"[2] Cicero does not once allude to Pyrrhonean
doubt. We see on the one hand, in Cicero's idea of Pyrrho, the
influence of the Academy, perhaps even of Antiochus himself,[3]
which probably colored the representations given of Pyrrho; but,
on the other hand, there is much in Diogenes' account of
Pyrrho's life and teachings, and in the writings of Timon, which
shows us the positive side of Pyrrho. Pyrrho, in denying the
possibility of all knowledge, made that rather a motive for
indifference in the relations of life, than the foundation
thought of a philosophical system. His teaching has a decided
ethical side, showing in that respect the strong influence of
Democritus over him, who, like Pyrrho, made happiness to consist
in a state of feeling.[4] The one motive of all of Pyrrho's
teaching is a positive one, the desire for happiness.
[1] _De orat._ III, 62.
[2] Diog. IX. 11, 61.
[3] Compare Natorp _Op. cit._ p. 71.
[4] Zeller _Grundriss der Griechischen Phil._ p. 70.
The essence of Pyrrhonism as given by Timon is as follows:[1]
Man desires to be happy. To realise his desire he must consider
three things:
(i) What is the nature of things?
(ii) How should man conduct himself in relation to
them?
(iii) What is the result to him of this relation?
The nature of things is unknown. Our relation to them must be
one of suspension of judgment, without activity, desire, or
belief,--that is, an entirely negative relation.
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