, and therefore he accords with the formula "No
more," which is a formula of the Sceptics. But the Sceptics and
the Democritans use the formula "No more" differently from each
other, for they emphasise the negation in the expression, but
we, the not knowing whether both of the phenomena exist or
neither one, and so we differ in this respect. The distinction,
however, becomes most evident when Democritus says that 214
atoms and empty space are real, for by real he means existing in
reality. Now, although he begins with the anomaly in phenomena,
yet, since he says that atoms and empty space really exist, it
is superfluous, I think, even to say that he differs from us.

CHAPTER XXXI.

_In what does Scepticism differ from the Cyrenaic Philosophy?_

Some say that the Cyrenaic School is the same as the 215
Sceptical, because that school also claims to comprehend only
conditions of mind. It differs, however, from it, because, while
the former makes pleasure and the gentle motion of the flesh its
aim, we make [Greek: ataraxia] ours, and this is opposed to the
aim of their school. For whether pleasure is present or not,
confusion awaits him who maintains that pleasure is an aim, as I
have shown in what I said about the aim. And then, in addition,
we suspend our judgment as far as the reasoning with regard to
external objects is concerned, but the Cyrenaics pronounce the
nature of these inscrutable.

CHAPTER XXXII.

_In what does Scepticism differ from the Philosophy of
Protagoras?_

Protagoras makes man the measure of all things, of things 216
that are that they are, and things that are not that they are
not, meaning by measure, criterion, and by things, events, that
is to say really, man is the criterion for all events, of things
that are that they are, and of things that are not that they are
not. And for that reason he accepts only the phenomena that
appear to each man, and thus he introduces relation. Therefore 217
he seems to have community with the Pyrrhoneans. He differs,
however, from them, and we shall see the difference after we
have somewhat explained how things seemed to Protagoras. He
says, for example, that matter is fluid, and as it flows,
additions are constantly made in the place of that which is
carried away; the perceptions also are arranged anew and
changed, according to the age and according to other conditions
of the body. He says also, that th