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imperfections of human reason, may entirely renounce all belief and opinion; it is impossible for him to persevere in this total scepticism, or make it appear in his conduct for a few hours. External objects press in upon him: Passions solicit him: His philosophical melancholy dissipates; and even the utmost violence upon his own temper will not be able during any time, to preserve the poor appearance of scepticism. 2 And for what reason impose on himself such a violence? This is a point, in which it will be impossible for him ever to satisfy himself, consistent with his sceptical principles: So that upon the whole nothing could be more ridiculous than the principles of the ancient
Pyrrhonians
, 3 if in reality they endeavoured, as is pretended, to extend throughout the same scepticism, which they had learned from the declamations of their school, and which they ought to have confined to them.
    In this view, there appears a great resemblance between the sects of the
Stoics
4 and
Pyrrhonians
, though perpetual antagonists: And both of them seem founded on this erroneous maxim, that what a man can perform sometimes, and in some dispositions, he can perform always, and in every disposition. When the mind, by stoical reflections, is elevated into a sublime enthusiasm of virtue, and strongly smit with any
species
of honour or public good, the utmost bodily pain and sufferance will not prevail over such a high sense of duty; and it is possible, perhaps, by its means, even to smile and exult in the midst of tortures. 5 If this sometimes may be the case in fact and reality, much more may a philosopher, in his school, or even in his closet, work himself up to such an enthusiasm, and support in imagination the acutest pain or most calamitous event, which he can possibly conceive. But how shall he support this enthusiasm itself ? The bent of his mind relaxes, and cannot be recalled at pleasure: Avocations lead him astray: Misfortunes attack him unawares: And the
philosopher
sinks by degrees into the
plebeian.
    I allow of your comparison between the
Stoics
and
Sceptics
, replied
Philo.
But you may observe, at the same time, that though the mind cannot, in Stoicism, support the highest flights of philosophy, yet even when it sinks lower, it still retains somewhatof its former disposition; and the effects of the Stoic’s reasoning will appear in his conduct in common life, and through the whole tenor of his actions. The ancient schools, particularly that of
Zeno
, produced examples of virtue and constancy which seem astonishing to present times.
    Vain Wisdom all and false Philosophy.
Yet with a pleasing sorcery could charm
Pain, for a while, or anguish, and excite
Fallacious Hope, or arm the obdurate breast
With stubborn Patience, as with triple steel. 6
    In like manner, if a man has accustomed himself to sceptical considerations on the uncertainty and narrow limits of reason, he will not entirely forget them when he turns his reflection on other subjects; but in all his philosophical principles and reasoning, I dare not say, in his common conduct, he will be found different from those, who either never formed any opinions in the case, or have entertained sentiments more favourable to human reason.
    To whatever length anyone may push his speculative principles of scepticism, he must act, I own, and live, and converse like other men; and for this conduct he is not obliged to give any other reason than the absolute necessity he lies under of so doing. If he ever carries his speculations farther than this necessity constrains him, and philosophizes, either on natural or moral subjects, he is allured by a certain pleasure and satisfaction, which he finds in employing himself after that manner. 7 He considers besides, that everyone, even in common life, is constrained to have more or less of this philosophy; that from our earliest infancy we make continual advances in forming more general principles of conduct and reasoning; that the larger