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According to Edward Conze, Greek Skepticism (particularly that of Pyrrho) can be compared to Buddhist philosophy, especially the Indian Madhyamika school.[1] The Pyrrhonian Skeptics' goal of ataraxia (the state of being untroubled) is a soteriological goal similar to nirvana.

These similarities can be traced back to the origins of Pyrrhonism. Pyrrho, the founder of Pyrrhonism, spent about 18 months in Taxila as part of the court of Alexander the Great's conquest of the east where he studied Indian philosophy and presumably encountered Early Buddhism. Centuries later Pyrrhonism may have influenced the Buddhist philosopher Nagarjuna's Madhyamaka philosophy.

Suspension of belief (epoche) is the principle practice of Pyrrhonism. Nāgārjuna describes the corresponding practice in Buddhism as, “When one affirms being, there is a seizing of awful and vicious beliefs, which arise from desire and hatred, and from that contentions arise,”,[35] “By taking any standpoint whatsoever, one is attacked by the writhing snakes of the afflictions. But those whose mind has no standpoint are not caught.”[36]

Arguments against personhoodSextus Empiricus argued that "person" could not be precisely defined. He debunks various definitions of “human” given by philosophical schools, by showing that they are speculative and disagree with each other, that they identify properties (many not even definitive anyway) rather than the property-holder, and that none of these definitions seem to include every human and exclude every non-human.[37] This debunking is similar to the Buddhist arguments against the existence of the “person.” The person is said to lack identifiable entity-hood. A large section of Nāgārjuna's Mūlamadhyamakakārikā[38] is devoted to demonstrating that the experiencing person cannot be established as existing itself.

Good and evil do not exist by nature

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