  Martin’s argument for the claim that the alternatives to the disjunctive approach incur greater epistemic burdens primarily focuses on our understanding of the notion of a perfect hallucination. Sceptical arguments often introduce talk of ‘perfect hallucinations’. On one understanding such talk is taken to be introducing the notion of a conscious mental event that is not a genuine perception but which is introspectively indiscriminible from a genuine perception of the world. An assumption often made is that such an experience would have the same phenomenal properties as some possible genuine perception. But from the fact that a conscious mental event is introspectively indiscriminible from a genuine perception, does it follow that must have the same phenomenal properties as a genuine perception?