 Aristotle did, however, believe the senses to be reliable, and that we must rely on their deliverances for our knowledge of the world. He was, as one recent author puts it, “the great defender of the manifest image in the classical world” (Kalderon 2015: 203; cf. Sellars 1991: 4–5). Although Aristotle had insisted that “not everything that appears is true” (Met. 1010b2–3), he also distinguished between appearances (ta phainomena) and sensations (aisthēseis). Each of the senses has its own proper objects (such as color, in the case of sight) and our grasp of these is “is [always] true or [at least] admits the lowest degree of falsehood” (DA 428b18–19; cf. 428a11). It is when we make judgements about these that we can fall into error (DA 430a27–28; Kalderon 2015: 68–70). Aristotle also insists that “no one can learn anything at all in the absence of sense” and that even when we are not actively perceiving, our thinking remains dependent on sensory images (DA 432a7–9). Insofar as it insists on both the reliability of the senses and their essential role in the gaining of knowledge, Aristotle’s view is broadly empiricist.