 One way to resist the pull of the illusion argument belongs to Prābhākara Mīmāṃsā which insists that not only is perception invariably veridical but also cognition in general, jñāna. Nyāya philosophers hold in contrast that illusion is a false cognition. Rich debate occurs over Nyāya’s “misplacement” view of illusion and a Prābhākara “no-illusion” or “omission” theory (illusion is a failure to cognize of a certain sort, an absence of cognition, for example, an absence of cognition of the difference between a remembering of silver and a perceiving of mother-of-pearl when holding in hand a piece of shell S exclaims, “Silver!”). Here Nyāya agrees with the subjectivists: sometimes a person S apparently perceives a to be F—has an apparently perceptual cognition embedding Fa—when a is not in fact F, while S cannot discern from her own first-person perspective that the cognition is non-veridical. Nevertheless, the predication content, according to Nyāya as also Mīmāṃsā, the presentation or indication of F-hood, originates in things’ really being F, through previous veridical experience of F-hood.