THE CONTENTS OF THE FIRST BOOK OF THE PYRRHONIAN OUTLINES.

WHICH COMPRISES THE PYRRHONIAN OUTLINES, OR INSTITUTES,

BOOK I.

Chap. 1. On the primary difference between Philosophers.
2. On the arguments of the Sceptic Inquiry.
3. On its various names.
4. What is the concept of ScepsisThe Greek Scepsis means 'inquiry' or 'examination.' It is the root of our word 'Scepticism.'.
5. On the Sceptic.
6. On the principles of Scepsis.
7. Whether the Sceptic dogmatizes.
8. Whether he belongs to a sect.
9. Whether he discusses Natural Philosophy.
10. Whether he denies Appearances.
11. On the Criterion of the Sceptic Inquiry.
12. On its Goal or End.
13. On the general Modes of Scepsis.
14. On the ten Modes. These are the ten 'tropes' or ways of looking at things that lead one to suspend judgment.
15. On the five Modes.
16. On the two Modes.
17. Which Modes are used to overturn those who give causes.
18. On the Sceptic Expressions.
19. On the phrase "No more." original: ouden mallon. A core Sceptic slogan suggesting that one explanation is 'no more' likely than its opposite.
20. On AphasiaLiterally 'speechlessness' or 'non-assertion'; the state of not making definitive claims about reality..
21. On the terms "Perhaps," "It is allowed," and "It is possible."
22. On the term "I suspend judgment." original: epechō. This is the state of Epoche, the hallmark of the Sceptic.
23. On the term "I define nothing."
24. On the term "All things are undetermined."
25. On the term "All things are incomprehensible."
26. On the terms "I do not grasp" and "I do not comprehend."
27. On the phrase "To every argument an equal argument is opposed."
28. Appendices regarding the Sceptic Expressions.
29. How the Sceptic way differs from the Philosophy of Heraclitus.
30. How the Sceptic way differs from the Philosophy of Democritus.
31. How Scepsis differs from the Cyrenaic school.
32. How Scepsis differs from the way of Protagoras.
33. How Scepsis differs from the Academic Philosophy.
34. Whether Medical Empiricism is the same as Scepsis.

CHAP. I. On the highest and most general difference that exists among Philosophers.
II. On the methods of treating Sceptical Philosophy.
III. By what names the Sceptic discipline is called.
IV. What Scepsis is, and what is its definition.
V. On the Sceptic.
VI. On the principles of Scepticism.
VII. Whether the Sceptic establishes any dogmas.
VIII. Whether he has a sect.
IX. Whether he treats physiology, or the doctrine of nature.
X. Whether Sceptics do away with those things which appear manifest to the senses.
XI. On the criterion of Scepticism, or what instrument it uses for judging.
XII. What the end or goal of Scepticism may be.
XIII. On the general modes of Scepticism.
XIV. On the ten modes of EpocheSuspension of judgment..
XV. On the five modes.
XVI. On the two other modes.
XVII. By what modes those are overturned who profess to give the causes of things or opinions.
XVIII. On the Sceptic expressions.
XIX. On the expression, "No more."
XX. On Aphasia, or the abstaining from assertion.
XXI. On the expressions "Perhaps," "It is permitted," and "It is possible."
XXII. On the expression, "I withhold assent."
XXIII. On the expression, "I define nothing."
XXIV. On their saying that "All things are so constituted that they cannot be defined."
XXV. On their saying that "All things are incomprehensible."
XXVI. On the expressions "I do not conceive" and "I do not comprehend."
XXVII. On their saying that "To every reason an equal reason is given in opposition."
XXVIII. Appendix to the treatise on Sceptic expressions.
XXIX. That the Sceptic institution differs from the philosophy of Heraclitus.
XXX. In what the Sceptic discipline differs from the philosophy of Democritus.
XXXI. In what Scepsis differs from the Cyrenaic institution.
XXXII. In what Scepsis differs from the Protagorean institution.
XXXIII. In what Scepsis differs from Academic philosophy.
XXXIV. Whether medical experience is the same as Scepsis.

N O T E S.

A "On the highest"] Thus the Savile manuscript reads correctly original: peri tēs anōtatō, not as in the printed editions, "through the highest," or the Breslau manuscript, "most highest." See what Henri Estienne noted below regarding the words in Chapter 1, Section 4: "Whence it reasonably seems that the highest Philosophies are three." So also in the title of Chapter 13: "on the general modes." Section 138: "the highest kinds." Book 2, Section 205: "the highest chapters." Book 3, Section 64: "the highest assertions concerning motion." So too in Book 2, Against the Physicists, Sections 38, 45, and 276. Book 1, Against the Mathematicians, Section 26: "the double difference of bodies according to the highest degree." Section 36: "the highest graces." Section 88: "of all those in general and the highest." Section 100: "according to the highest." Book 1, Against the Logicians, Section 47: "the highest assertions." Section 364: "the highest matters." Book 2, Section 141: "a double difference according to the highest." Book 1, Against the Physicists, Section 39: "the highest reflection." Perhaps in Section 117 we should read "the highest reason" for "highest." Book 1, Against the Physicists, Section 159: "concerning the highest elements."

B "which modes"] It was poorly printed as "which of the modes," for all manuscripts read "which modes."

C "to every argument an equal argument"] This is more correctly rendered (as Henri Estienne himself admits elsewhere) as "equal reason" original: parem rationem rather than "equal speech," for Sextus expressly testifies that he understands "reason" original: logon as that which "establishes something dogmatically." Cicero says in the Lucullus, chapter 40: "In most things, the weights of contrary reasons are equal." And in the Academics, Book 1, final chapter: "so that when in the same matter equal weights of reasons were found in contrary parts, assertion might more easily be withheld from both sides."

D "the Sceptic Expressions"] Thus the Savile manuscript reads correctly original: tōn Skeptikōn Phōnōn, instead of "the Sceptic Expression" (singular) which was in the earlier edition, and the Breslau manuscript's "concerning the Sceptic Expression." In both manuscripts, the following chapter titles are formulated in these words: 29. "Whether the Sceptic way leads to the Heraclitean Philosophy." 30. "Whether the Democratean sect differs from Scepsis." 31. "Whether the Cyrenaic differs from Scepsis." 32. "Whether the Protagorean differs from Scepsis." 33. "Whether the Scepsis of the Academics differs." But for more than one reason, it is clear to me that the chapter divisions and inscriptions are not by Sextus himself. See, if you please, what is written below regarding Book 3, chapter 30.