 When explaining in PH 1.13 how the skeptic does not dogmatize, Sextus may have a particular issue in mind: that some skeptical formulae look like doctrines, and have traditionally been turned against themselves due to their dogmatic surface-structure. For example, “all things are indeterminate” looks like a straightforward dogmatic statement. There is a long history of skeptical attempts to explain the nature of such pronouncements so that they no longer undermine themselves. Sextus arguably mentions several solutions to this problem (PH 1.13–15 and 1.187–209; cf. Pellegrin 2010). In PH 1.15, Sextus identifies the following as his main point: the skeptic merely reports what appears to them. Along these lines, Sextus calls indeterminacy an affection of thought (pathos dianoias; PH 1.198), a state that the utterance “all things are indeterminate” aims to capture. The other solution mentioned in PH 1.14–15 is somewhat more problematic: the skeptical formulae cancel themselves out. That is, one can say them and convey something through them. But then, once one has made a point, they as it were turn back upon themselves and eat themselves up—as fire first burns combustible materials and then destroys itself. This idea became famous through another comparison Sextus uses (invoked by Wittgenstein 1922, 6.54): the skeptical pronouncements are like a ladder that one climbs up; once one is on top, one can throw the ladder away (M 8.481). Scholars disagree on whether Sextus in some sense admits that these statements are self-refuting (McPherran 1987), or whether he defuses their self-refutational structure (Castagnoli 2010, III.14).