How We Believe: Science, Skepticism, and the Search for God, Second Edition

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We know practically nothing about Aenesidemus except that he lived sometime in the 1st Century B. This has led most scholars to suppose that Aenesidemus was a member of the Academy, probably during the period of Philo's leadership, and that his revival of Pyrrhonian skepticism was probably a reaction to Philo's tendency towards fallibilism. Although this is plausible, it makes the fact that Cicero never mentions him quite puzzling. Aenesidemus' Pyrrhonian Discourses Pyrrhoneia , like the rest of his works, have not survived, but they are summarized by a ninth century Byzantine patriarch, Photius, who is remarkable in his own right.

It is clear from his summary that he thinks very little of Aenesidemus' work. This is due to his view that Aenesidemus' skepticism makes no contribution to Christian dogma and drives from our minds the instinctive tenets of faith Bib. Nevertheless, a comparison of his summaries with the original texts that have survived reveal that Photius is a generally reliable source Wilson []. So despite his assessment of Aenesidemus' skepticism, the consensus is that he provides an accurate summary of the Pyrrhoneia.

The proper interpretation of that summary, however, is disputed. Aenesidemus was a member of Plato's Academy, apparently during the period of Philo's leadership. Growing dissatisfied with what he considered the dogmatism of the Academy, he sought to revitalize skepticism by moving back to a purer form inspired by Pyrrho.

His specific complaint against his contemporary Academics was that they confidently affirm some things, even Stoic beliefs, and unambiguously deny other things. In other words, the Academics, in Aenesidemus' view, were insufficiently impressed by our epistemic limitations. His alternative was to "determine nothing," not even the claim that he determines nothing. Instead, the Pyrrhonist says that things are no more one way than another.

This form of speech is ambiguous in a positive sense, from Aenesidemus' perspective since it neither denies nor asserts anything unconditionally. In other words, the Pyrrhonist will only assert that some property belongs to some object relative to some observer or relative to some set of circumstances.

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Thus, he will conditionally affirm some things but he will absolutely deny that any property belongs to anything in every possible circumstance. This seems to be what Aenesidemus meant by "determining nothing," for his relativized assertions say nothing definite about the nature of the object in question. Such statements take the form: it is not the case that X is by nature F. This is a simple denial that X is always and invariably F, though of course X may be F in some cases. But such statements are importantly different from those of the form: X is by nature not-F.

For these sorts of statements affirm that X is invariably not-F and that there can be no cases of X that exhibit the property F.

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The only acceptable form of expression for Aenesidemus then seems to be statements that may sometimes be false See Woddruff [] for this interpretation, also Bett The kinds of conclusion that Aenesidemus countenanced as a Pyrrhonist can more clearly be seen by considering the kinds of arguments he advanced to reach them. He apparently produced a set of skeptical argument forms, or modes, for the purpose of refuting dogmatic claims regarding the natures of things.

The first mode is designed to show that it is not reasonable to suppose that the way the world appears to us humans is more accurate than the incompatible ways it appears to other animals.

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This will force us to suspend judgment on the question of how these things are by nature, in and of themselves, insofar as we have no rational grounds on which to prefer our appearances and insofar as we are not willing to accept that something can have incompatible properties by nature. If, for example, manure appears repulsive to humans and delightful to dogs, we are unable to say that it really is, in its nature, either repulsive or delightful, or both repulsive and delightful.

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It is no more delightful than not-delightful, and no more repulsive than not-repulsive, again, in its nature. Just as the world appears in incompatible ways to members of different species, so too does it appear incompatibly to members of the same species. Thus, the second mode targets the endless disagreements among dogmatists.

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But once again, we will find no rational ground to prefer our own view of things, for if an interested party makes himself judge, we should be suspicious of the judgment he reaches, and not accept it. The third mode continues the line of reasoning developed in the first two. Just as the world appears in incompatible ways to different people, it also appears incompatibly to the different senses of one and the same person.

So, for example, painted objects seem to have spatial dimensions that are not revealed to our sense of touch. Similarly, perfume is pleasant to the nose but disgusting to the tongue. Thus, perfume is no more pleasant than not-pleasant. The fourth mode shows that differences in the emotional or physical state of the perceiver affects his perception of the world. Being in love, calm and warm, one will experience the cold wind that comes in with his beloved quite differently than if he is angry and cold. We are unable to adjudicate between these incompatible experiences of the cold wind because we have no rational grounds on which to prefer our experience in one set of circumstances to our experience in another.

