Sextus Empiricus: The Modes 325
than to labour away on each individual catch, in the same way tt ts
much more elegant to provide one common counter-argument against
all [dogmas] than to get entangled in the particulars.The Modes
Sextus PH 1.35-163 (selections) [III-35]
- In order to acquire a more precise notion of the oppositions, I
shall also add the modes by means of which we conclude to suspension
of judgement, not committing myself either as to their number or their
power. For they may be unsound and there may be more than I am
about to relate.
Ch. xiv The Ten Modes - The older sceptics traditionally taught ten modes by means of
which we seem to conclude to suspension of judgement; they also call
them arguments and topics. They are as follows. [1] The first employs
the variations among animals; [2] the second employs the differences
among men; [3] the third employs the different conditions of the sense
organs; [4] the fourth employs circumstances; [5] the fifth employs posi-
tions and distances and places; 37. [6] the sixth employs mixtures; [7]
the seventh employs the quantities and structures of external objects; [8]
the eighth employs relativity; [9] the ninth employs [the fact of] constant
or rare occurrences; [10] the tenth employs the practices [of ordinary
life], laws, belief in myths and dogmatic suppositions. 38. This order is
used merely for exposition.
There are three modes which are more general than these: based on
him who judges, on the object judged, and on both. The first four are
subordinate to the mode based on him who judges (for that which judges
is either an animal or a man or a sense or is in some circumstance); the
seventh and the tenththe one based on the object judged;
and the fifth, sixth, eighth and ninth are based on [the mode involving]
both. 39. Again, these three [superordinate modes] are referred to the
relativity mode. So the relativity mode is most general, the three are
specific and the ten are subordinate. So much, plausibly enough, for their
number. Let us say the following about their power. - [1] The first argument, as we said, is that according to which,
because of the differences among animals, [all do not] receive the same
presentations from the same objects. We infer this from the differences
in their modes of generation and from the various constitutions of their
bodies. 41. As to their generations, some animals come to be without