Pyrrhonism, or Pyrrhonian skepticism, was a school of skepticism founded by Aenesidemus in the 1st century BC and recorded by Sextus Empiricus in the late 2nd century or early 3rd century AD. It was named after Pyrrho, a philosopher
who lived from c. 360 to c. 270 BC, although the relationship between
the philosophy of the school and that of the historical figure is murky.
A revival of the use of the term occurred during the 17th century.[citation needed]
History
Whereas academic skepticism, with Carneades as its most famous adherent, claims that "Nothing can be known, not even this", Pyrrhonian skeptics withhold any assent with regard to non-evident propositions and remain in a state of perpetual inquiry. They disputed the possibility of attaining truth by sensory apprehension, reason, or the two combined, and thence inferred the need for total suspension of judgment (epoché) on things.[2] A Pyrrhonist tries to make the arguments of both sides as strong as possible. Then he asks himself if there is any reason to prefer one side to the other. And if not, he suspends belief in either side. According to them, even the statement that nothing can be known is dogmatic. They thus attempted to make their skepticism universal, and to escape the reproach of basing it upon a fresh dogmatism.[3] Mental imperturbability (ataraxia) was the result to be attained by cultivating such a frame of mind.[3] As in Stoicism and Epicureanism, the happiness or satisfaction of the individual was the goal of life, and all three philosophies placed it in tranquility or indifference.[3] According to the Pyrrhonists, it is our opinions or unwarranted judgments about things which turn them into desires, painful effort, and disappointment.[3] From all this a person is delivered who abstains from judging one state to be preferable to another.[3] But, as complete inactivity would have been synonymous with death, the skeptic, while retaining his consciousness of the complete uncertainty enveloping every step, might follow custom (or nature) in the ordinary affairs of life.[3]
History
Ancient Pyrrhonism
Pyrrho of Elis (365-275 BCE) is usually credited with founding the “school” of skepticism. He traveled to India and studied with the “gymnosophists” (naked lovers of wisdom), which could have been any number of Indian sects. From there, he brought back the idea that nothing can be known for certain. The senses are easily fooled, and reason follows too easily our desires.[1] Pyrrhonism was a school of skepticism founded by his follower Aenesidemus in the first century BCE and recorded by Sextus Empiricus in the late 2nd century or early 3rd century CE. Subsequently, in the "New Academy" Arcesilaus (c. 315-241 BCE) and Carneades (c. 213-129 BCE) developed more theoretical perspectives by which conceptions of absolute truth and falsity were refuted as uncertain. Carneades criticized the views of the Dogmatists, especially supporters of Stoicism, asserting that absolute certainty of knowledge is impossible. Sextus Empiricus (c. CE 200), the main authority for Greek skepticism, developed the position further, incorporating aspects of empiricism into the basis for asserting knowledge.Whereas academic skepticism, with Carneades as its most famous adherent, claims that "Nothing can be known, not even this", Pyrrhonian skeptics withhold any assent with regard to non-evident propositions and remain in a state of perpetual inquiry. They disputed the possibility of attaining truth by sensory apprehension, reason, or the two combined, and thence inferred the need for total suspension of judgment (epoché) on things.[2] A Pyrrhonist tries to make the arguments of both sides as strong as possible. Then he asks himself if there is any reason to prefer one side to the other. And if not, he suspends belief in either side. According to them, even the statement that nothing can be known is dogmatic. They thus attempted to make their skepticism universal, and to escape the reproach of basing it upon a fresh dogmatism.[3] Mental imperturbability (ataraxia) was the result to be attained by cultivating such a frame of mind.[3] As in Stoicism and Epicureanism, the happiness or satisfaction of the individual was the goal of life, and all three philosophies placed it in tranquility or indifference.[3] According to the Pyrrhonists, it is our opinions or unwarranted judgments about things which turn them into desires, painful effort, and disappointment.[3] From all this a person is delivered who abstains from judging one state to be preferable to another.[3] But, as complete inactivity would have been synonymous with death, the skeptic, while retaining his consciousness of the complete uncertainty enveloping every step, might follow custom (or nature) in the ordinary affairs of life.[3]