 Finally, in answer to the third question, we are told that the result for those who adopt the unopinionated attitude just recommended is first aphasia and then ataraxia. Ataraxia, ‘freedom from worry’, is familiar to us from later Pyrrhonism; this is said by the later Pyrrhonists to be the result of the suspension of judgement that they claimed to be able to induce. The precise sense of aphasia is less clear. Beckwith (2011) actually argues that the transmitted text is erroneous, and that we should instead read apatheia, “lack of passion”. This is an attractive suggestion; apatheia is indeed a term used not infrequently of Pyrrho’s untroubled attitude (see section 5), whereas a reference to aphasia would be unparalleled in the other evidence on Pyrrho. However, the proposal is inevitably speculative, and aphasia is a term in use in later Pyrrhonism; it seems worth trying to elucidate it on the assumption that the transmitted text is correct. It might mean ‘non-assertion’, as in Sextus—that is, a refusal to commit oneself to definite alternatives; or it might mean, more literally, ‘speechlessness’, which could in turn be taken to be an initial reaction of stunned silence to the radical position with which one has been presented (an uncomfortable reaction that is subsequently replaced by ataraxia—the passage does say that aphasia comes first and ataraxia comes later). But the decision between these two ways of understanding the term is independent of the broader interpretive issues bearing upon the passage as a whole. For some form of ‘non-assertion’ is clearly licensed by either the metaphysical or the epistemological interpretation; and on either interpretation, the view proposed might indeed render someone (initially) uncomfortable to the point of ‘speechlessness’. The important point, though, is that ataraxia is the end result; and this links back to the introductory remark to the effect that the train of thought to be summarized has the effect of making one happy.