truth of the proposition. So therefore this
proposition, "Socrates sits," is true, as long as he is sitting, both
with the truth of the thing, in so far as the expression is
significative, and with the truth of signification, in so far as it
signifies a true opinion. When Socrates rises, the first truth
remains, but the second is changed.

Reply Obj. 4: The sitting of Socrates, which is the cause of the
truth of the proposition, "Socrates sits," has not the same meaning
when Socrates sits, after he sits, and before he sits. Hence the
truth which results, varies, and is variously signified by these
propositions concerning present, past, or future. Thus it does not
follow, though one of the three propositions is true, that the same
truth remains invariable.
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QUESTION 17

CONCERNING FALSITY
(In Four Articles)

We next consider falsity. About this four points of inquiry arise:

(1) Whether falsity exists in things?

(2) Whether it exists in the sense?

(3) Whether it exists in the intellect?

(4) Concerning the opposition of the true and the false.
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FIRST ARTICLE [I, Q. 17, Art. 1]

Whether Falsity Exists in Things?

Objection 1: It appears that falsity does not exist in things. For
Augustine says (Soliloq. ii, 8), "If the true is that which is, it
will be concluded that the false exists nowhere; whatever reason may
appear to the contrary."

Obj. 2: Further, false is derived from _fallere_ (to deceive). But
things do not deceive; for, as Augustine says (De Vera Relig. 33),
they show nothing but their own species. Therefore the false is not
found in things.

Obj. 3: Further, the true is said to exist in things by conformity to
the divine intellect, as stated above (Q. 16). But everything, in so
far as it exists, imitates God. Therefore everything is true without
admixture of falsity; and thus nothing is false.

_On the contrary,_ Augustine says (De Vera Relig. 34): "Every body is a
true body and a false unity: for it imitates unity without being
unity." But everything imitates the divine unity yet falls short of
it. Therefore in all things falsity exists.

_I answer that,_ Since true and false are opposed, and since opposites
stand in relation to the same thing, we must needs seek falsity, where
primarily we find truth; that is to say, in the intellect. Now, in
things, neither truth nor falsity exists, except in relation to the
intellect. And since every