standing is purely passive; it is an awareness, in the soul, of the essence and existence of things; so that it is never we who affirm or deny something of a thing, but it is the thing itself that affirms or denies, in us, something of itself.
Possibly some will not admit this, because it seems to them that they are well able to affirm or to deny of the thing something different from what they know about the thing. But this is only because they have no idea of the conception which the soul has of the thing apart from or without the words[1] [in which it is expressed]. It is quite true that (when there are reasons which prompt us to do so) we can, in words or by some other means, represent the thing to others differently from what we know it to be; but we can never bring it so far, either by words or by any other means, that we should feel about the things differently from what we feel about them; that is impossible, and clearly so to all who have for once attended to their understanding itself apart from the use of words or other significant signs.
Against this, however, some perchance may say: If it is not we, but the thing itself, that makes the affirmation and denial about itself in us, then nothing can be affirmed or denied except what is in agreement with the thing; and consequently there is no falsity. For we have said that falsity consists in affirming (or denying) aught of a thing which does not accord with that thing; that is, what the thing does not affirm or deny about itself. I think, however, that if only we consider well what we have already said about Truth and Falsity, then we shall see at once that these objections have already been sufficiently answered. For we have said that the object is the cause of what is affirmed or denied
- ↑ B: ... because they make no distinction between the idea which the soul has of a thing, and the words in which the same is expressed.
