Pyrrho, a man of fatalistic yet pragmatic wisdom, urged men to ask three questions: 1) What things are and how are they constituted? 2) How are we related to these things? 3) What ought are attitude be towards these things?
His answers? We can never know how things are, only how they appear to us. Each has his own different opinion on how we are related--thus no matter how convincing or sly, it is still a opinion, and can be refuted. And finally, we ought to suspend judgment of everything, because the only thing we do know, is that we know nothing at all.
Discovering all of this, Pyrrho advocated acatalepsia, or the impossibility of knowing things in their own nature. And drawn from this acatalepsia, Pyrrho advanced like the Epicureans, that since nothing can be known, then the wise or intelligent man's only recourse, is to adopt a attitude of ataraxia towards knowledge (the Epicureans adopt it for all of life)--that is, freedom from worry, freedom from the building of imaginary philosophical systems, epistemological arguments, etc., etc. Freedom from all of those things that philosophy is still enraptured with and debating to this very day.
Thus, I ask, if all matters of philosophy have already been solved (by Pyrrho), why bother with the linguistic games, the systems, and the pursuit?
His answers? We can never know how things are, only how they appear to us. Each has his own different opinion on how we are related--thus no matter how convincing or sly, it is still a opinion, and can be refuted. And finally, we ought to suspend judgment of everything, because the only thing we do know, is that we know nothing at all.
Discovering all of this, Pyrrho advocated acatalepsia, or the impossibility of knowing things in their own nature. And drawn from this acatalepsia, Pyrrho advanced like the Epicureans, that since nothing can be known, then the wise or intelligent man's only recourse, is to adopt a attitude of ataraxia towards knowledge (the Epicureans adopt it for all of life)--that is, freedom from worry, freedom from the building of imaginary philosophical systems, epistemological arguments, etc., etc. Freedom from all of those things that philosophy is still enraptured with and debating to this very day.
Thus, I ask, if all matters of philosophy have already been solved (by Pyrrho), why bother with the linguistic games, the systems, and the pursuit?