which they share. In general, the senses would then be unable to perceive distinctions: sight could not distinguish between colours, hearing between sounds, nor taste between flavours. It would follow that the objects perceived by the senses were all the same, with no difference between what hearing perceives and what sight perceives. All this is utterly contrary to human understanding. The senses perceive particular things themselves only through perceiving their respective sensory objects. The fallacy here lies in treating what is perceived secondarily as though it were perceived in its own right.”

He said:

“Were it not for being brought up with these arguments and taught to revere those who advance them, they could have no persuasive force, nor would anyone of sound natural disposition assent to them.”

He said:

“The cause of this confusion concerning the revealed religion—which has driven those who claim to defend it to such discreditable arguments, laughable to anyone who has devoted even the slightest attention to distinguishing the different kinds of argument—is the explicit assertion, in matters of religion, of what Allah and His Messenger have not authorized: namely, the explicit denial of