 In (1979 [1997]), Frede is predominantly concerned with the skeptic’s reply to the Apraxia Charge. In (1984 [1997]) his focus is on skeptical pronouncements such as “nothing can be known.” His distinction between two kinds of assent, and accordingly two kinds of belief, is explored with respect to such sentences. Frede writes that “[t]o be left with the impression or thought that p […] does not involve the further thought that it is true that p” (133). This is the sense in which, on his interpretation, the skeptic might think “nothing is known.” The thought counts as a belief, but not as a claim that, in actual fact, nothing is known by anybody. Contrary to Frede’s interpretation, one might argue that to believe simply is to hold true, at least according to the notions of belief that the skeptics invoke in discussions with their contemporary critics (Vogt 2012b). It is thus not clear that Frede’s distinction is genuinely one between two kinds of beliefs (Burnyeat 1980 [1997]). Perhaps it is a distinction between two different propositional attitudes, only one of which is belief. As Striker (2001) points out, there is a danger that debates over this issue become merely terminological. We might thus draw a distinction between two issues. It is one thing to disagree with Frede on what should or should not be called belief, and another to dispute whether he identifies and characterizes a phenomenon in the skeptic’s mental life. As Frede argues, skeptics find themselves with a rather persistent thought, without having accepted it as true in actual fact. This appears to capture a core element of skepticism: the way in which the skeptic thinks such thoughts as “everything is inapprehensible.”