 Next, we will examine various responses to the  BKCA  argument. According to the first, we can see that  (C2)  is false if we distinguish between relevant and irrelevant alternatives. An alternative to a proposition p is any proposition that is incompatible with p. Your having hands and your being a BIV are alternatives: if the former is true, the latter is false, and vice versa. According to the thought that motivates the second premise of the BIV argument, you know that you have hands only if you can discriminate between your actually having hands and the alternative of being a (handless) BIV. But, by hypothesis, you can’t discriminate between these. That’s why you don’t know that you have hands. In response to such reasoning, a relevant alternatives theorist would say that your inability to discriminate between these two is not an obstacle to your knowing that you have hands, and that’s because your being a BIV is not a relevant alternative to your having hands. What would be a relevant alternative? This, for example: your arms ending in stumps rather than hands, or your having hooks instead of hands, or your having prosthetic hands. But these alternatives don’t prevent you from knowing that you have hands—not because they are irrelevant, but rather because you can discriminate between these alternatives and your having hands. The relevant alternative theorist holds, therefore, that you do know that you have hands: you know it because you can discriminate it from relevant alternatives, like your having stumps rather than hands.