Quotes about the 10 modes of skepticism

When people search for something, the likely outcome is that either they find it or, not finding it, they accept that it cannot be found, or they continue to search. So also in the case of what is sought in philosophy, I think, some people have claimed to have found the truth, others have asserted that it cannot be apprehended, and others are still searching. Those who think that they have found it are the Dogmatists, properly so called — for example, the followers of Aristotle and Epicurus, the Stoics, and certain others. The followers of Clitomachus and Carneades, as well as other Academics, have asserted that it cannot be apprehended. The Skeptics [skeptikoi] continue to search [i.e., investigate]. (PH 1.1-3, Mates)

Broadly speaking, this [suspension of judgement about all things] comes about because of the setting of things in opposition. We oppose either appearances to appearances, or ideas to ideas, or appearances to ideas. We oppose appearances to appearances when we say “The same tower seems round from a distance but square from near by.” We oppose ideas to ideas when someone establishes the existence of providence from the orderliness of the things in the heavens and we oppose to this the frequency with which the good fare badly and the bad prosper, thereby deducing the non-existence of providence. We oppose ideas to appearances in the way in which Anaxagoras opposed to snow’s being white the consideration: snow is water, and water is black, therefore snow is black too. On a different scheme, we oppose sometimes present things to present things, but sometimes present things to past and future things… (PH 1.31-5, Long & Sedley)

He [Pyrrho] himself has left nothing in writing, but this pupil Timon says that whoever wants to be happy must consider these three questions: first, how are things by nature? Secondly, what attitude should we adopt towards them? Thirdly, what will be the outcome for those who have such an attitude? According to Timon, Pyrrho declared that things are equally indifferent, unmeasurable and inarbitrable. For this reason neither our sensations nor our opinions tell us truths or falsehoods. Therefore for this reason we should not put our trust in them one bit, but should be unopinionated, uncommitted and unwavering, saying concerning each individual thing that it no more is than is not, or both is and is not, or neither is nor is not. The outcome for those who actually adopt this attitude, says Timon, will be first speechlessness [aphasia], and then freedom from disturbance; and Aenesidemus says pleasure. (Eusebius, Prep. Ev. 14.18.2-5, Long & Sedley)