 (vi) Language. Another approach to the question of whether the skeptic has beliefs looks at skeptical language. Sextus insists that the skeptic does not accept or reject any impression, and associates the absence of these mental acts with the fact that the skeptic does not affirm or deny anything (e.g., PH 1.4, 7, 10). Arguably, we can infer from Sextus’ account of the skeptic’s utterances what Sextus wants to say about the skeptic’s mental states and acts. That is, the question of language immediately bears on the question of belief. The report on Pyrrhonian skepticism in Diogenes Laertius is particularly instructive in this respect. Contrary to scholarly focus on belief in reconstructing skepticism, it barely mentions belief. Discussion of the skeptics’ attitudes is almost entirely conducted in terms of skeptical language and the skeptical formulae (for detailed discussion of the relevant paragraphs, DL 9.74–7, cf. Corti 2015). If Sextus is read in light of the report in DL IX, PH 1.13 may appear to be more of an isolated passage than scholarly debates imply. Sextus too devotes much space to accounts of skeptical expressions and language. It may thus be asked whether scholars should reframe discussions, and pay more attention to skeptical language then they previously have. As of now, there is one monograph on skeptical language, Corti (2009), and one approach to belief that focuses on language, Vogt (1998). Both scholars pursue further ideas put forward by Barnes (1982 [1997]), who compares the skeptic’s utterances to avowals. The skeptic lays open their state of mind, they announce or record (apangellein) it (Fine 2003a). In order to do this, the skeptic must misuse language (Burnyeat 1984 [1997]). Some strategies to avoid assertion are given in the context of the skeptical formulae (“non-assertion,” “I determine nothing,” and so on). (i) Skeptical expressions can be used as signs, which reveal a state of mind (PH 1.187). (ii) Expressions like “ou mallon” (no more) and “ouden mallon” (nowise more) can be used indifferently (in the sense of interchangeably) (PH 1.188). (iii) As is the practice in ordinary language, the skeptic can use expressions elliptically; for example “no more” for “no more this-than-that” (PH 1.188). (iv) People often use questions instead of assertions and the other way around. Similarly, “no more” can be construed as a question: “Why more this-than-that?” (v) The skeptic misuses language and uses it in a loose way (PH 1.191).