It was the aim of Scepticism to know nothing, and to assert nothing in regard to any subject, but at the same time not to affirm that knowledge on all subjects is impossible, and consequently to have the attitude of still seeking. The standpoint of Pyrrhonism was materialistic. We find from the teachings of Sextus that he affirmed the non-existence of the soul,[1] or the ego, and denied absolute existence altogether.[2] The introductory statements of Diogenes regarding Pyrrhonism would agree with this standpoint.[3]
There is no criterion of truth in Scepticism. We cannot prove that the phenomena represent objects, or find out what the relation of phenomena to objects is. There is no criterion to tell us which one is true of all the different representations of the same object, and of all the varieties of sensation that arise through the many phases of relativity of the conditions which control the character of the phenomena.
Every effort to find the truth can deal only with phenomena, and absolute reality can never be known.
[1] Adv. Math. VII. 55; Hyp. II. 32.
[2] Adv. Math. XI. 140.
[3] Diog. IX. 11, 61.
CHAPTER III.
The Sceptical Tropes.
The exposition of the Tropes of Pyrrhonism constitutes historically and philosophically the most important part of the writings of Sextus Empiricus. These Tropes represent the sum total of the wisdom of the older Sceptical School, and were held in high respect for centuries, not only by the Pyrrhoneans, but also by many outside the narrow limits of that School. In the first book of the Hypotyposes Sextus gives two classes of Tropes, those of ἐποχή and the eight Tropes of Aenesidemus against Aetiology.