Filip Grgic

According to the objection of inactivity (apraxia), the skeptics cannot live their skepticism, since any attempt to apply it to everyday life would result in total inactivity, while any action they would perform qua skeptics would be a sign that they abandoned their skepticism. In this paper I discuss the ancient Pyrrhonists’ response to the objection as is presented in the writings of Sextus Empiricus. Sextus argues that the Pyrrhonists are immune to the apraxia objection because it is based on the misunderstanding of their position, that is, on the wrong assumption that they live in accordance with philosophical logos. To live in accordance with philosophical logos includes two things. First, it includes the idea that one should apply one’s philosophical tenets, concepts and recommendations to ordinary human life and use it as a practical guide. However, the only item that survives skeptical philosophy, appearance, is not used in this way: its role as criterion of action is different. Second, it includes the idea that ordinary human life can be, and should be, described in philosophical terms. However, the skeptics refuse to describe their actions in philosophical terms. More specifically, they refuse to describe their actions in terms of beliefs: from the Pyrrhonists’ point of view, the question “Do you have beliefs?” is misplaced, since any answer to it, affirmative or negative, is as credible as any other, since it is about something non-evident.

In Meno 80d5-e5, we find two sets of objections concerning the possibility of inquiry in the absence of knowledge: the so-called Meno's paradox and the eristic arguments. This essay first shows that the eristic argument is not simply a restatement of Meno's paradox, but instead an objection of a completely different kind: Meno's paradox concerns not inquiry as such, but rather Socrates' inquiry into virtue as is pursued in the first part of the Meno, whereas the eristic argument indicates a manner in which Meno's paradox can be generalized. This implies that they cannot be resolved by the same argument. It is then argued that the theory of recollection, as presented in Socrates' experiment with the slave, cannot resolve Meno's paradox, its target being only the eristic argument. Only the hypothetical method of inquiry is the effective answer to Meno's paradox. Finally, this essay contends that, contrary to what the text might suggest, Socrates, by introducing the hypothetical method, does not abandon his principle that knowing what something is precedes knowing what something is like.

Aristotle's notion of experience plays an important role in his epistemology as the link between perception and memory on the one side, and higher cognitive capacities on the other side. However, Aristotle does not say much about it, and what he does say seems inconsistent. Notably, some passages suggest that it is a non-rational capacity, others that it is a rational capacity and that it provides the principles of science. This paper presents a unitary account of experience. It explains how experience grows from perception and memory into a rational capacity, and in what way it provides the principles.

Sextus Empiricus portrays the Pyrrhonian sceptics in two radically different ways. On the one hand, he describes them as inquirers or examiners, and insists that what distinguishes them from all the other philosophical schools is their persistent engagement in inquiry. On the other hand, he insists that the main feature of Pyrrhonian attitude is suspension of judgement about everything. Many have argued that a consistent account of Sextan scepticism as both investigative and suspensive is not possible. The main obstacle to characterizing Pyrrhonism as both investigative and suspensive is the fact that it seems that the mature sceptics, after they have suspended judgement and thus reached tranquillity, have no motivation for further inquiry. Any inquiry they seem to be interested in after they have suspended judgement is the refutation of beliefs needed for maintaining tranquillity. I try to show that the mature sceptics' removal of distress does not ipso facto mean removal of the desire for knowledge. This is because distress is not just a matter of unsatisfied desire, but of belief that one of the opposed appearances must be true, or, more generally, of belief that the truth is the only worthwhile epistemic goal. Having abandoned this belief, the sceptics can still engage in philosophical inquiries. This is because Sextus does not assume that philosophy is the search for truth: it is so only for the dogmatists. In a more general sense, applicable to the sceptics as well, philosophy is just an inquiry into certain things, and for the sceptics, its epistemic goal is still open

Abstract: In this paper I discuss Sextus Empiricus' response to the dogmatists' objection that the skeptics cannot inquire into philosophical theories and at the same time suspend judgment about everything. I argue that his strategy consists in putting the burden of proof on the dogmatists: it is they, and not the skeptics, who must justify the claim to be able to inquire into the nature of things. Sextus' arguments purport to show that if we consider the dogmatists' inquiry, we should conclude either that it is impossible or that it does not supply the skeptics with satisfactory starting-points for further inquiry.

This paper is an analysis of Aristotle's "Nicomachean Ethics 7.3." Aristotle's discussion in this chapter is motivated by the Socratic doctrine, elaborated in Plato's "Protagoras," according to which it is impossible to know what is good and act against this knowledge. Aristotle wants to rebut this doctrine and show that there is a sense of "know" such that this is possible. I argue that this is all that he wants to do in EN 7.3, and that his discussion is not meant to provide an explanation of akrasia, as is usually supposed by commentators. Since the akratic knows that the action she is performing is not good for her, and actions are particulars, the akratic's knowledge is about a particular. I argue that Aristotle's discussion in EN 7.3 adds strength to the idea that knowledge of a particular is explainable only in terms of knowledge of a universal. More determinately, knowledge of a particular is explainable in terms of the actualization or use of knowledge of a universal, and such an actualization is in turn explainable by means of the syllogistic form. Thus, I argue that syllogisms in 7.3 (esp. at 1146 35-1147 10) are not "practical syllogisms", but that their function is epistemological: they are meant to reveal the structure and content of the akratic's knowledge, not to explain her actions