lied to Scepticism, namely, [Greek:
zetetike], [Greek: ephektike], and [Greek: aporetike].[3] The
[Greek: dunamis][4] of Scepticism is to oppose the things of
sense and intellect in every possible way to each other, and
through the equal weight of things opposed, or [Greek:
isostheneia], to reach first the state of suspension of
judgement, and afterwards ataraxia, or "repose and tranquillity
of soul."[5] The purpose of Scepticism is then the hope of
ataraxia, and its origin was in the troubled state of mind
induced by the inequality of things, and uncertainty in regard
to the truth. Therefore, says Sextus, men of the greatest talent
began the Sceptical system by placing in opposition to every
argument an equal one, thus leading to a philosophical system
without a dogma, for the Sceptic claims that he has no dogma.[6]
The Sceptic is never supposed to state a decided opinion, but
only to say what appears to him. Even the Sceptical formulae,
such as "Nothing more,"[7] or "I decide nothing,"[8] or "All is
false," include themselves with other things. The only
statements that the Sceptic can make, are in regard to his own
sensations. He cannot deny that he is warm or cold or hungry.

[1] _Hyp._ I. 15, 17.

[2] _Hyp._ I. 210.

[3] _Hyp._ I. 7; Diog. IX. 11, 70.

[4] _Hyp._ I. 8.

[5] _Hyp._ I. 10.

[6] _Hyp._ I. 12.

[7] _Hyp._ I. 14.

[8] _Hyp._ I. 14.

Sextus replies to the charge that the Sceptics deny phenomena by
refuting it.[1] The Sceptic does not deny phenomena, because
they are the only criteria by which he can regulate his actions.
"We call the criterion of the Sceptical School the phenomenon,
meaning by this name the idea of it."[2] Phenomena are the only
things which the Sceptic does not deny, and he guides his life
by them. They are, however, subjective. Sextus distinctly
affirms that sensations are the phenomena,[3] and that they lie
in susceptibility and voluntary feeling, and that they
constitute the appearances of objects.[4] We see from this that
Sextus makes the only reality to consist in subjective
experience, but he does not follow this to its logical
conclusion, and doubt the existence of anything outside of mind.
He rather takes for granted that there is a something unknown
outside, about which the Sceptic can make no assertions.
Phenomena are the criteria according to which the Sceptic orders
his daily life, as he cannot be entirely inactive, and they
af