Pyrrho of Elis, a Greek philosopher who lived in the 4th century BCE, is generally regarded as the founder of skepticism.

Skeptics argue that knowledge is impossible because our senses are unreliable, our beliefs are always changing, and we can never be certain of anything.

Plato, a Greek philosopher who lived in the 4th century BCE, is generally regarded as the founder of anti-skepticism.

Anti-skeptics do not claim that knowledge is possible because our senses are reliable, our beliefs are always true, or that we can be certain of everything. Instead, they argue that knowledge is possible despite these challenges.

Anti-skeptical arguments do not claim that the fact that we can doubt our senses shows that they must be reliable, that the fact that our beliefs change over time shows that they must be true, or that the fact that we can be certain of some things shows that we can be certain of everything.

Skeptical arguments claim that the fact that we can doubt our senses shows that they cannot be trusted, that the fact that our beliefs change over time shows that they cannot be true, and that the fact that we can be certain of some things shows that we can be certain of nothing.

Anti-skeptical responses to the skeptical argument that our senses cannot be trusted claim that our senses are not always reliable, but they are reliable enough for us to gain knowledge, that we can use our reason to correct their errors, and that we can still use them to gain knowledge about the world.

Anti-skeptical responses to the skeptical argument that our beliefs change over time claim that our beliefs change over time, but they are still true, that we can use our reason to determine which beliefs are true and which are false, and that we can still use them to gain knowledge about the world.

Anti-skeptical responses to the skeptical argument that we can be certain of nothing claim that we can be certain of some things, such as the existence of our own minds, the laws of logic, and the existence of the external world.

Skeptical arguments against the anti-skeptical claim that we can be certain of some things claim that the fact that we can doubt our own minds shows that we cannot be certain of their existence, that the fact that we can doubt the laws of logic shows that we cannot be certain of their truth, and that the fact that we can doubt the existence of the external world shows that we cannot be certain of its existence.

Anti-skeptical responses to the skeptical argument that we can doubt our own minds claim that the fact that we can doubt our own minds does not mean that they do not exist, that it does not mean that we cannot be certain of their existence, and that it does not mean that we cannot use them to gain knowledge.

Anti-skeptical responses to the skeptical argument that we can doubt the laws of logic claim that the fact that we can doubt the laws of logic does not mean that they are not true, that it does not mean that we cannot be certain of their truth, and that it does not mean that we cannot use them to gain knowledge.

Anti-skeptical responses to the skeptical argument that we can doubt the existence of the external world claim that the fact that we can doubt the existence of the external world does not mean that it does not exist, that it does not mean that we cannot be certain of its existence, and that it does not mean that we cannot use our senses to gain knowledge about it.

Skeptical arguments against the anti-skeptical claim that we can use our senses to gain knowledge about the external world claim that our senses are not always reliable, that they can only tell us about the way things appear to us, not the way they really are, and that they are affected by our expectations and beliefs.

Anti-skeptical responses to the skeptical argument that our senses are not always reliable claim that our senses are not always reliable, but they are reliable enough for us to gain knowledge about the external world, that we can use our reason to correct their errors, and that we can still use them to gain knowledge about the external world, even if it is not perfect knowledge.