se an interrogation instead of a statement, as "Who
of the mortals does not know the wife of Jupiter?" and also to
use a statement instead of an interrogation, as "I seek where
Dion dwells," and "I ask why one should admire a poet." The word
"what" is also used instead of "what for" by Menander--"(For)
what did I remain behind?" The formula "Not more this than this"
expresses our own condition of mind, and signifies that 190
because of the equality of the things that are opposed to each
other we finally attain to a state of equilibrium of soul. We
mean by equality that equality which appears to us as probable,
by things placed in opposition to each other we mean simply
things which conflict with each other, and by a state of
equilibrium we mean a state in which we do not assent to one
thing more than to another. Even if the formula "Nothing 191
more" seems to express assent or denial, we do not use it so,
but we use it loosely, and not with accuracy, either instead of
an interrogation or instead of saying, "I do not know to which
of these I would assent, and to which I would not." What lies
before us is to express what appears to us, but we are
indifferent to the words by which we express it. This must be
understood, however, that we use the formula "Nothing more"
without affirming in regard to it that it is wholly sure and
true, but we present it as it appears to us.

CHAPTER XX.

_Aphasia._

We explain Aphasia as follows: The word [Greek: phasis] is used 192
in two ways, having a general and a special signification.
According to the general signification, it expresses affirmation
or negation, as "It is day" or "It is not day"; according to the
special signification, it expresses an affirmation only, and
negations are not called [Greek: phaseis]. Now Aphasia is the
opposite of [Greek: phasis] in its general signification, which,
as we said, comprises both affirmation and negation. It follows
that Aphasia is a condition of mind, according to which we say
that we neither affirm nor deny anything. It is evident from
this that we do not understand by Aphasia something that 193
inevitably results from the nature of things, but we mean that
we now find ourselves in the condition of mind expressed by it
in regard to the things that are under investigation. It is
necessary to remember that we do not say that we affirm or deny
any of those things that are dogmatically stated in re