But 98
nature, one will say, has brought the senses into harmony
with the objects to be perceived. What kind of nature? Among the
Dogmatics a great difference of opinion reigns about the real
existence of nature anyway; for he who decides whether there is
a nature or not, if he is an uneducated man, would be according
to them untrustworthy; if he is a philosopher, he is a part of
the disagreement, and is himself to be judged, but is not a
judge. In short, if it is possible that only those qualities 99
exist in the apple which we seem to perceive, or that more than
these are there, or that not even those which we perceive exist,
it will be unknown to us what kind of a thing the apple is. The
same argument holds for other objects of perception. If,
however, the senses do not comprehend the external world, the
intellect cannot comprehend it either, so that for this reason
also it will appear that the suspension of judgment follows in
regard to external objects.
THE FOURTH TROPE.
In order to attain to [Greek: epoche] by fixing the argument on 100
each separate sense, or even by putting aside the senses
altogether, we take up the fourth Trope of [Greek: epoche]. This
is the one based upon circumstances, and by circumstances we
mean conditions. This Trope comes under consideration, we may
say, with regard to conditions that are according to nature, or
contrary to nature; such as waking or sleeping, the age of life,
moving or keeping still, hating or loving, need or satiety,
drunkenness or sobriety, predispositions, being courageous or
afraid, sorrowing or rejoicing.
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