Sextus Empiricus: The Modes 335
we are compelled to suspend judgement about the nature of things. At
any rate, for example, shavings of goat's horn appear white when observed
on their own and without being compounded, but when combined to
form the horn they are observed to be black. And filings of silver on
their own appear as black, but strike us as white when combined into a
whole [lump of silver] ...
- Thus the argument by quantities and structures throws into
confusion the existence of the external objects. That is why it is likely
that this mode too would bring us around to suspension of judgement,
since we are not able to make an unqualified pronouncement about the
nature of the external objects. - [8] The eighth mode is that from relativity, according to which
we conclude that since everything is relative we shall suspend judgement
about what things exist on their own and in nature. And one must realize
that here, as in the other modes, we use the word "exist" in place of
"appear", in effect saying this: "everything appears to be relative". And
this has two senses: first, relative to that which judges (for the external
object which is judged appears to be relative to that which judges), and
in another sense relative to the things with which it is observed; for
example, right and left. - And it is possible to conclude by special [arguments] that all
things are relative, in the following manner. Do differentiated things
differ from relatives or not? If they do not differ, then they themselves
are relative; but if they do differ, then, since everything which differs is
relative (for they are spoken of relatively to that from which they differ),
differentiated things are relative. 138. And according to the dogmatists
some existing things are summa genera, some are intimae species, and
some are both genera and species; but all these are relative; therefore all
things are relative. Again, some existing things are self-evident, some are
non-evident (as they say themselves), and the appearances are signifiers
while the non-evident things are signified. For according to them the
appearances are a glimpse of the non-evident; but signifiers and the
signified are relative; therefore all things are relative. 139. In addition to
this, some existing things are similar and some are dissimilar and some
are equal and some are unequal; but these things are relative; therefore
all things are relative. And even he who says that all things are not relative
confirms that all things are relative. For by his arguments against us he
demonstrates the very claim thateverything is relative, [but does
so] relatively to us and not universally. - But when we have established that all things are relative, it is
clear that what remains is that we shall not be able to say what each of