[
1009b]
[1]
And (2.) similarly
the theory that there is truth in appearances has come to some people
from an observation of sensible things.They think that the truth should not be judged
by the number or fewness of its upholders; and they say that the same
thing seems sweet to some who taste it, and bitter to others; so that
if all men were diseased or all insane, except two or three who were
healthy or sane, the latter would seem to be diseased or insane, and
not the others.And further
they say that many of the animals as well get from the same things
impressions which are contrary to ours, and that the individual
himself does not always think the same in matters of sense-perception.
Thus it is uncertain which of these impressions are true or false; for
one kind is no more true than another, but equally so. And hence
Democritus says
1 that either there is no truth or we cannot
discover it.
And in general it is because they suppose that
thought is sense-perception, and sense-perception physical alteration,
that they say that the impression given through sense-perception is
necessarily true; for it is on these grounds that both Empedocles and
Democritus and practically all the rest have become obsessed by such
opinions as these.For
Empedocles says that those who change their bodily condition change
their thought:
For according to that
which is present to them doth thought increase in men.
2And in another passage he says:
[20]
And as
they change into a different nature, so it ever comes to them to think
differently.
3And Parmenides too declares in
the same way:
For as each at any time
hath the temperament of his many-jointed limbs, so thought comes to
men. For for each and every man the substance of his limbs is that
very thing which thinks; for thought is that which preponderates.
4There is also
recorded a saying of Anaxagoras to some of his disciples, that things
would be for them as they judged them to be.And they say that in Homer too clearly held
this view, because he made
Hector,
5 when he was stunned by the blow, lie
with thoughts deranged—thus implying that even those who are
"out of their minds" still think, although not the same thoughts.
Clearly then, if both are kinds of thought, reality also will be "both
so and not so."It is
along this path that the consequences are most difficult; for if those
who have the clearest vision of such truth as is possible (and these
are they who seek and love it most) hold such opinions and make these
pronouncements about the truth, surely those who are trying to be
philosophers may well despair; for the pursuit of truth will be
"chasing birds in the air."
6