Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/79

 trifling? But if your philosophers say that they, after a certain degree of circumspection and careful consideration, adopt what they have seen as such, still they will not be able to escape from us. First of all, because credit is equally taken from all these things which are seen, but between which there is no difference; secondly, when they say that it can happen to a wise man, that after he has done everything, and exercised the most diligent circumspection, there may still be something which appears probable, and which yet is very far removed from being true,—how can they then trust themselves, even if they (to use their own expression) approach truth for the most part, or even if they come as near to it as possible? For, in order to trust themselves, the distinctive mark of truth ought to be thoroughly known to them; and if that be obscure or concealed, what truth is there which they can seem to themselves to arrive at? And what can be so absurd a thing to say as,—This indeed is a sign of that thing, or a proof of it, and on that account I follow it; but it is possible that that which is indicated may either be false, or may actually have no existence at all?

XII. However, we have said enough about perception. For if any one wishes to invalidate what has been said, truth will easily defend itself, even if we are absent.

These things, then, which have now been explained, being sufficiently understood, we will proceed to say a little on the subject of assent and approbation, which the Greeks call συγκατάθεσις. Not that the subject itself is not an extensive one, but because the foundations have been already laid a little while ago. For when we were explaining what power there was in the senses, this point was at the same time established, that many things were comprehended and perceived by the senses, which is a thing which cannot take place without assent. Secondly, as this is the principal difference between an inanimate and an animated being, that the inanimate being does nothing, but the animated one does something (for it is impossible even to imagine what kind of animal that can be which does nothing)—either sense must be taken from it, or else assent (which is wholly in our own power) must be given. But mind is in some degree denied to those beings whom they will not allow either to feel or to assent. For as it is inevitable that one scale of a balance