＂皮浪出生於希臘的埃利斯，古典時代的希臘哲學家，被認為是第一位希臘懷疑主義哲學家及皮浪學派的創始人。與其他希臘化哲學的創始人不同，皮浪並沒有受到蘇格拉底的重大影響。＂
"Pyrrho of Elis (/ˈpɪroʊ/; Ancient Greek: Πύρρων ὁ Ἠλεῖος, romanized: Pyrrhо̄n ho Ēleios; c. 360 – c. 270 BC), born in Elis, Greece, was a Greek philosopher of Classical antiquity, credited as being the first Greek skeptic philosopher and founder of Pyrrhonism.
Pyrrho of Elis is estimated to have lived from around 365/360 until 275/270 BCE. Pyrrho was from Elis, on the Ionian Sea. He was likely a member of the Klytidiai, a clan of seers in Elis who interpreted the oracles of the Temple of Zeus at Olympia where Pyrrho served as a high priest. The Klytidiai were descendants of Klytios, who was the son of Alcmaeon and the grandson of Amphiaraus. In the Python, Pyrrho's student Timon of Phlius describes first meeting Pyrrho on the grounds of an Amphiareion, i.e., a temple of Amphiaraus, while they were both on a pilgrimage to Delphi.
Most biographical information on Pyrrho, as well as some information concerning his demeanor and behavior, come from Diogenes Laertius; his work on Pyrrho's life drew primarily from the works of mid-third century BC biographer Antigonus of Carystus. Diogenes Laërtius, quoting from Apollodorus of Athens, says that Pyrrho was at first a painter, and that pictures by him were exhibited in the gymnasium at Elis. Later he was diverted to philosophy by the works of Democritus, and according to Diogenes Laërtius became acquainted with the Megarian dialectic through Bryson, pupil of Stilpo. Unlike the founders of other Hellenistic philosophies, Pyrrho was not substantively influenced by Socrates.
Pyrrho, along with Anaxarchus, travelled with Alexander the Great on his Indian campaign, "so that he even went as far as the Gymnosophists in India and the Magi" in Persia. Returning to Elis, he lived in poor circumstances, but was highly honored by the Elians, who made him a high priest, and also by the Athenians, who conferred upon him the rights of citizenship.
As for his behavior, Pyrrho is reported to have been very reclusive, appearing only rarely to his household. This was due to a reproach given to Anaxarchus which he had overheard, arguing that he would not be able to teach anyone else to be good while he paid court to kings. He is also said to have retained equanimity at all times, even to the extent of completing a conversation after his audience departed and he was left alone. His indifference is further demonstrated by a report that after Anaxarchus fell into a muddy puddle, Pyrrho walked by without offering assistance, an act that was later praised by Anaxarchus himself. As tales of his nonchalance seem to dominate the sources about him, still others relate a degree of sensitivity. One account tells of him being angered on behalf of his sister, justifying himself with the statement that "where a little woman was concerned it was not appropriate to display indifference". Another tells of him being frightened by a dog and explaining that "it was difficult to strip oneself completely of being human; but one could struggle against circumstances, by means of actions in the first instance, and if they were not successful, by means of reason". The inconsistency of these tales is echoed in the descriptions of his general approach as well. Diogenes himself states that Pyrrho avoided nothing and took no precautions, thereby making his safety dependent on his disciples, this according to Antigonus of Carystus.
Pyrrho did not produce any written work. Most of the information on Pyrrho's philosophy comes from his student Timon. Only fragments of what Timon wrote have been preserved, mostly by Sextus Empiricus, Diogenes Laertius, and Eusebius. Little is known for certain about the details of Pyrrho's philosophy and how it may have differed from later Pyrrhonism. Most of what we know today as Pyrrhonism comes through the book Outlines of Pyrrhonism written by Sextus Empiricus over 400 years after Pyrrho's death.
Most sources agree that the primary goal of Pyrrho's philosophy was the achievement of a state of ataraxia, or freedom from mental perturbation, and that he observed that ataraxia could be brought about by eschewing beliefs (dogma) about thoughts and perceptions. However, Pyrrho's own philosophy may have differed significantly in details from later Pyrrhonism. Most interpretations of the information on Pyrrho's philosophy suggest that he claimed that reality is inherently indeterminate, which, in the view of Pyrrhonism described by Sextus Empiricus, would be considered a negative dogmatic belief.
