 It is thus no surprise that the interpretation of Sextus’ Pyrrhonism is quite controversial. This applies in particular to the question of whether the skeptic has any beliefs, or beliefs of any kind. In the past 40 years, scholars have paid attention to this question more than to any other interpretive issue. Insofar as the texts may contain different strands of Pyrrhonian argument, exegesis is to some extent shaped by the philosophical interests we bring to the texts. Two ideas are particularly prominent here. First, some scholars find in Sextus an account of action that challenges standard ancient and modern theories of agency. These theories might portray ordinary agents as all-too-rational, as if every action involved an actively formed belief that such-and-such is good. Scholars explore how far we can draw on Sextus, asking whether a life guided by appearances (as Sextus says the skeptic’s life is) might after all be rather ordinary (Frede 1979 [1997]). Second, one might on the other hand embrace those aspects of Sextus’ texts that make Pyrrhonism look radically different from ordinary life. From this perspective, Sextus’ writings invite reflection on the question of whether it would be possible to live without belief (Burnyeat 1980 [1997]; Barnes 1982 [1997]; Burnyeat 1984 [1997]).