 While Porchat’s studies on skepticism (all but one, Porchat Pereira 2013, collected in his 2007 book) bear almost exclusively on the Pyrrhonism expounded in the extant works of the second-century physician Sextus Empiricus, de Olaso’s are concerned not only with Sextus’s Pyrrhonism (de Olaso 1983, 1988, 1992), but also with Hume’s and Leibniz’s discussions of skepticism, particularly in its Pyrrhonian variety (de Olaso 1974, 1977, 1978, 1980, 1984). Towards the very end of his life, de Olaso’s writings focused on epistemology as practiced in the analytic tradition: e.g., he offered an analysis of the concepts of certainty, knowledge, and skepticism, and of their relations, in both modern and contemporary philosophy (de Olaso 1999), but without making an original contribution to the present-day debates on those issues. While Porchat considered himself a skeptic, de Olaso did not, adopting a much more critical approach to skepticism. We will here focus on Porchat both because he claimed to adopt a neo-Pyrrhonian stance and particularly because it has been said that his writings offer significant epistemological reflections on skepticism. However, first, when discussing ancient Pyrrhonism in his published work, he seldom touches on, or proposes solutions to, the most complex interpretive and philosophical questions posed by Sextus’s presentation of Pyrrhonism, and he cursorily engages with only a tiny part of the vast specialist literature. We make this remark because some of those questions extensively discussed in the secondary literature concern intriguing epistemological problems: e.g., the epistemic challenge posed by the Five Modes of Agrippa, the attack on the criterion of truth, the Pyrrhonist’s stance on the standards of justification and norms of rationality, and the possibility of skeptical inquiry. And secondly, when proposing his neo-Pyrrhonism, he completely disregards the hundreds of epistemological studies on skepticism in general or on Pyrrhonism in particular published especially since the late 1970s. The reason is simply that Porchat does not engage in any systematic discussion of epistemological matters. (For a different appraisal of Porchat’s work, see Smith &amp; Bueno 2016 and Smith 2018.)