 Consider next the notion of doubt. Doubt is often considered the hallmark of skepticism. So how can it be that ancient skepticism is not about doubt (Corti 2010, Vogt 2014a)? Insofar as ‘to doubt’ means no more than ‘to call into question,’ the ancient skeptics might be described as doubting things. However, skeptical investigation as Sextus Empiricus describes it does not involve doubt (I shall focus here on Pyrrhonism; on Cicero’s use of dubitari, see Section 3.3). Skeptics find themselves struck by the discrepancies among impressions. This experience is described as turmoil (Machuca 2019). They aim to resolve this disturbance by settling what is true and what is false among them. But investigation leads them to suspension of judgment, which brings its own peace of mind (Outlines of Skepticism [= PH] 1.25–30). Where in this account should we locate doubt? Is the initial turmoil the ancient skeptic experiences a kind of doubt? Are the ancient skeptic’s investigations a kind of doubting? Should we describe suspension of judgment as a kind of doubt? All three stages may resemble doubt, at least insofar as the ancient skeptics have not settled on answers to the questions they investigate. But all three stages are also different from doubt as it is conceived in later epistemology. The ancient skeptics do not describe themselves as making an active effort at doubting what ordinarily they would believe, as some philosophers in the Cartesian tradition have it. Instead the ancient skeptics find themselves in turmoil because of discrepancies in how things strike them. Moreover, the progression that ancient skeptics describe differs from the doubt-belief model that later thinkers tend to employ. The ancient skeptics improve their psychological condition by moving from turmoil to suspension of judgment, not by removing doubt. It seems best, then, to refrain from invoking the modern conception of doubt as at all fundamental in the reconstruction of ancient Greek skepticism.