Greek Texts & Translations

Furthermore there is no motion ; for that which moves moves either in the place where it is or in a place where it is not. But it cannot move in the place where it is, still less in any place where it is not. Therefore there is no such thing as motion.

They used also to deny the possibility of learning. If anything is taught, they say, either the existent is taught through its existence or the non-existent through its non-existence. But the existent is not taught through its existence, for the nature of existing things is apparent to and recognized by all ; nor is the non-existent taught through the nonexistent, for with the non-existent nothing is ever done, so that it cannot be taught to anyone.

Nor, say they, is there any coming into being. For that which is does not come into being, since it is ; nor yet that which is not, for it has no substantial existence, and that which is neither substantial nor existent cannot have had the chance of coming into being either.

There is nothing good or bad by nature, for if there is anything good or bad by nature, it must be good or bad for all persons alike, just as snow is cold to all. But there is no good or bad which is such to all persons in common ; therefore there is no such thing as good or bad by nature. For either all that is thought good by anyone whatever must be called good, or not all. Certainly all cannot be so called ; since one and the same thing is thought good by one person and bad by another ; for instance, Epicurus thought pleasure good and Antisthenes thought it bad ; thus on our supposition it will follow that the same thing is both good and bad. But if we say that not all that anyone thinks good is good, we shall have to judge the different opinions ; and this is impossible because of the equal validity of opposing arguments. Therefore the good by nature is unknowable.

The whole of their mode of inference can be gathered from their extant treatises. Pyrrho himself, indeed, left no writings, but his associates Timon, Aenesidemus, Numenius and Nausiphanes did ; and others as well.

The dogmatists answer them by declaring that the Sceptics themselves do apprehend and dogmatize; for when they are thought to be refuting their hardest they do apprehend, for at the very same time they are asseverating and dogmatizing. Thus even when they declare that they determine nothing, and that to every argument there is an opposite argument, they are actually determining these very points and dogmatizing. 9.11.103 ^noteThe others reply, "We confess to human weaknesses ; for we recognize that it is day and that we are alive, and many other apparent facts in life ; but with regard to the things about which our opponents argue so positively, claiming to have definitely apprehended them, we suspend our judgement because they are not certain, and confine knowledge to our impressions. ^note For we admit that we see, and we recognize that we think this or that, but how we see or how we think we know not. And we say in conversation that a certain thing appears white, but we are not positive that it really is white. As to our `We determine nothing' and the like, <sup>note</sup> we use the expressions in an undogmatic sense, 9.11.104 for they are not like the assertion that the world is spherical. Indeed the latter statement is not certain, but the others are mere admissions. Thus in saying `We determine nothing,' we are not determining even that."

Again, the dogmatic philosophers maintain that the Sceptics do away with life itself, in that they reject all that life consists in. The others say this is false, for they do not deny that we see ; they only say that they do not know how we see. "We admit the apparent fact," say they, "without admitting that it really is what it appears to be." We also perceive that fire burns ; as to whether it is its nature to burn, we suspend our judgement.