 Hansen is probably right to hold that monism does not follow validly from Hui Shi’s premises. All that follows is that no one scheme for drawing distinctions can be justified absolutely: Justification must always be contextual. But it seems unlikely that the text commits the fallacy he describes. The ten theses do not mention epistemic issues. Certainly there is no explicit skeptical claim that we cannot know which distinctions are ultimately real. Rather, there is only the suggestion, in thesis 5, that there may be uncountably many ways of drawing distinctions, set alongside a series of examples that collapse conventional distinctions. So, rather than committing a verificationist fallacy, it may be that the Hui Shi view is simply inconsistent. On the basis of thesis 5, Hui Shi should hold any scheme of distinctions may be deemed “admissible” or “inadmissible,” by reference to some standard or other, yet no scheme is privileged, including the scheme that consists in drawing no distinctions at all. Instead, if the monistic interpretation is correct, he mistakenly takes the “Great One” or “one unit” view to be an exception to this  rule.[16]  The mistake is understandable, since drawing no distinctions at all might seem to be a way of circumventing the perspectival nature of distinctions. It is not, however, since strictly speaking it remains one among other ways of drawing distinctions. 