 Some of the distinctness of ancient skepticism lies in the fact that it is developed by philosophers who genuinely think of themselves as skeptics. In later epistemology, skepticism is largely construed from the outside. In particular, early modern skepticism is, for the most part, conceived by philosophers who aim to refute it. But ancient skepticism is explored by skeptics, and that is, by philosophers who intend their lives to be reflective of their philosophy (Cooper 2012 ch. 5.5–7; Bett 2013b). Socrates raises the challenge that it might be truly bad (for one’s life, for the state of one’s soul, and so on) to base one’s actions on unexamined beliefs. For all one knows, these beliefs could be false, and without investigation, one does not even aim to rid oneself of false belief, which is admittedly a bad thing for one’s soul. Only an examined life is worth living (Cooper 2007). Once we take this challenge seriously, as the ancient skeptics do, we embark on a kind of investigation that is seen as directly relevant to our lives. Our beliefs are assumed, at this pre-skeptical phase, to be guiding our actions. Confidence in unexamined views seems misplaced. Others regularly disagree with us. In favor of each view, some arguments can be adduced, some practices invoked, some experiences cited. These conflicting arguments, practices and experiences need to be examined. But that just raises further views that are in conflict. As a consequence, suspension of judgment on every such question looks rationally mandatory. But it is also rational to persist in investigation. The skeptic is committed to a search for the truth, on virtually all questions, even if this search repeatedly and predictably leads to suspension of judgment (Cooper 2012).