 The distinction between subjectivity and objectivity is central to modern discussions of skepticism. It is not envisaged in ancient thought. However, this does not mean that ancient philosophers do not reflect on questions relevant to this distinction. Arguably, Pyrrhonism conceives of the affections of the mind in ways that anticipate later thought about subjectivity (Fine 2003a and 2003b). Sextus describes the skeptic’s states of ‘being-appeared-to’ as affections of the mind. A skeptic can report these states in their utterances. Illustrating this point, Sextus uses expressions associated with the Cyrenaics, a Socratic school of thought. These expressions literally mean something like ‘I am being heated’ or ‘I am being whitened.’ They aim to record affections without claiming anything about the world. Fine argues that the skeptic’s beliefs are beliefs about these affections (2000). With this proposal, Fine turns against two prominent positions in scholarly debate about skeptical belief (see section 4.4), that skeptics have no beliefs whatsoever, and that they have beliefs that fall short of holding true. Fine envisages reflective beliefs: beliefs about one’s states of mind (on related issues in contemporary epistemology, cf. Feeney and Schellenberg 2020 and Glüer 2020).