One might say that we should give preference to the experiences of those who are healthy, sane and calm as that is our natural state. But in response, we may employ the second mode to challenge the notion of a single, healthy condition that is universally applicable. The fifth mode shows that differences in location and position of an observed object relative to the observer will greatly affect the way the object appears.

Here we find the oar that appears bent in water, the round tower that appears square from a distance, and the pigeon's neck that changes color as the pigeon moves. These features are independent of the observer in a way that the first four modes are not. But similar to the first four, in each case we are left without any rational grounds on which to prefer some particular location or position over another.

Why should we suppose, for example, that the pigeon's neck is really green rather than blue? And if we should propose some proof, or theory, in support of it being really blue, we will have to face the skeptic's demand for further justification of that theory, which will set off an infinite regress. The sixth mode claims that nothing can be experienced in its simple purity but is always experienced as mixed together with other things, either internally in its composition or externally in the medium in which it is perceived.

This being the case, we are unable to ever experience the nature of things, and thus are unable to ever say what that nature is. The seventh mode appeals to the way different effects are produced by altering the quantity and proportions of things. For example, too much wine is debilitating but the right amount is fortifying.

Similarly, a pile of sand appears smooth, but individual grains appear rough. Thus, we are led to conclude that wine is no more debilitating than fortifying and sand is no more smooth than rough, in their natures. The eighth mode, from relativity, is a paradigm for the whole set of modes. It seeks to show, in general, that something appears to have the property F only relative to certain features of the perceiving subject or relative to certain features of the object. And, once again, insofar as we are unable to prefer one set of circumstances to another with respect to the nature of the object, we must suspend judgment about those natures.

The ninth modes points out that the frequency of encountering a thing affects the way that thing appears to us. If we see something that we believe to be rare it will appear more valuable.

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And when we encounter some beautiful thing for the first time it will seem more beautiful or striking than it appears after we become familiar with it. Thus, we must conclude, for example, that a diamond is no more valuable than worthless. Finally, the tenth mode, which bears on ethics, appeals to differences in customs and law, and in general, to differences in the ways we evaluate the world. For some, homosexuality is acceptable and good, and to others it is unacceptable and bad. In and of itself, homosexuality is neither good nor bad, but only relative to some way of evaluating the world.

And again, since we are unable to prefer one set of values to another, we are led to the conclusion that we must suspend judgment, this time with respect to the intrinsic value of things. In each of these modes, Aenesidemus seems to be advancing a sort of relativism: we may only say that some object X has property F relative to some observer or set of circumstances, and not absolutely. Thus his skepticism is directed exclusively at a version of Essentialism; in this case, the view that some object has property F in any and every circumstance. A further question is whether Aenesidemus intends his attack on Essentialism to be ontological or epistemological.

If it is epistemological, then he is claiming that we simply cannot know what the nature or essence of some thing is, or even whether it has one. This seems most likely to have been Aenesidemus' position since Photius' summary begins with the remark that the overall aim of the Pyrrhoneia is to show that there is no firm basis for cognition. Similarly, the modes seem to be exclusively epistemological insofar as they compel us to suspend judgment; they are clearly designed to force the recognition that no perspective can be rationally preferred to any other with respect to real natures, or essences.

By contrast, the ontological view that there are no essences, is not compatible with suspending judgment on the question. We do not have enough evidence to determine precisely why Aenesidemus found inspiration in Pyrrho. One important point, however, is that they both promote a connection between tranquility and an acceptance of our epistemic limitations see Bett [] for an elaboration of this view. Diogenes Laertius attributes the view to both Anesidemus and the followers of Timon that as a result of suspending judgment, freedom from disturbance ataraxia will follow as a shadow DL 9.

Similarly, Photius reports Aenesidemus' view that those who follow the philosophy of Pyrrho will be happy, whereas by contrast, the dogmatists will wear themselves out in futile and ceaseless theorizing Bib.

Although there seem to be important differences in what Pyrrho and Aenesidemus understood by our epistemic limitations, they both promoted tranquility as the goal, or at least end product. In general terms the idea is clear enough: the way to a happy, tranquil existence is to live in accordance with how things seem, including especially our evaluative impressions of the world.

We know very little about Sextus Empiricus, aside from the fact that he was a physician. He may have been alive as early as the 2nd Century C. We cannot be certain as to where he lived, or where he practiced medicine, or where he taught, if indeed he did teach. In addition to his philosophical books, he also wrote some medical treatises referred to at M 7.