 Sextus emphasizes that the skeptic is an investigator. Others either arrive at theories (dogmatism) or at claims about inapprehensibility (negative dogmatism—that the matter investigated is beyond one’s capacity to decide, and so is unknowable). But the skeptic continues to investigate (PH 1.1–4). Investigation is described as setting appearances and thoughts into opposition (PH 1.8) (Morison 2011 offers a reconstruction of skepticism that takes its starting–point from this description), and as the application of the various sets of Modes (PH 1.36–186). Skepticism does not have teachings, but it is an approach in philosophy (Smith 2022). Many of the thoughts the skeptics arrive at are expressed in the skeptical formulae (PH 1.13–15; 187–209). The starting–point (archê) of skepticism is divergency—anômalia. The proto-skeptics are disturbed by the discrepancies they encounter, and begin to investigate (PH 1.12). They hope to gain quietude by settling what is true and what is false. But then they have a surprising experience. Encountering disagreement where several views appear to be of equal weight (isostheneia), they find themselves unable to decide things, give up, and experience tranquility (ataraxia) (Striker 1990 [1996]; Nussbaum 1994). The skeptic’s end (telos) is tranquility in matters of belief (kata doxan) and moderate affection (metriopatheia) in matters that are forced upon us (PH 1.25–29). That is, skeptics can free themselves from those kinds of turmoil that come with holding beliefs. They cannot free themselves from freezing, thirst, or pain. But they suffer less than others, for they do not add the belief (prosdoxazein) that, for example, pain is bad. The skeptic must explain how, without belief (adoxastôs), they can be active. Sextus says that skeptics follow appearances, and that is, that they adhere to the fourfold ways of life (PH 1.21–24). Nature supplies them with perception and thought; necessary affections compel them (for example, thirst guides them to drink); they go along with traditions and customs; and they can do technical things by having been instructed in skills. The notion of appearances is also central to Sextus’ account of how the skeptic can speak. Without making assertions, a skeptic reports (apangellein) like a chronicler (historikôs) what appears to them now (PH 1.4).