  Siegel (2004) also argues that Martin’s account fails to capture the fact that our hallucinations are phenomenally conscious, for a state that is not phenomenally conscious can satisfy the description of being introspectively indiscriminible from a genuine perception. Furthermore, she argues (in Siegel 2008) that Martin’s account cannot adequately explain certain effects of hallucinations—i.e., what grounds one’s positive knowledge of the kind of experience one is and isn’t having. Along related lines, Sturgeon (1998) suggests that the disjunctivist who denies that it is possible to provide a positive account of the phenomenal character of a hallucination does not have the resources to explain adequately how it is that having a hallucination of an F can provide one with positive knowledge concerning what it is like to veridically perceive an F. (See also Pautz 2010 and 2011.) Johnston (2004) argues that the disjunctivist offers no satisfactory explanation of the fact that hallucination can provide us with original de re knowledge of quality (e.g., the fact that a hallucination as of a red object can provide its subject with de re knowledge of the quality of redness).