_The Sixth Trope_. This Trope leads to [Greek: epoche] regarding the nature of objects, because no object can ever be presented to the organs of sense directly, but must always be perceived through some medium, or in some mixture.[1] This mixture may be an outward one, connected with the temperature, or the rarity of the air, or the water[2] surrounding an object, or it may be a mixture resulting from the different humors of the sense-organs.[3] A man with the jaundice, for example, sees colors differently from one who is in health. The illustration of the jaundice is a favorite one with the Sceptics. Diogenes uses it several times in his presentation of Scepticism, and it occurs in Sextus' writings in all, as an illustration, in eight different places.[4] The condition of the organ of the [Greek: hegemonikon], or the ruling faculty, may also cause mixtures. Pappenheim thinks that we have here Kant's idea of _a priori_, only on a materialistic foundation.[5] A careful consideration of the passage, however, shows us that Sextus' thought is more in harmony with the discoveries of modern psychiatry than with the philosophy of Kant. If the sentence, [Greek: isos de kai aute (he dianoia) epimixian tina idian poieitai pros ta hypo ton aistheseon anangellomena],[6] stood alone, without further explanation, it might well refer to _a priori_ laws of thought, but the explanation which follows beginning with "because" makes that impossible.[7] "Because in each of the places where the Dogmatics think that the ruling faculty is, we see present certain humors, which are the cause of mixtures." Sextus does not advance any opinion as to the place of the ruling faculty in the body, which is, according to the Stoics, the principal part of the soul, where ideas, desires, and reasoning originate,[8] but simply refers to the two theories of the Dogmatics, which claim on the one hand that it is in the brain, and on the other that it is in the heart.[9] This subject he deals with more fully in his work against logic.[10] As, however, he bases his argument, in discussing possible intellectual mixtures in illustration of the sixth Trope, entirely on the condition of the organ of the intellect, it is evident that his theory of the soul was a materialistic one. [1] _Hyp._ I. 124. [2] _Hyp._ I. 125. [3] _Hyp._ I. 126. [4] See Index to Bekker's edition of Sextus. [5] Papp. _Er. Pyr. Gr._ p. 55. [6] _Hyp._ I. 128. [7] _Hyp._ I. 128. [8] Diog. VII. 1, 159. [9] _Hyp._ I. 128. [10] _Adv. Math._ VII. 313.