A summary of Pyrrho's philosophy was preserved by Eusebius, quoting Aristocles, quoting Timon, in what is known as the "Aristocles passage.
The things themselves are equally indifferent, and unstable, and indeterminate, and therefore neither our senses nor our opinions are either true or false. For this reason then we must not trust them, but be without opinions, and without bias, and without wavering, saying of every single thing that it no more is than is not, or both is and is not, or neither is nor is not.
In the writings of Cicero and Seneca Pyrrho is listed among those philosophers who left no one to carry on their teachings, though the opposite may be understood from Pliny.And so it is uncertain whether Pyrrhonism was a small but continuous movement in antiquity or whether it died out and was revived. Regardless, several centuries after Pyrrho lived, Aenesidemus led a revival of the philosophy. Pyrrhonism was one of the two major schools of philosophical skepticism that emerged during the Hellenistic period, the other being Academic skepticism.Pyrrhonism flourished among members of the Empiric school of medicine, where it was seen as the philosophic foundation to their approach to medicine, which was opposed to the approach of the Dogmatic school of medicine. Pyrrhonism fell into obscurity in the post-Hellenistic period.
Pyrrhonists view their philosophy as a way of life, and view Pyrrho as a model for this way of life. Their main goal is to attain ataraxia through achieving a state of epoché (i.e., suspension of judgment) about beliefs. One method Pyrrhonists use to suspend judgment is to gather arguments on both sides of the disputed issue, continuing to gather arguments such that the arguments have the property of isostheneia (equal strength). This leads the Pyrrhonist to the conclusion that there is an unresolvable disagreement on the topic, and so the appropriate reaction is to suspend judgement. Eventually the Pyrrhonist develops epoché as a habitual response to all matters of dispute, which results in ataraxia."
