 Bhāṭṭa Mīmāṃsā says no, there is operative here a special knowledge source called “non-cognition” or “non-perception,” anupalabdhi. The main arguments center on the sufficiency of perception, or inference, to make known such negative facts, which clearly we do know. The Bhāṭṭa argues, for example, that perception makes known only presences. Indeed, Nyāya has a difficult time assimilating such knowledge to its theory of perception, in particular since the difficulty widens into what is known in analytic philosophy as the generality problem. Nyāya recognizes that an absence has a peculiar relational structure, namely, to relate a locus (the table) to a counterpositive (my glasses) and that the idea of the counterpositive is furnished by the cognizer entirely from memory. If memory can have such a crucial role in a type of perception, how then to draw the limits on what is perceptible? The Nyāya project threatens to spin out of control. Not surprisingly, therefore, there is a large literature on absence and its epistemology.