 These are important steps away from the non-theological ancient construal of skepticism. The theological premises of early modern skepticism are not only foreign to ancient debates; they would be seen as misguided. From the Hellenistic point of view, theology is part of physics. An account of god is part of an account of the natural world (as such, it is unrecognizable as ‘theology’ from the point of view of later theologies). Human beings and their cognitive faculties are natural parts of a natural world. They are organic and functional parts, interconnected with the other parts of the large whole which the universe is. A mind-world-gap (of the kind envisaged in the Cartesian tradition) is inconceivable. Each ‘mind,’ and that is, rational soul, is an integrated physical part of the physical world. Like a part of a complex organism, it would not exist were it not for the interrelations it has with the other parts. A physiological account of the mind makes the stark divide between mind and world that figures in early modern skepticism unimaginable.