Text 8. […] A thing is knowable in two ways: one of them is for the thing to be merely conceived (yutasawwara) so that when the name of the thing is uttered, its meaning becomes present in the mind without there being truth or falsity, as when someone says “man” or “do this!” For when you understand the meaning of what has been said to you, you will have conceived it. The second is for the conception to be [accompanied] with assent, so that if someone says to you, for example, “every whiteness is an accident,” you do not only have a conception of the meaning of this statement, but [also] assent to it being so. If, however, you doubt whether it is so or not, then you have conceived what is said, for you cannot doubt what you do not conceive or understand… but what you have gained through conception in this [latter] case is that the form of this composition and what it is composed of, such as “whiteness” and “accident,” have been produced in the mind. Assent, however, occurs when there takes place in the mind a relating of this form to the things themselves as being in accordance with them; denial is the opposite of  that.[25]