  Sextus differentiates Pyrrhonian Skepticism from the philosophy of Heraclitus (210–12), Democritus (213–14), the Cyrenaics (215) (see especially Fine 2000, 2003), and Protagoras (216–19), from Academic Skepticism (220–35) (see Striker 1981, 2010; Ioppolo 2009), and Medical Empiricism (see Allen 2010). As stated above, this last section is particularly puzzling, since Sextus, who was part of the Empiricist School of Medicine (hence his name), seems rather to align Pyrrhonian Skepticism with the Methodist School of Medicine, since the form of Empiricism associated with the Empirical school ‘makes affirmations about the inapprehensibility of unclear matters’ (PH I 236)—presumably the sorts of theory-laden affirmations which the Skeptic would not allow himself  (see 3.6 above)—whereas the Methodists adhere more to the fourfold observances of everyday life that Sextus discussed in I 21–4  (see 3.4 above). To mitigate the tension, Allen suggests that ‘Sextus’ remarks can be read as criticizing a certain tendency in Empiricism rather than an unqualified repudiation of the school’ (2010: 246), stressing that Sextus’ endorsement of Methodism is not as wholehearted as it might seem:  