皮浪（Pyrrho；古希臘語：Πύρρων ὁ Ἠλεῖος，羅馬化拼音：Pyrrhо̄n ho Ēleios；約公元前360年至公元前270年）出生於希臘的埃利斯，是古典時代的希臘哲學家，被認為是第一位希臘懷疑主義哲學家及皮浪學派的創始人。
據估計，皮浪從約公元前365/360年活到公元前275/270年。皮浪來自於伊奧尼亞海的埃利斯。他可能是克利蒂迪亞家族的成員，這個家族的人在埃利斯是解釋奧林匹亞的宙斯神廟神諭的先知，皮浪在那裡擔任過高級祭司。克利蒂迪亞家族是克利提俄斯的後裔，克利提俄斯是阿爾克瑪安的兒子，也是安菲阿勞斯的孫子。在《蟒蛇》中，皮浪的學生費留斯的提摩尼描述了他首次在安菲阿羅斯廟的地面上遇見皮浪，那時他們兩人正前往德爾斐朝聖。
關於皮浪的大部分生平信息，以及一些關於他的行為和態度的資訊，都來自狄奧根尼斯·拉爾提烏斯；他關於皮浪生活的作品主要引用了公元前三世紀的傳記作家安提貢尼斯·卡裡斯特的作品。狄奧根尼斯·拉爾提烏斯引用了雅典的阿波羅多洛斯的話說，皮浪最初是一名畫家，他的畫作在埃利斯的體育場展出。後來，他因德謨克利特的作品而轉向哲學，而且根據狄奧根尼斯·拉爾提烏斯的說法，通過斯蒂爾波的學生布萊森，皮浪認識了梅加拉辯證法。與其他希臘化哲學的創始人不同，皮浪並沒有受到蘇格拉底的重大影響。
皮浪和阿納克薩提同隨亞歷山大大帝遠征印度，“甚至遠至印度的體操禪師和波斯的瑪吉”。回到埃利斯後，他在貧窮中生活，但被埃利斯人高度尊敬，他們讓他成為高級祭司，雅典人也授予他公民權。
關於皮浪的行為，有報導稱他非常隱遁，很少出現在家中。這是因為他無意中聽到了對阿那克薩哥斯的一個責備，批評說，當他向國王獻媚時，他將無法教導其他人成為善良之人。據說皮浪在任何時候都保持著泰然自若，甚至在觀眾離開他獨自一人後，還會繼續完成對話。他的冷漠進一步體現在一份報告中，報告稱阿那克薩哥斯跌入一個泥潭後，皮浪走過而沒有提供幫助，這一行為後來被阿那克薩哥斯本人稱讚。雖然關於他的漠不關心的故事似乎主導了有關他的來源，但其他人還談到了他敏感的一面。有一個故事講述了他因為他的妹妹而憤怒，他為自己辯護說，「當涉及到一個小女人時，表現出漠不關心是不合適的」。另一個故事講述了他被一隻狗嚇到，並解釋說，「完全剝離人性是困難的; 但人可以先通過行動對抗困境，如果不成功，則通過理由」。這些故事的不一致也反映在他的一般方法的描述中。根據安提哥努斯的說法，狄奧尼修斯本人指出，皮浪沒有避免任何事情也沒有採取任何預防措施，從而使他的安全依賴於他的弟子。
皮浪並未著有任何書面作品。大部分有關皮浪哲學的資訊來自他的學生提蒙。提蒙所寫的東西只有一些碎片被保存下來，主要由塞克斯都斯·埃米匹里科斯、狄奧根尼斯·拉爾提奧斯和尤西比烏斯所傳述。關於皮浪哲學的細節以及它與後來的皮浪主義的差異，我們所知甚少。今天我們所稱的大多數皮浪主義資訊都來自塞克斯都斯·埃米匹里科斯在皮浪逝世400多年後撰寫的《皮浪主義概要》一書。
大多數資料都同意皮浪哲學的主要目標是達到心靈的安寧，或者說是擺脫心理干擾。他觀察到心靈的安寧可以通過避免對思想和感知的信仰（教條）來實現。然而，皮浪自己的哲學細節可能與後來的皮浪主義有很大不同。對於皮浪哲學資訊的大多數解讀都表明，他聲稱現實本質上是不確定的，而根據塞克斯都斯·埃米匹里科斯描述的皮浪主義觀點，這將被認為是一種負面的教條信仰。
尤西比烏斯引用亞里斯多德引用提蒙的摘要保留了對皮浪哲學的概述，這就是所謂的“亞里斯多德段落”
事物本身同樣是中立的、不穩定的、不確定的，因此無論是我們的或是觀點都不是真實或虛假的。
因此，我們不應該信任它們，而應該沒有觀點、沒有偏見、沒有動搖，對每一件事都說它既不是也不不是，或者既是也不是，或者既不是也不屬於不是。
在尤西比烏斯引用亞里斯多德引用提蒙的摘要中，保留了對皮浪哲學的概述，這就是所謂的“亞里斯多德段落”。
在西塞羅和塞內加的著作中，皮浪被列為那些沒有人繼承其教誨的哲學家之一，盡管從普林尼的記載中可以了解到相反的情況。因此，皮浪主義在古代是一個小而持續的運動，還是滅絕並得到復興，目前仍不確定。無論如何，幾個世紀後，埃涅西德莫斯重新興起了這一哲學。皮浪主義是在希臘化時期出現的兩個主要哲學懷疑主義學派之一，另一個是學院懷疑主義。皮浪主義在經驗主義醫學的成員中蓬勃發展，他們將其視為對待醫學的哲學基礎，這種方法與教條主義醫學的方法相對立。皮浪主義在希臘化後期逐漸黯然失色。
皮浪主義者將他們的哲學視為一種生活方式，並將皮浪視為這種生活方式的典範。他們的主要目標是通過對信念進行判斷的狀態（即判斷的懸置）來達到安寧。皮浪主義者用來暫停判斷的一種方法是收集爭議問題的雙方論點，不斷收集論點，使其具有等強度的特性。這使得皮浪主義者得出結論，即在該問題上存在一個無法解決的爭議，因此適當的反應是懸置判斷。最終，皮浪主義者對所有爭議性問題都發展出判斷的懸置作為一種習慣性反應，這導致了安寧的狀態。