The intellectual preparation for producing ataraxia, consists in
placing arguments in opposition to each other, both in regard to
phenomena, and to things of the intellect. By placing the
phenomenal in opposition to the phenomenal, the intellectual to
the intellectual, and the phenomenal to the intellectual, and
_vice versa_, the present to the present, past, and future, one
will find that no argument exists that is incontrovertible. It
is not necessary to accept any statement whatever as true, and
consequently a state of [Greek: epoche] may always be
maintained.[2] Although ataraxia concerns things of the opinion,
and must be preceded by the intellectual process described
above, it is not itself a function of the intellect, or any
subtle kind of reasoning, but seems to be rather a unique form
of moral perfection, leading to happiness, or is itself
happiness.
[1] _Hyp._ I. 28, 29.
[2] _Hyp._ I. 32-35.
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.
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