This article discusses contemporary response to the epistemic regress problem or Agrippa's trilemma. The epistemic regress problem is considered the most crucial in the entire theory of knowledge and it is a major concern for many contemporary epistemologists. However, only two of the three alternative solutions have been developed in any detail, foundationalism and coherentism. Infinitism was not seriously considered as a solution because of the finite-mind objection. This article also provides a brief evaluation of foundationalism, emergent coherentism, and infinitism.

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.

A main epistemic problematic, found already in Aristotle’s Posterior Analytics, presents a threefold choice on how a belief may be justified: either through infinitely regressive reasoning, or through circular reasoning, or through reasoning resting ultimately on some foundation. Aristotle himself apparently takes the foundationalist option when he argues that rational intuition is a foundational source of scientific knowledge. The five modes of Agrippa, which pertain to knowledge generally, again pose the same problematic, the “Pyrrhonian” problematic. And here Galen and the (...) Stoics also opt for foundations. Sections I and II below explore that foundationalist option. Section III draws some lessons. And Section IV uses these to interpret Descartes. I argue that Descartes shows us the way beyond the Pyrrhonian problematic, although his way is not that traditionally attributed to him. On these basic issues of epistemology, Descartes is no Cartesian. (shrink)

Scepticism, a philosophical tradition that casts doubt on our ability to gain knowledge of the world and suggests suspending judgment in the face of uncertainty, has been influential since its beginnings in ancient Greece. Harald Thorsrud provides an engaging, rigorous introduction to the central themes, arguments, and general concerns of ancient Scepticism, from its beginnings with Pyrrho of Elis to the writings of Sextus Empiricus in the second century A.D. Thorsrud explores the differences among Sceptics and examines in particular the (...) separation of the Scepticism of Pyrrho from its later form—Academic Scepticism—the result of its ideas being introduced into Plato's Academy in the third century B.C. Steering an even course through the many differences of scholarly opinion surrounding Scepticism, the book also provides a balanced appraisal of the philosophy's enduring significance by showing why it remains so interesting and how ancient interpretations differ from modern ones. _Copub: Acumen Publishing Limited _. (shrink)

A study of Pyrrhonean scepticism, consisting of a new translation of Sextus Empiricus' Outlines of Pyrrhonism, accompanied by an analytic introduction and an in-depth, section-by-section commentary - the first of its kind available.

PYRRHONIAN SCEPTICISM, as presented in the writings of Sextus Empiricus, differs in various ways from the forms of scepticism that continue to be of such central concern to modern philosophers. Two differences stand out immediately. One is Pyrrhonism's practical orientation. For Sextus, scepticism is a way of life in which suspension of judgment leads to the peace of mind the sceptic identifies with happiness. The other is the puzzling failure on the part of the Pyrrhonists, along with all other ancient (...) sceptics, to formulate the sceptical problem that many modern and contemporary philosophers regard as fundamental and paradigmatic: the problem of our knowledge of the external world. (shrink)

In this paper I take a closer look at Sextus Empiricus’ arguments in his Outlines of Pyrrhonism I.25-30 and try to make sense of his account of Skepticism as a goal-directed philosophy. I argue that Sextus fails to mount a convincing case for the view that tranquility, rather than suspension of judgment, is the ultimate goal of his inquiries.

Scepticism has been one of the standard problems of epistemology in modern times. It takes various forms – the most general one being the thesis that knowledge is impossible; but equally prominent are such versions as the notorious doubt about the existence of an external world, inaugurated by Descartes'Meditations, or doubts about the existence of objective values. Philosophers who undertake to refute scepticism – still a very popular exercise – try to show that knowledge is possible after all, or to (...) prove the existence of an external world, and so on. Sceptics, generally speaking, are seen as radical doubters – philosophers who call into question assumptions that are usually taken for granted by ordinary people as well as by other philosophers. Those doubts have to be refuted by showing that they are in some way unjustified. (shrink)

_The Sceptics_ is the first comprehensive, up-to-date treatment of Greek scepticism, from the beginnings of epistemology with Xenophanes, to the final full development of Pyrrhonism as presented in the work of Sextus Empiricus. Tracing the evolution of scepticism from 500 B.C to A.D 200, this clear and rigorous analysis presents the arguments of the Greek sceptics in their historical context and provides an in-depth study of the various strands of the sceptical tradition.

Alan Bailey offers a clear and vigorous exposition and defence of the philosophy of Sextus Empiricus, one of the most influential of ancient thinkers, the father of philosophical scepticism. The subsequent sceptical tradition in philosophy has not done justice to Sextus: his views stand up today as remarkably insightful, offering a fruitful way to approach issues of knowledge, understanding, belief, and rationality. Bailey's refreshing presentation of Sextus to a modern philosophical readership rescues scepticism from the sceptics.

Sextus Empiricus présente le scepticisme néo-pyrrhonien comme une philosophie qui cherche la vérité (PH I, 1-3). Il est difficile de le croire, pourtant, lorsque l ’ on étudie les longues séries d ’ arguments qu ’ il met en opposition afin de produire l ’ isosthénie, la force égale des arguments, qui amène à la suspension du jugement. Comment faut-il interpréter ce qui pourrait apparaître comme un décalage entre la théorie et la pratique du scepticisme? Plutôt que de conclure à (...) l ’ inconséquence du scepticisme, (i) l ’ article se propose de reprendre à nouveaux frais les passages où Sextus présente le scepticisme comme une recherche de la vérité. Pour ce faire, il faut d ’ une part (ii) lier cette présentation à l ’ opération de différenciation entre le scepticisme de la Nouvelle Académie et celui des néo-pyrrhoniens ; d ’ autre part (iii) revenir sur la pratique du scepticisme par les néo-pyrrhoniens. Loin d ’ être une recherche de la vérité, le pyrrhonisme présenté par Sextus Empiricus recherche l ’ incertitude à l ’ origine du bonheur sceptique. (shrink)