This difference in the subject undoubtedly establishes a difference in perception, and this last a difference between the conception and the nature of the object of perception. But if we say “That is,” we mean something fixed, maintaining itself under all conditions; whereas in opposition to this the Sceptics show that everything is variable. But if they thereby destroy similarity and identity for the senses, and consequently _this_ universality, another steps in, for universality or existence rests simply in the fact of men knowing that, in the hackneyed example of the jaundiced man, things appear so to him, _i.e._ the necessary law is known whereby a change of sensation arises for him. But certainly it is implied in this that the first sensuous universality is not true universality, because it is one immediate and unknown; and in it as sensuous existence, its non-universality is rightly demonstrated within itself through another universality. As against the statement “This is blue because I see it as such,” which clearly makes sight the ground of its being asserted to be blue, it is quite fair to point to another who has immediate perception of the object and for whom it is not blue. b. The second trope, the diversitude of mankind in reference to feelings and conditions, amounts very much to the same thing as in the first case. In respect to difference in constitution of body, the Sceptics discover many idiosyncrasies. As regards the proposition “Shade is cool,” for instance, they say that someone felt cold in the sunlight, but warm in shadow; as against the statement “Hemlock is poisonous,” they instance an old woman in Attica who could swallow a large dose of hemlock without harm—thus the predicate poisonous is not objective, because it suits the one and not the other. Because such great bodily differences are present amongst men, and the body is the image of the soul, men must have a diversity of mind likewise and give the most contradictory judgments, so that no one can know whom to believe. To judge by the greater number would be foolish, for all men cannot be inquired of.[198] This trope again relates to the immediate; if, therefore, what has to be done is merely to believe some statement inasmuch as it is made by others, undoubtedly nothing but contradiction takes place. But a belief like this, that is ready to believe anything, is, as a matter of fact, incapable of understanding what is said; it is an immediate acceptance of an immediate proposition. For it did not demand the reason; but the reason is, in the first place, the mediation and the meaning of the words of the immediate proposition. Diversitude in men is really something which now likewise appears in other forms. It is said that men differ in regard to taste, religion, &c.; that religion must be left for each to decide for himself; that each, from a standpoint of his own, must settle how things are to be regarded as far as religion is concerned.