This paper develops two novel views that help solve the ‘now what’ problem for moral error theorists concerning what they should do with morality once they accept it is systematically false. It does so by reconstructing aspects of the metaethical and metanormative reflections found in the Madhyamaka Buddhist, and in particular the Prāsaṅgika Madhyamaka Buddhist, tradition. It also aims to resolve the debate among contemporary scholars of Madhyamaka Buddhism concerning the precise metaethical status of its views, namely, whether Madhyamaka Buddhism (...) can count as a genuine moral skepticism. The paper argues that Mādhyamikas are indeed moral skeptics, and moral skeptics more in a ‘Pyrrhonian,’ or quietist, sense if one follows the Prāsaṅgika line of thinkers. Overall, the claim is that Prāsaṅgika Madhyamaka Buddhists treat morality and normativity more broadly as a source of suffering to be ultimately overcome for therapeutic reasons. They propose to do this by abolishing fully asserting genuine moral and normative beliefs while also occasionally passively and reactively pretending some normative judgments are true when it appears doing so would be salutary. These two approaches are called ‘nonassertive moral abolitionism’ and ‘reactionary moral fictionalism,’ respectively. They are developed and offered to contemporary error theorists willing to consider a non-normative and non-collectivist criterion for solving the ‘now what’ problem. (shrink)