For
sensation is surely not the sensation of itself, but there is
something beyond the sensation, which must be prior to the
sensation; for that which moves is prior in nature to that which is
moved, and if they are correlative terms, this is no less the case.
6
There are, both among those who have these convictions and among
those who merely profess these views, some who raise a difficulty by
asking, who is to be the judge of the healthy man, and in general
who is likely to judge rightly on each class of questions. But such
inquiries are like puzzling over the question whether we are now
asleep or awake. And all such questions have the same meaning. These
people demand that a reason shall be given for everything; for they
seek a starting-point, and they seek to get this by demonstration,
while it is obvious from their actions that they have no conviction.
But their mistake is what we have stated it to be; they seek a
reason for things for which no reason can be given; for the
starting-point of demonstration is not demonstration.
These, then, might be easily persuaded of this truth, for it is
not difficult to grasp; but those who seek merely compulsion in
argument seek what is impossible; for they demand to be allowed to
contradict themselves-a claim which contradicts itself from the very
first.-But if not all things are relative, but some are self-existent,
not everything that appears will be true; for that which appears is
apparent to some one; so that he who says all things that appear are
true, makes all things relative.
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