[1]The problem of philosophy is here proposed very nearly in the terms of Kant, but not with the positive motive, like that of the great philosopher of Germany, of evolving a system to present the truth. Yet the importance of these questions shows the originality of Pyrrho. The earnestness of Pyrrho is further shown by an example given by Diogenes. Once on being found talking to himself alone, he said, when asked the reason, that he was meditating how to become a good man ([Greek: chrestos]),[2] thus showing an entirely different spirit from anything found in Sextus' books. The explanation of his life and teachings is to be found largely in his own disposition. Such an attitude of indifference must belong to a placid nature, and cannot be entirely the result of a philosophical system, and, while it can be aimed at, it can never be perfectly imitated. One of his disciples recognised this, and said that it was necessary to have the disposition of Pyrrho in order to hold his doctrines.[3] Diogenes tells us that he was the first to advance any formulae of Scepticism,[4] but they must have been very elementary, as Pyrrho himself wrote nothing. We find no trace of formulated Tropes in Pyrrho's teachings, yet it is probable that he indicated some of the contradictions in sensation, and possibly the Tropes in some rudimentary form. Of the large number of sceptical formulae, or [Greek: phonai], the three which seem to have the oldest connection with Scepticism are the [Greek: antilogia], the [Greek: ouden horizo], and the [Greek: ou mallon].[5] We know from Diogenes that Protagoras is the authority for saying that in regard to everything there are two opposing arguments.[6] The saying "to determine nothing" is quoted from Timon's _Python_ by Diogenes,[7] and the other two mentioned are also attributed to him by Aristocles.[8] We have also in the [Greek: ou mallon] a direct connection with Democritus, although the difference in the meaning which he attributed to it is shown by Sextus.[9] So while the expression is the same, the explanation of it given by Pyrrho must have been different. It would seem probable that Pyrrho used all of these three sayings, from the account of Diogenes, and that even then they gave rise to the accusation of the Dogmatics, that simply by possessing such sayings the Sceptics dogmatised,[10] for the refutation of this used by Sextus occurs in the old account of the sayings, namely, that these formulae include also themselves in the meaning, as a cathartic removes itself together with other harmful objects.[11] [1] Compare Maccoll _Op. cit._ p. 21. [2] Diog. IX. 11, 64. [3] Diog. IX. 11, 70, 64. [4] Diog. IX. 11, 69; IX. 11, 61. [5] _Hyp._ I. 202; Diog. IX. 8, 51; _Photius_ Bekker's ed. 280 H. [6] _Photius_ Bekker's ed. 280 H. [7] _Hyp._ I. 197; Diog. IX. 11, 76. [8] _Aristocles ap. Eusebium, Praep. Ev._ XIV. 18. [9] _Hyp._ I. 213. [10] Diog. IX. 11, 68-76.