 Marcondes’ and Cabanchik’s concern with analytic philosophy and its relation to skepticism was truly a guide to other philosophers. The connections between skepticism and the philosophy of the later Wittgenstein have been highlighted by many scholars. Plínio Junqueira Smith (1994) tried to show the strong affinities between Wittgenstein’s later philosophy and ancient Pyrrhonism, to which Paulo Roberto Margutti (Brazil) (Pinto 1996a) offered a criticism. In the same spirit, Guadalupe Reinoso (Argentina) (2006, 2008, 2009) calls our attention to the value of skepticism in both Sextus and Wittgenstein as an ars vivendi: their criticism of language’s bewitchment, anti-theoretical perspective, and conception of philosophy as a therapy. Magdalena Holguín (Colombia) (1997) and R. Meléndez (Colombia) (2014) also analyze the relations between skepticism and Wittgenstein. Pamela Lastres (Peru) (2011) has recently been doing some promising work on Wittgenstein and Moore, but also on Pyrrhonian skepticism. It is also worth noting that Oscar Nudler (Argentina) (2010) has developed what he calls a “philosophy of the limits”, inspired both by Wittgenstein and the Socratic awareness of our ignorance, which, although not properly skeptic, is a doctrine at least closely associated with skepticism.