  In responding to this line of argument, McDowell appeals to a disjunctive conception of perceptual experience in order to block the move from the claim that (i) hallucinations can be subjectively indistinguishible from genuine perceptions, to the claim that (ii) the differences between a genuine perception and a hallucination must be “blankly external to one’s subjectivity” (McDowell 1982). This is then supposed to provide us with a way of resisting the argument’s conclusion—i.e., the claim that the experiences involved in genuine perception and hallucination do not differ in their epistemic significance. According to the disjunctive conception of experience that McDowell proposes, we can accept that what is common to a genuine perception and a subjectively indistinguishible hallucination is the fact that the subject’s experience is such that it appears to her that some environmental fact obtains. However, we should also accept that an appearance that such-and-such is the case can be either a mere appearance or the fact that such-and-such is the case making itself perceptually manifest to someone, and on McDowell’s view, when a fact is made perceptually manifest to one, the obtaining of the fact is not “blankly external to one’s subjectivity”. So the obtaining of the fact can contribute to one’s epistemic standing.