 Here another difference may be discerned from the Pyrrhonism of Sextus Empiricus. For although Sextus certainly does not claim to have definite answers of his own concerning the nature of things, he has no qualms about engaging with his opponents in debate, or about pitting them against one another. Indeed, the Pyrrhonism of Sextus depends on a constant interplay of competing arguments on as many topics as possible. One’s suspension of judgement results from one’s experience of the ‘equal strength’ (isostheneia) of the competing considerations on all sides of a given issue; but this requires that one be regularly exposed to such competing considerations, and the works of Sextus are themselves bountiful sources for this. Sextus may agree with Pyrrho that such debates are interminable, but they have an important role in later Pyrrhonist practice nonetheless. Pyrrho’s own practice is quite different, because his ataraxia flows not from an ongoing practice of intellectual juggling, but from a conclusion about the nature of things, as reported in the Aristocles passage. As we have seen, this conclusion may be interpreted in several different ways, but however we interpret it, it is a firm view of his.