other arguments, such as when they say they are not at all identical (point 2).The last argument of Nagarjuna’s regarding cause and effect is that if cause and effect are neither identical nor not identical then this makes it a misuse of language. It seems to me that Nagarjuna is saying that this is almost a miss-print or a typo. If my wreck and my speeding are not identical nor are they identical then this makes the argument wrong. If this mistake were indeed true then it would make all the other arguments that Indians make about cause and effect null and void. It seems to me after reading these points on causality that I definitely have to agree with Nagarjuna on points three and four. It is almost as if Indian logic says something about causality and then in the very next sentence they state something about causality that is a direct contradiction to what they previously said.Kasulis writes “emptiness, which is the logical interdependence of opposing terms, lies at the basis of all philosophical distinction.” Nagarjuna believed that we could work inside the world of duality while we identify its relativity. Kasulis says that we should “consider Nagarjuna’s emphasis on the nondifferentiating, nonobjectifying insight or wi...
