 Following his approach in MC and anticipating the opening pages of his later AN (see particularly AN, II.21: “Why, and to what extent, may a false hypothesis yield the truth?” Engl. trans., pp. 294–301), Kepler addresses the question of Copernicanism and its reception by thinkers such as Osiander, who emphasized that the truth of astronomical hypotheses cannot necessarily be deduced from the correct prediction of astronomical facts. According to this interpretation, Copernican hypotheses are not necessarily true even if they are able to save the phenomena, otherwise one would commit a fallacia affirmationis consequentis. However, according to Kepler, “this happens only by chance and not always, but only when the error in the one proposition meets another proposition, whether true or false, appropriate for eliciting the truth” (trans. Jardine, p. 140). To be noted is that, as Jardine (2005, p. 137) has pointed out, the modern scientific realist departs from a real independent world, while Kepler’s notion of truth presupposes that neither nature nor the human mind are independent of God’s mind (Jardine 2005, p. 137).