 (i) Investigation and tranquility. Investigation must aim at discovery of the truth, otherwise it is not genuine investigation. However, a skeptic seems to mechanically apply the skeptical Modes, in order to generate suspension of judgment and tranquility. Scholars disagree on whether the skeptics genuinely aim at the truth (Palmer 2000; Striker 2001; Perin 2006; Veres 2020b), while they (also) aim at tranquility. Note that this objection, unlike the other problems central to contemporary engagement with ancient skepticism, was not raised in antiquity. If ancient skepticism is approached in the context of the larger study of ancient philosophy, we might first of all note that the skeptics in a sense agree with Socrates, Plato, Aristotle, Epicurus, and the Stoics. All these philosophers defend, in so many formulations, a life of reason, of contemplation, of wisdom, or of inquiry as the best or at least a very good human life (on affinities between the skeptics’ commitment to inquiry and Aristotle, cf. Olfert 2015). The objection that skeptical inquiry seems insincere, then, may not have come up in antiquity in quite the way in which it is discussed today because a commitment to inquiry would be common ground among most philosophers. Further, we might observe that aiming at the truth includes two aims: to accept truths, and to avoid falsehoods. The Modes are tailored to keep us from assenting to something that could be false. Insofar as the skeptic’s effort to avoid falsehoods expresses a valuation for the truth, the skeptic might be a genuine investigator (Vogt 2012a, ch. 5; Olfert 2014).