[3] Diog. _Pro._ 19.

[4] Diog. _Pro._ 20.

Sextus in discussing this subject calls Scepticism an [Greek:
agogê], or a movement, rather than a [Greek: hairesis], saying
that Scepticism is not a sect, if that word implies a systematic
arrangement of dogmas, for the Sceptic has no dogmas. If,
however, a sect may mean simply the following of a certain
system of reasoning according to what appears to be true, then
Scepticism is a sect.[1] From a quotation given later on by
Sextus from Aenesidemus, we know that the latter used the term
[Greek: agogê].[2] Sextus gives also the other titles, so well
known as having been applied to Scepticism, namely, [Greek:
zêtêtikê], [Greek: ephektikê], and [Greek: aporêtikê].[3] The
[Greek: dunamis][4] of Scepticism is to oppose the things of
sense and intellect in every possible way to each other, and
through the equal weight of things opposed, or [Greek:
isostheneia], to reach first the state of suspension of
judgement, and afterwards ataraxia, or "repose and tranquillity
of soul."[5] The purpose of Scepticism is then the hope of
ataraxia, and its origin was in the troubled state of mind
induced by the inequality of things, and uncertainty in regard
to the truth. Therefore, says Sextus, men of the greatest talent
began the Sceptical system by placing in opposition to every
argument an equal one, thus leading to a philosophical system
without a dogma, for the Sceptic claims that he has no dogma.[6]
The Sceptic is never supposed to state a decided opinion, but
only to say what appears to him. Even the Sceptical formulae,