23. Truth, he goes on to say, exists as to the object, or outward thing itself, when our faculties are capable of determining everything concerning it; but though this definition is exact, it is doubtful whether any such truth exists in nature. The first condition of discerning truth in things, is that they should have a relation to ourselves; (ut intra nostram stet analogiam) since multitudes of things may exist which the senses cannot discover. The three chief conditions of this condition seem to be: 1. That it should be of a proper size, neither immense, nor too small; 2. That it should have its determining difference, or principle of individuation, to distinguish it from other things; 3. That it should be accommodated to some sense or perceptive faculty. These are the universally necessary conditions of truth (that is of knowledge) as it regards the object. The truth of appearance depends on others, which are more particular; as that the object should be perceived for a sufficient time, through a proper medium, at a due distance, in a proper situation.[173] Truth of perception is conditional also, and its conditions are, that the sense should be sound, and the attention directed towards it. Truth of understanding depends on the κοιναι εννοιαι [koinai ennoiai], the common notions possessed by every man of sane mind, and implanted by nature. The understanding teaches us by means of these, that infinity and eternity exist, though our senses cannot perceive them. The understanding deals also with universals, and truth is known as to universals, when the particulars are rightly apprehended. [173] Lord Herbert defines appearance, icetypum, seu forma vicaria rei, quæ sub conditionibus istis cum prototypo suo conformata, cum conceptu denuo sub conditionibus etiam suis, conformari et modo quodam spirituali, tanquam ab objecto decisa, etiam in objecti absentia conservari potest. |Instinctive truths.|