Again, the dogmatic philosophers say that the Sceptics overthrow all life, when they deny everything of which life consists. But the Sceptics say that they are mistaken; for they do not deny that they see, but that they do not know how it is that they see. For, say they, we assert what is actually the fact, but we do not describe its character. Again, we feel that fire burns, but we suspend our judgment as to whether it has a burning nature. Also, we see whether a person moves, and that a man dies; but how these things happen we know not. Therefore, say they, we only resist the uncertain deductions which are put by the side of evident facts. For when we say that an image has projections, we only state plainly what is evident; but when we say that it has not projections, we no longer say what appears evident, but something else. On which account Timon, in his Python, says that Pyrrho does not destroy the authority of custom. And in his Images he speaks thus:—
But what is evidently seen prevails,
Wherever it may be.
And in his treatise on the Senses, he says, “The reason why a thing is sweet I do not declare, but I confess that the fact of sweetness is evident.” So too, Ænesidemus, in the first book of his Pyrrhonean Discourses, says that Pyrrho defines nothing dogmatically, on account of the possibility of contradiction, but that he is guided by what is evident. And he says the same thing in his book against Wisdom, and in his treatise on Investigation.
In like manner, Zeuxis, a friend of Ænesidemus, in his treatise on Twofold Arguments, and Antiochus, of Laodicea, and Apellas, in his Agrippa, all declare nothing beyond what is evident. The criterion therefore, among the Sceptics, is that which is evident; as Ænesidemus also says; and Epicurus says the same thing.
But Democritus says, that there is no test whatever of appearances, and also that they are not criteria of truth. Moreover, the dogmatic philosophers attack the criterion derived from appearances, and say that the same objects present at times different appearances; so that a town presents at one time a square, and at another a round appearance; and that consequently, if the Sceptic does not discriminate between different appearances, he does nothing at all. If, on the contrary, he determines in favour of either, then, say they, he no longer attaches equal value to all appearances. The Sceptics reply to this, that in the presence of different appearances, they content themselves with saying that there are many appearances, and that it is precisely because things present themselves under different characters, that they affirm the existence of appearances.
Lastly, the Sceptics say, that the chief good is the suspension of the judgment which tranquillity of mind follows, like its shadow, as Timon and Ænesidemus say; for that we need not choose these things, or avoid those, which all depend on ourselves: but as to those things which do not depend upon us, but upon necessity, such as hunger, thirst, and pain, those we cannot avoid; for it is not possible to put an end to them by reason.
But when the dogmatic philosophers object that the Sceptic, on his principles, will not refuse to kill his own father, if he is ordered to do so; so that they answer, that they can live very well without disquieting themselves about the speculations of the dogmatic philosophers; but, suspending their judgment in all matters which do not refer to living and the preservation of life. Accordingly, say they, we avoid some things, and we seek others, following custom in that; and we obey the laws.
Some authors have asserted, that the chief good of the Stoics is impassibility; others say that it is mildness and tranquillity.