One way of treating the Sceptical philosophy is called 5 general, and the other special.  The general method is that by which we set forth the character of Scepticism, declaring what its idea is, what its principles are, its mode of reasoning, its criterion, and its aim.  It presents also, the aspects of doubt, [Greek:  hoi tropoi tes epoches], and the way in which we should understand the Sceptical formulae, and the distinction between Scepticism and the related Schools of philosophy.  The special method, on the contrary, is that by which we 6 speak against 6 each part of so-called philosophy.  Let us then treat Scepticism at first in the general way, beginning our delineation with the nomenclature of the Sceptical School.

CHAPTER III.

The Nomenclature of Scepticism.

The Sceptical School is also called the “Seeking School,” from 7 its spirit of research and examination; the “Suspending School,” from the condition of mind in which one is left after the search, in regard to the things that he has examined; and the “Doubting School,” either because, as some say, the Sceptics doubt and are seeking in regard to everything, or because they never know whether to deny or affirm.  It is also called the Pyrrhonean School, because Pyrrho appears to us the best representative of Scepticism, and is more prominent than all who before him occupied themselves with it.

CHAPTER IV.

What is Scepticism?

The [Greek:  dynamis] of the Sceptical School is to place the 8 phenomenal in opposition to the intellectual “in any way whatever,” and thus through the equilibrium of the reasons and things ([Greek:  isostheneia ton logon]) opposed to each other, to reach, first the state of suspension of judgment, [Greek:  epoche] and afterwards that of imperturbability, [Greek:  ataraxia].  We do not use the word [Greek:  dynamis] in any 9 unusual sense, but simply, meaning the force of the system.  By the phenomenal, we understand the sensible, hence we place the intellectual in opposition to it.  The phrase “in any way whatever,” may refer to the word [Greek:  dynamis] in order that we may understand that word in a simple sense as we said, or it may refer to the placing the phenomenal and intellectual in opposition.  For we place these in opposition to each other in a variety of ways, the phenomenal to the phenomenal, and the intellectual to the intellectual, or reciprocally, and we say “in any way whatever,” in order that all methods of opposition may be included.  Or “in any way whatever” may refer to the phenomenal and the intellectual, so that we need not ask how does the phenomenal appear, or how are the thoughts conceived, but that we may understand these things in a simple sense.  By “reasons opposed to each other,” we do not by any means 10 understand that