 Is this move from perspectivalism about distinctions to a kind of monism justified? Hansen argues that it is not. His interpretation of the argument is that it moves from the claim that we cannot know what distinctions are ultimately real to the conclusion that no distinctions are real (262). The move is via the hidden, verificationist premise that a distinction exists only if we can know that it does. Hence Hansen suggests that the Hui Shi view is based on a form of “verification fallacy,” which confuses what we can know with what is real (263). 