The question of whether the Pyrrhonist adheres to certain logical principles, criteria of justification, and inference rules is of central importance for the study of Pyrrhonism. Its significance lies in that, whereas the Pyrrhonist describes his philosophical stance and argues against the Dogmatists by means of what may be considered a rational discourse, adherence to any such principles, criteria, and rules does not seem compatible with the radical character of his skepticism. Hence, if the Pyrrhonist does endorse them, one must (...) conclude that he is inconsistent in his outlook. Despite its import, the question under consideration has not received, in the vast literature on Pyrrhonism of the past three decades, all the attention it deserves. In the present paper, I do not propose to provide a full examination of the Pyrrhonist’s attitude towards rationality, but to focus on the question of whether he endorses the law of non-contradiction (LNC). However, I will also briefly tackle the question of the Pyrrhonist’s outlook on both the canons of rational justification at work in the so-called Five Modes of Agrippa and the logical rules of inference. In addition, given that the LNC is deemed a fundamental principle of rationality, determining the Pyrrhonist’s attitude towards it will allow us to understand his general attitude towards rationality. (shrink)

The purpose of the present paper is twofold. First, to examine what beliefs, if any, underlie (a) the Pyrrhonist’s desire for ataraxia and his account of how this state may be attained, and (b) his philanthropic therapy, which seeks to induce, by argument, ejpochv and ataraxia in the Dogmatists. Second, to determine whether the Pyrrhonist’s philanthropy and his search for and attainment of ataraxia are, as scholars have generally believed, essential aspects of his stance.

Michel de Montaigne, el reconocido autor de Los ensayos, ha sido interpretado como un escéptico y, más en concreto, como un defensor del fideísmo escéptico; lectura que tiene su origen principal en la interpretación de B. Pascal. El artículo pretendereexaminar tanto la cuestión del fideísmo como la del escepticismo presente en Los ensayos, para concluir que quizá la interpretación de Pascal, que todavía perdura, se basa en un “desvío” involuntario o intencionado, pero en todo caso creativo y fértil.