“All things are visible, because they are knowable.” Which fallacy is…

Concept

In Nyaya inference, a sound reason must allow its invariable relation with the predicate to be tested through the subject, similar instances, and dissimilar instances. A hetvabhasa arises when the reason fails a required condition for establishing that relation.

Application

1. Take ‘all things’ as the subject class and ‘knowable’ as the offered reason for ‘visible’.

2. Because the subject class already includes every thing, no object remains outside it to serve as an independent similar or dissimilar instance.

3. The required pervasion between knowability and visibility therefore cannot be tested by comparison; the inference is all-inclusive and non-exclusive.

Contrast

• Sadharana: the reason occurs in both similar and dissimilar instances, so it is too common.

• Asadharana: the reason occurs only in the subject and in no comparable instance, so it is too exclusive.

• Viruddha: the reason supports the opposite of the proposition to be proved.

Cross-check

Ask whether any case remains outside ‘all things’ for testing the relation. None does, which matches the defining test for an all-inclusive reason.

Therefore, the fallacy is Anupasamhari.