in any case varies with the tide. Anselm's reply () or apology () does not address this argument directly, which has led Klima, Grzesik, and others to construct replies for him and led Wolterstorff and others to conclude that Gaunilo's attack is definitive. Anselm, however, considered that Gaunilo had misunderstood his argument. In each of Gaunilo's four arguments, he takes Anselm's description of "that than which nothing greater can be thought" to be equivalent to "that which is greater than everything else that can be thought". Anselm countered that anything which does not actually exist is necessarily excluded from his reasoning and anything which might or probably does not exist is likewise aside the point. The Proslogion had already stated "anything else whatsoever other than [God] can be thought not to exist". The Proslogions argument concerns and can only concern the single greatest entity out of all existing things. That entity both must exist and must be God. Dialogues All of Anselm's dialogues take the form of a lesson between a gifted and inquisitive student and a knowledgeable teacher. Except for in Cur Deus Homo, the student is not identified but the teacher is always recognizably Anselm himself. Anselm's ("On the Grammarian"), of uncertain date, deals with eliminating various paradoxes arising from the grammar of Latin nouns and adjectives by examining the syllogisms involved to ensure the terms in the premises agree in meaning and not merely expression. The treatment shows a clear debt to Boethius's treatment of Aristotle. Between 1080 and 1086, while still at Bec, Anselm composed the dialogues ("On Truth"), ("On the Freedom of Choice"), and ("On the Devil's Fall"). is concerned not merely with the truth of statements but with correctness in will, action, and essence as well. Correctness in such matters is understood as doing what a thing ought or was designed to do. Anselm employs Aristotelian logic to affirm the existence of an absolute truth of which all other truth forms separate kinds. He identifies this absolute truth with God, who therefore forms the fundamental principle both in the existence of things and the correctness of thought. As a corollary, he affirms that "everything that is, is rightly". elaborates Anselm's reasoning on correctness with regard to free will. He does not consider this a capacity to sin but a capacity to do good for its own sake (as opposed to owing to coercion or