 Agrippa’s distinction between different forms of rationality—valued differently according to their basis and their final point of view—allows us to regard his declamatio invectiva as not belonging to a true and proper profession of skepticism, of general anti-intellectualism, or of rigorous fideism. Instead, it can be realigned with the anti-Aristotelian and anti-scholastic critiques of Ficino, Reuchlin, and Giorgio. Agrippa did not propose abandonment in God in the undifferentiated indifference of “neither this one nor that one” advocated by Sextus Empiricus. In his view, skepticism constituted an exercise in education, necessary for pointing the way towards the apprehension of truth. In the final digression, “In Praise of the Ass”, Agrippa seemingly invites his readers to put down the baggage of the human sciences and return to being “naked and simple asses”, and thus newly capable of carrying on their own backs the mysteries of divine wisdom, like the ass which carried Jesus into Jerusalem. This ironic exhortation is polemical: those who must be subjected to metamorphosis into an ass are the “noble doctors in sciences”, professing a purely human (or rather, demonic) science. For scholastic theologians, the motto “To know nothing is the happiest life” (nihil scire foelicissima vita) is valid, since “there is nothing more fatal than a science stuffed with impiety” (1, p. 4). Philosophy should be a religious progress—or, rather, a regressus, a return to the source of being.