 This position does not seem to have to have arisen from idle speculation, but rather as part of a response to Plato. The first two heads of the school, Zeno of Citium and Cleanthes of Assos, argue that there are no such things as Plato’s forms. The concept (ennoia) of a kind, that is, of a genus or species, is a thought of what they call an ennoēma, an object that is quite literally “in a thought” (en + noēma), an “immanent object”, but is found only in thought. The precise nature of these objects is controversial. According to one source (Stobaeus, 1.136.21 ff.), they are “not something” and so not something qualified in a certain way, but only “as if” they were something and “as if” they were qualified; they are further said to be only “apparitions” or phantasmata, something merely represented. On this basis, most interpretations take the Stoics to hold that the objects of these thoughts are “not-somethings” (outina): fictions or figments that are so beyond the pale, allegedly, that they do not even count as something. But so understood, the Stoic view would be deeply obscure, if not actually incoherent. If the objects of these thoughts are not something, they are not anything, on pain of contradiction. That, after all, was the point of claiming that Something is the highest or most comprehensive genus: everything is something. But if there are no such things, then what is gained by replacing Platonic forms with ennoēmata, rather than simply eliminating Platonic forms altogether? Worse, what becomes of the intuition that whenever we have a representation, there is something that our representation is of?