umes as existing in itself that about which he
dogmatises, the Sceptic, on the contrary, expresses his sayings
in such a way that they are understood to be themselves
included, and it cannot be said that he dogmatises in saying
these things. The principal thing in uttering these formulae is
that he says what appears to him, and communicates his own
feelings in an unprejudiced way, without asserting anything in
regard to external objects.

CHAPTER VIII.

_Is Scepticism a Sect?_

We respond in a similar way if we are asked whether 16
Scepticism is a sect or not. If the word sect is defined as
meaning a body of persons who hold dogmas which are in
conformity with each other, and also with phenomena, and dogma
means an assent to anything that is unknown, then we reply that
we have no sect. If, however, one means by sect, a school 17
which follows a certain line of reasoning based on phenomena,
and that reasoning shows how it is possible to apparently live
rightly, not understanding "rightly" as referring to virtue
only, but in a broader sense; if, also, it leads one to be able
to suspend the judgment, then we reply that we have a sect. For
we follow a certain kind of reasoning which is based upon
phenomena, and which shows us how to live according to the
habits, laws, and teachings of the fatherland, and our own
feelings.

CHAPTER IX.

_Does the Sceptic Study Natural Science?_

We reply similarly also to the question whether the Sceptic 18
should study natural science. For we do not study natural
science in order to express ourselves with confidence regarding
any of the dogmas that it teaches, but we take it up in order to
be able to meet every argument by one of equal weight, and also
for the sake of [Greek: ataraxia]. In the same way we study the
logical and ethical part of so-called philosophy.

CHAPTER X.

_Do the Sceptics deny Phenomena?_

Those who say that the Sceptics deny phenomena appear to me to 19
be in ignorance of our teachings. For as we said before, we do
not deny the sensations which we think we have, and which lead
us to assent involuntarily to them, and these are the phenomena.
When, however, we ask whether the object is such as it appears
to be, while we concede that it appears so and so, we question,
not the phenomenon, but in regard to that which is asserted of
the phenomenon, and that is different from doubting the
phenomen