280 H.
[7] _Hyp._ I. 197; Diog. IX. 11, 76.
[8] _Aristocles ap. Eusebium, Praep. Ev._ XIV. 18.
[9] _Hyp._ I. 213.
[10] Diog. IX. 11, 68-76.
[11] Diog. IX. 11, 76; _Hyp._ I. 206.
In comparing the later Pyrrhonism with the teachings of Pyrrho,
we would sharply contrast the moral attitude of the two. With
Pyrrho equilibrium of soul was a means to be applied to his
positive theory of life; with the later Pyrrhoneans it was the
end to be attained. We would attribute, however, the empirical
tendency shown during the whole history of Pyrrhonism to Pyrrho
as its originator. He was an empirical philosopher, and the
result of his influence in this respect, as seen in the
subsequent development of the school, stands in marked contrast
to the dialectic spirit of the Academic Scepsis. The empiricism
of the school is shown in its scientific lore, in the fact that
so many of the Sceptics were physicians, and in the character of
the ten Tropes of [Greek: epoche]. We may safely affirm that
the foundation principles of Pyrrhonism are due to Pyrrho, and
the originality which gave the school its power. The elaborated
arguments, however, and the details of its formulae belong to
later times.
Coming now to the relation of Pyrrhonism to the Academy, the
connection between the two is difficult to exactly determine,
between the time of Pyrrho and that of Aenesidemus. Scepticism
in the Academy was, however, never absolutely identical with
Pyrrhonism, although at certain periods of the history of the
Academy the difference was slight.
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