 Sextus does however offer his skeptical practice as a corrective to the dogmatists’ misleading path to eudaimonia: it is not possible to be happy while supposing things are good or bad by nature (M XI 130, 144). It is the person who suspends judgment that enjoys the most complete happiness (M XI 160, 140). It is important to observe that Sextus proposes his skeptical practice as an alternative to dogmatic theories. For the Skeptic makes no commitments, or even assertions, regarding the supposedly objective conditions that are supposed by other philosophers to underlie our natural, human telos. Accordingly, some have objected that the kind of tranquility and happiness that the Skeptic enjoys could just as well be produced through pharmacology or, we might add, Experience Machines. More generally speaking, the objection is that skeptical tranquility and happiness comes at a cost we should not be willing to pay. By refusing to accept the world is ever as it appears, the Skeptic becomes a detached, passive spectator, undisturbed by any of the thoughts that pass through his mind. Such detachment might seem to threaten his ability to care about other people as he observes all that happens to them with the same tranquil indifference. Also, he would seem to be at best a moral conformist, unable or at least unwilling to engage in any moral deliberation, either hypothetically or as a means to directly address a pressing moral issue.