."[2] Cicero does not once allude to Pyrrhonean
doubt. We see on the one hand, in Cicero's idea of Pyrrho, the
influence of the Academy, perhaps even of Antiochus himself,[3]
which probably colored the representations given of Pyrrho; but,
on the other hand, there is much in Diogenes' account of
Pyrrho's life and teachings, and in the writings of Timon, which
shows us the positive side of Pyrrho. Pyrrho, in denying the
possibility of all knowledge, made that rather a motive for
indifference in the relations of life, than the foundation
thought of a philosophical system. His teaching has a decided
ethical side, showing in that respect the strong influence of
Democritus over him, who, like Pyrrho, made happiness to consist
in a state of feeling.[4] The one motive of all of Pyrrho's
teaching is a positive one, the desire for happiness.

[1] _De orat._ III, 62.

[2] Diog. IX. 11, 61.

[3] Compare Natorp _Op. cit._ p. 71.

[4] Zeller _Grundriss der Griechischen Phil._ p. 70.

The essence of Pyrrhonism as given by Timon is as follows:[1]
Man desires to be happy. To realise his desire he must consider
three things:

(i) What is the nature of things?

(ii) How should man conduct himself in relation to
them?

(iii) What is the result to him of this relation?

The nature of things is unknown. Our relation to them must be
one of suspension of judgment, without activity, desire, or
belief,--that is, an entirely negative relation. The result is
that state of having no opinion, called [Greek: epoche], which
is followed in turn by [Greek: ataraxia].

[1] Aristocles _ap. Eusebium Praep. Ev._ XIV. 18.

[1]The problem of philosophy is here proposed very nearly in the
terms of Kant, but not with the positive motive, like that of
the great philosopher of Germany, of evolving a system to
present the truth. Yet the importance of these questions shows
the originality of Pyrrho. The earnestness of Pyrrho is further
shown by an example given by Diogenes. Once on being found
talking to himself alone, he said, when asked the reason, that
he was meditating how to become a good man ([Greek:
chrestos]),[2] thus showing an entirely different spirit from
anything found in Sextus' books. The explanation of his life and
teachings is to be found largely in his own disposition. Such an
attitude of indifference must belong to a placid nature, and
cannot be entirely the result of a philosophical system, and,
wh