 Scholars have asked whether it is a problem for skepticism if the Ten Modes appear ‘systematic’ (Sedley 2015). A set of arguments that aims to be complete, covering domains according to a standardized pattern, may appear to be out of tune with the skeptic’s presumed mode of investigation. Purportedly, skeptics think through given questions as they arise, arriving at suspension of judgment in a piecemeal fashion. If this self-description is to be taken at face value, then modes of generating suspension of judgment across the board may appear problematic. In this respect, Diogenes Laertius’ report of the Ten Modes may be superior to Sextus’ account. Diogenes begins with a remark that suggests that skeptics pick up where other philosophers have already begun to make an argument (9.78–9). Other philosophers have collected, presumably, ways in which ‘we are persuaded’, say, because things regularly appear the same way. Now the skeptics, as it were in response to this, add a collection of further cases, where things do not appear the same way to different cognizers. If this is the dialectical set-up, the Ten Modes may not be ‘systematic’ in ways that harm skepticism. They may co-opt the patterns of dogmatic reports about cases where appearances are stable (Sedley 2015).