s accept in regard
to the superior trustworthiness of some ideas over others.[2]
The second is the different way in which the two schools follow
their teachers. The Pyrrhoneans follow without striving or
strong effort, or even strong inclination, as a child follows
his teacher, while the Academicians follow with sympathy and
assent, as Carneades and Clitomachus affirm.[3] The third
difference is in the aim, for the Academicians follow what is
probable in life. The Sceptics follow nothing, but live
according to laws, customs, and natural feelings
undogmatically.[4]

The difference between the later teaching of the Academy and
Pyrrhonism is evident, and Sextus treats of it briefly, as not
requiring discussion,[5] as Philo taught that the nature of
facts is incomprehensible, and Antiochus transferred the Stoa to
the Academy. It is therefore evident, from the comparison which
we have made, that we do not find in the Academy, with which
Scepticism after the death of Timon was so long united, the
exact continuance of Pyrrhonism. The philosophical enmity of the
two contemporaries, Timon and Arcesilaus, the Academician who
had most in common with Pyrrhonism, is an expression of the
fundamental incompatibility between the two schools.

[1] _Hyp_. I. 227.

[2] _Hyp_. I. 229.

[3] _Hyp_. I. 230.

[4] _Hyp_. I. 231.

[5] _Hyp_. I. 235.

During all the chequered history of the Academy the dormant
idealism was there, underlying the outward development. Although
during the time of Arcesilaus and Carneades the difference was
so slight as to seem a mere matter of form of expression, yet
the different foundations on which the two schools stood was
always recognisable. On the one hand there was the germ of
idealism which was destined to awake to a new life, and on the
other, the attempt at absolute negation which was to result in
the final extinction of Pyrrhonism. We find in both, it is true,
especially in the time of Arcesilaus, the aim of [Greek:
epoche].[1] Both placed great weight on [Greek: isostheneia], or
the equal value of opposing arguments.[2] The foundation of the
[Greek: epoche] was, however, different in the two cases.
Arcesilaus founded his on dialectic, while Pyrrho's was
empirical.

[1] _Hyp._ I. 232.

[2] Diog. IX. 73; _Hyp._ II. 130; III. 65.

The Pyrrhonean believed that ideas give us no knowledge of the
outer world; the Academic Sceptic believed that we cannot
distinguish