 Whether or not Sextus’ account of the skeptic’s mental life includes reflective beliefs about one’s mental states, we should note an important difference to later proposals of that kind. Later philosophers focus on the particular kind of certainty attached to reflective knowledge. Reflective knowledge is sometimes seen as a stepping-stone towards greater confidence in our cognitive powers, and our ability to also attain other kinds of knowledge. But it may not be obvious that reflective knowledge can take on this important role. In this respect, Augustine is still closer to ancient than to modern intuitions. He says that such pieces of knowledge as “I know that I think” are not what we are looking for. Augustine envisages that reflective knowledge-claims can be iterated, so that we would have infinitely many pieces of knowledge (“I know that I know that I think…”). But from his point of view, this kind of knowledge leads nowhere. When we ask whether we can have knowledge, we are interested in knowledge of the world and of God (De Trinitate 15.12).