 The immediate inference from the statement about the nature of things, then, is not decisive. And the remainder of the Aristocles passage can be also read so as to fit with either the metaphysical or the epistemological reading of his answer to the question about the nature of things. The Aristocles passage continues with the answer to the second question, namely the question of the attitude we should adopt given the answer to the first question. We are told, first, that we should not trust our sensations and opinions, but should adopt an unopinionated attitude. On the epistemological reading, the significance of this is obvious. But on the metaphysical reading, too, we have already been told that our sensations and opinions are not true, which is presumably reason enough for us not to trust them; and the unopinionated attitude that is here recommended may be understood as one in which one refrains from positing any definite characteristics as inherent in the nature of things—given that their real nature is wholly indefinite. (To the objection that this thesis of indefiniteness is itself an opinion, it may be replied that doxa, ‘opinion’, is regularly used in earlier Greek philosophy, especially in Parmenides and Plato, to refer to those opinions—misguided opinions, in the view of these authors—that take on trust a view of the world as conforming more or less to the way it appears in ordinary experience. In this usage, the claim that reality is indefinite would not be a (mere) opinion, but would be a statement of the truth.)