_General Observations on the Formulae of the Sceptics._
We have treated of a sufficient number of these formulae for 206
an outline, especially since what we have said about those
mentioned applies also to others that we have omitted. In regard
to all the Sceptical formulae, it must be understood in advance
that we do not affirm them to be absolutely true, because we say
that they can even refute themselves, since they are themselves
included in those things to which they refer, just as cathartic
medicines not only purge the body of humors, but carry off
themselves with the humors. We say then that we use these 207
formulae, not as literally making known the things for which
they are used, but loosely, and if one wishes, inaccurately. It
is not fitting for the Sceptic to dispute about words,
especially as it contributes to our purpose to say that these
formulae have no absolute meaning; their meaning is a relative
one, that is, relative to the Sceptics. Besides, it is to be 208
remembered that we do not say them about all things in general,
but about the unknown, and things that are dogmatically
investigated, and that we say what appears to us, and that we do
not express ourselves decidedly about the nature of external
objects. By this means I think that every sophism brought
against the Sceptical formulae can be overturned. We have now 209
shown the character of Scepticism by examining its idea, its
parts, its criterion and aim, and also the Tropes of [Greek:
epochê], and by treating of the Sceptical formulae. We think it
therefore appropriate to enter briefly into the distinction
between Scepticism and the nearly related schools of philosophy
in order to more clearly understand the Sceptical School. We
will begin with the philosophy of Heraclitus.