Pyrrhonic Sketches, Chapter 15, translation by Mary Mills Patrick
The later Sceptics, however, teach the following five Tropes of ἐποχή: first, the one based upon contradiction; second, the regressus in infinitum; third, relation; fourth, the hypothetical; fifth, the circulus in probando. The one based upon contradiction is the one from which we find, that in reference to the thing put before us for investigation, a position has been developed which is impossible to be judged, either practically, or theoretically, and therefore, as we are not able to either accept or reject anything, we end in suspending the judgment. The one based upon the regressus in infinitum is that in which we say that the proof brought forward for the thing set before us calls for another proof, and that one another, and so on to infinity, so that, not having anything from which to begin the reasoning, the suspension of judgment follows. The one based upon relation, as we have said before, is that one in which the object appears of this kind or that kind, as related to the judge and to the things regarded together with it, but we suspend our judgment as to what it is in reality. The one based upon hypothesis is illustrated by the Dogmatics, when in the regressus in infinitum they begin from something that they do not found on reason, but which they simply take for granted without proof. The Trope, circulus in probando, arises when the thing which ought to prove the thing sought for, needs to be sustained by the thing sought for, and as we are unable to take the one for the proof of the other, we suspend our judgment in regard to both. Now we shall briefly show that it is possible to refer every thing under investigation to one or another of these Tropes, as follows: the thing before us is either sensible or intellectual; difference of opinion exists, however, as to what it is in itself, for some say that only the things of sense are true, others, only those belonging to the understanding, and others say that some things of sense, and some of thought, are true. Now, will it be said that this difference of opinion can be judged or cannot be judged? If it cannot be judged, then we have the result necessarily of suspension of judgment, because it is impossible to express opinion in regard to things about which a difference of opinion exists which cannot be judged. If it can be judged, then we ask how it is to be judged? For example, the sensible, for we shall limit the argument first to this—Is it to be judged by sensible or by intellectual standards? For if it is to be judged by a sensible one, since we are in doubt about the sensible, that will also need something else to sustain it; and if that proof is also something sensible, something else will again be necessary to prove it, and so on in infinitum. If, on the contrary, the sensible must be judged by something intellectual, as there is disagreement in regard to the intellectual, this intellectual thing will require also judgment and proof. Now, how is it to be proved? If by something intellectual, it will likewise be thrown into infinitum; if by something sensible, as the intellectual has been taken for the proof of the sensible, and the sensible has been taken for that of the intellectual, the circulus in probando is introduced. If, however, in order to escape from this, the one who is speaking to us expects us to take something for granted which has not been proved, in order to prove what follows, the hypothetical Trope is introduced, which provides no way of escape. For if the one who makes the hypothesis is worthy of confidence, we should in every case be no less worthy of confidence in making a contrary hypothesis. If the one who makes the assumption assumes something true, he makes it suspicious by using it as a hypothesis, and not as an established fact; if it is false, the foundation of the reasoning is unsound. If a hypothesis is any help towards a trustworthy result, let the thing in question itself be assumed, and not something else, by which, forsooth, one would establish the thing under discussion. If it is absurd to assume the thing questioned, it is also absurd to assume that upon which it rests. That all things belonging to the senses are also in relation to something else is evident, because they are in relation to those who perceive them. It is clear then, that whatever thing of sense is brought before us, it may be easily referred to one of the five Tropes. And we come to a similar conclusion in regard to intellectual things. For if it should be said that there is a difference of opinion regarding them which cannot be judged, it will be granted that we must suspend the judgment concerning it. In case the difference of opinion can be judged, if it is judged through anything intellectual, we fall into the regressus in infinitum, and if through anything sensible into the circulus in probando; for, as the sensible is again subject to difference of opinion, and cannot be judged by the sensible on account of the regressus in infinitum, it will have need of the intellectual, just as the intellectual has need of the sensible. But he who accepts anything which is hypothetical again is absurd. Intellectual things stand also in relation, because the form in which they are expressed depends on the mind of the thinker, and, if they were in reality exactly as they are described, there would not have been any difference of opinion about them. Therefore the intellectual also is brought under the five Tropes, and consequently it is necessary to suspend the judgment altogether with regard to every thing that is brought before us. Such are the five Tropes taught by the later Sceptics. They set them forth, not to throw out the ten Tropes, but in order to put to shame the audacity of the Dogmatics in a variety of ways, by these Tropes as well as by those.
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