Having considered at length the essence of Pyrrhonism as presented by Sextus Empiricus, it now remains to briefly note the characteristics that formed its strength and weakness, and the causes of its final downfall. Herbart says that every philosopher is a Sceptic in the beginning, but every Sceptic remains always in the beginning. This remark may well be applied to Pyrrhonism. We find in its teachings many fundamental philosophical truths which might have formed the beginning of great philosophical progress, but which were never developed to any positive results. The teachings of Pyrrhonism were some of them well fitted to prepare the way to idealism. The great idea of the relativity of Vorstellungen is made very prominent by the ten Tropes of ἐποχή. Aenesidemus, in his eight Tropes against aetiology, shows the absurdity of the doctrine of causality when upheld on materialistic grounds. That was to him final, ἐπεὶ οὐκ ἔσται αἴτιον. He could not divine that although the result which he presented was logical, it only led to a higher truth. It was reserved for the greatest of modern philosophers to reveal to the world that causality is a condition, and a necessary condition, of thought. When Aenesidemus proved by his seventh Trope that causality is subjective, he regarded it as fatal to the doctrine; yet this conclusion was a marked step in advance in critical philosophy, although Aenesidemus could not himself see it in all its bearings. The great difference between Aenesidemus and Kant is the difference between the materialist and the believer in subjective reality. Both agreed in the unknown nature of the Ding an sich, but this was to the Pyrrhonist the end of all his philosophy; to Kant, however, the beginning.
Pyrrhonism has rendered, notwithstanding its points of fatal weakness, marked service to the world in science, philosophy, ethics, and religion. It quickened scientific thought by emphasising empirical methods of investigation, and by criticising all results founded without sufficient data upon false hypotheses. If, instead of denying the possibility of all science because of the want of a criterion of the truth of phenomena, the Pyrrhonists had comprehended the possibility of a science of phenomena, they might have led the world in scientific progress.[1] Their service to philosophy lay in the stimulus to thought that their frequent attacks on dogmatic beliefs occasioned. Pyrrhonism brought together all the most prominent theories of the old schools of philosophy to test their weakness and expose their contradictions, and this very process of criticism often demonstrated the power of the truth which they contained.
Sextus Empiricus was often charged by the Church Fathers with corrupting religious belief, and yet the greatest service which Pyrrhonism has rendered the world was in religious and ethical lines. This service did not, naturally, consist in destroying belief in absolute truth, as the Sceptic professed to do, but in preparing the way to find it. The bold attacks of Scepticism on all truth led men to investigate ethical and religious teachings, to examine the grounds of their belief, and to put in practical use the right of reason and free discussion.
Scepticism was the antecedent of freedom of conscience and rational criticism,[2] and the absolute right of scientific thought. The Sceptics, however, reaped none of the benefits of their own system. They remained, as it were, always on the threshold of possible progress. With the keys to great discoveries in their hands, the doors of philosophical and scientific advancement were for ever closed to them by the limitations of their own system. The inherent weakness of Pyrrhonism lay in its psychological inconsistency and in its negative character. I think that we may safely say that Pyrrhonism was the most consistent system of Scepticism ever offered to the world, and yet it proves most decidedly that complete Scepticism is psychologically impossible. A man may give up his belief in one set of ideas, and, if they are ideas that are popularly accepted, he will be called a Sceptic, as was the case with Hume. He must, however, replace these ideas by others equally positive, and then he is no longer a Sceptic, but a Dogmatic, for he believes in something.
[1] Compare Lewes Op. cit. p. 463.
[2] Compare Chaignet Op. cit. p. 460.
We have shown that the greatest thinkers of Pyrrhonism, Pyrrho, Aenesidemus, and Agrippa, were not examples of absolute Scepticism, and although Sextus Empiricus realised what consistency demanded in this respect, and affirmed on almost every page that he was asserting nothing, yet there is not a paragraph of his books in which he does not, after all, dogmatise on some subject. Complete Scepticism is contrary to the fundamental laws of language, as all use of verbs involves some affirmation. The Pyrrhonists realised this, and therefore some of them wrote nothing, like Pyrrho, their leader, and others advocated ἀφασία[1] as one of the doctrines of their system.
[1] Hyp. I. 192.
The very aim of Pyrrhonism was an inconsistent one. Ἀταραξία was only another name for happiness, and in one instance, even, is given as ἡδονή, and thus, in spite of themselves, the Sceptics introduced a theory of happiness. Pyrrho, like others of his time, sought the highest good, and thought that he had found it in ἀταραξία, the peace of mind that appears in other systems of philosophy in other forms. The difference of aim between the Pyrrhonists, Stoics, and Epicureans was more apparent than real. To them all philosophy was a path to lead to happiness. The method of Pyrrhonism was, however, negative. Its strength consisted in its attacks on Dogmatism, and not in any positive aim of its own, for its positive side could not be recognised according to its own doctrines. Therefore there was no real development in Pyrrhonism, for a negative thought cannot be developed.
We find, accordingly, from the time of Pyrrho to Sextus, no growth in breadth of philosophical outlook, only improvement in methods. Philosophical activity can never have doubt as its aim, as that would form, as we have shown, a psychological contradiction. The true essence of Pyrrhonism was passivity, but passivity can never lead to progress. Much of the polemical work of Pyrrhonism prepared the way for scientific progress by providing a vast store of scientific data, but progress was to the Pyrrhonists impossible. They sounded their own scientific death-knell by declaring the impossibility of science, and putting an end to all theories.