 It should finally be pointed out that in Brazil there has been some discussion of the philosophical connections between Wittgenstein’s thought and Pyrrhonian skepticism—a comparison first made, to the best of my knowledge, by Richard Watson (1969) and Robert Fogelin (1981). Plínio Junqueira Smith (1993) has claimed that there are strong similarities between Wittgenstein’s later philosophy and the Pyrrhonism expounded in Sextus Empiricus’s surviving works. For instance, according to Smith, both reject the conception of philosophy as a theory that provides us with knowledge of the essence of things that lies beneath their surface, conceiving of it instead as an ability and a therapeutic practice whose function is negative and critical. Smith’s interpretation was later on called into question by Paulo Roberto Margutti Pinto—currently a professor at the Faculdade Jesuíta de Filosofia e Teologia—who maintained that, although there exist similarities, they are merely superficial while the differences are radical: e.g., while the Pyrrhonist accepts that there are philosophical problems to be solved, Wittgenstein dissolves them by appealing to the way in which words are used in ordinary language (Margutti Pinto 1996).