at all, cannot be produced.
Another of their doctrines is, that there is no such thing as any natural good, or natural evil. For if there be any natural good, or natural evil, then it must be good to everyone, or evil to everyone; just as snow is cold to everyone. But there is no such thing as one general good or evil which is common to all beings; therefore, there is no such thing as any natural good, or natural evil.
For either one must pronounce everything good which is thought so by anyone whatever, or one must say that it does not follow that everything which is thought good is good. Now, we cannot say that everything which is thought good is good, since the same thing is thought good by one person (as, for instance, pleasure is thought good by Epicurus) and evil by another (as it is thought evil by Antisthenes); and on this principle the same thing will be both good and evil.
If, again, we assert that it does not follow that everything which is thought good is good, then we must distinguish between the different opinions; which it is not possible to do by reason of the equality of the reasons adduced in support of them. It follows that we cannot recognize anything as good by nature.
And we may also take a view of the whole of their system by the writings which some of them have left behind them. Pyrrho himself has left nothing; but his friends Timon, and Ænesidemus, and Numenius, and Nausiphanes, and others of that class have left books. And the dogmatical philosophers arguing against them, say that they also adopt spurious and pronounce positive dogmas. For where they think that they are refuting others they are convicted, for in the very act of refutation, they assert positively and dogmatize. For when they say that they define nothing, and that every argument has an opposite argument;