<?xml version="1.0" encoding="UTF-8"?><xml><records><record><source-app name="Biblio" version="7.x">Drupal-Biblio</source-app><ref-type>17</ref-type><contributors><authors><author><style face="normal" font="default" size="100%">Wieland, Jan Willem</style></author></authors></contributors><titles><title><style face="normal" font="default" size="100%">Can Pyrrhonists act normally?</style></title><secondary-title><style face="normal" font="default" size="100%">Philosophical Explorations</style></secondary-title></titles><dates><year><style  face="normal" font="default" size="100%">2012</style></year></dates><number><style face="normal" font="default" size="100%">3</style></number><volume><style face="normal" font="default" size="100%">15</style></volume><pages><style face="normal" font="default" size="100%">227–289</style></pages><language><style face="normal" font="default" size="100%">eng</style></language><abstract><style face="normal" font="default" size="100%">&lt;p&gt;Pyrrhonism is the view that we should suspend all our beliefs in order to be rational and reach peace of mind. One of the main objections against this view is that it makes action impossible. One cannot suspend all beliefs and act normally at once. Yet, the question is: What is it about actions that they require beliefs? This issue has hardly been clarified in the literature. This is a bad situation, for if the objection fails and it turns out that the Pyrrhonists found a way to secure peace of mind, we better know the details. In the following I take up this systematic query, and show how the objection can be made precise. Despite Sextus Empiricus' ingenious appearance/reality distinction, which is to insure Pyrrhonism in this, I eventually argue that a life by appearances is quite unlike a normal life.&lt;/p&gt;</style></abstract></record></records></xml>