   Condemning a dogmatist’s argument for P does not involve taking into account any considerations for not-P. (Put it another way, Sextus seems to think that Pyrrhonists suspend judgment in the face of an argument for P and an opposing argument for not-P—not when they face an argument for P and considerations which undercut that argument—for this distinction in epistemology, see entries on Defeasible Reasoning and Evidence.) Third, Sextus never comes out and says that reciprocal and hypothetical arguments are actually bad arguments. In fact, strictly speaking, he doesn’t even say that infinitely regressive arguments are bad; he merely says that in such an argument, ‘we have no point from which to begin to establish anything’ (PH I 166), which could be taken as a straightforward description of what an infinitely regressive argument is, rather than philosophical condemnation of it.