Although the rivalry between these two Schools was great, both, nevertheless, stand on the same platform. Absolute composure of mind, freedom of the inner life from all disturbance from without, is the goal at which both aim, although they follow different methods. Hence it becomes necessary to insist on the common element as the essential aim and matter of philosophy. If the philosophic axioms of the two systems contradict one another, it may be thence inferred that the aim of both may be attained independently of any definite dogmatic view; in short, knowledge may be despaired of in order to pass from a recognition of ignorance to a general indifference to everything and to an unconditional repose of mind. Thus Scepticism is connected with Stoicism and Epicureanism, as the third chief form of the philosophy of that age. Apart from Pyrrho’s School, it is most effectually represented in the New Academy. [(2) Sceptical Schools.] [(a) Influences producing Scepticism.] [(α) Political influence of Rome.] The rise, the growth, and the conflict of these three Schools, by the side of which the older Schools have only a subordinate value, occupies the first portion of the period of post-Aristotelian philosophy, and extends from the end of the fourth to the beginning of the first century before Christ. The distinctive features of this epoch consist partly in the predominance of the above tendencies, and partly in their separate existence, without modification by intermixture. After the middle of the second century a gradual change may be observed. Greece had then become a Roman province, and the intellectual intercourse between Greece and Rome was continually on the increase. Many learned Greeks resided at Rome, frequently as the companions of families of high birth; others living in their own country, were visited by Roman pupils. Was it possible that in the face of the clearly-defined and sharply-expressed Roman character, the power and independence of the Greek intellect, already unquestionably on the decline, would assert its ancient supremacy? Or that Greeks could become the teachers of Romans without accommodating themselves to their demands, and experiencing in turn a reflex influence? Even Greek philosophy could not withdraw itself from this influence. Its creative power was long since in abeyance, and in Scepticism it had openly avowed that it could place no trust in itself. To the practical sense of a Roman no philosophical system commended itself which did not make for practical results by the shortest possible route. To him practical needs were the ultimate standard of truth. Little did he care for strict logic and argumentative accuracy in scientific procedure. Differences of schools, so long as they had no practical bearing, were for him of no importance. No wonder that Greek philosophy, touched by the breath of Rome, lent itself to Eclecticism! [(β) Intellectual influence of Alexandria.]