be apprehended, and they determine (in some sense) that nothing can be determined, whereas the Pyrrhonists assert that not even that seems to be true, since nothing seems to be true." Sextus Empiricus also said that the Pyrrhonist school influenced and had substantial overlap with the Empiric school of medicine, but that Pyrrhonism had more in common with the Methodic school in that it "follow[s] the appearances and take[s] from these whatever seems expedient." Although Julian the Apostate mentions that Pyrrhonism had died out at the time of his writings, other writers mention the existence of later Pyrrhonists. Pseudo-Clement, writing around the same time (c. 300-320 CE) mentions Pyrrhonists in his Homilies and Agathias even reports a Pyrrhonist named Uranius as late as the middle of the 6th century CE. Similarities between Pyrrhonism and Indian philosophy A number of similarities have been noted between the Pyrrhonist works of Sextus Empiricius and that of Nagarjuna, the Madhyamaka Buddhist philosopher from the 2nd or 3rd century CE. Buddhist philosopher Jan Westerhoff says "many of Nāgārjuna's arguments concerning causation bear strong similarities to classical sceptical arguments as presented in the third book of Sextus Empiricus's Outlines of Pyrrhonism," and Thomas McEvilley suspects that Nagarjuna may have been influenced by Greek Pyrrhonist texts imported into India. McEvilley argues for mutual iteration in the Buddhist logico-epistemological traditions between Pyrrhonism and Madhyamika: An extraordinary similarity, that has long been noticed, between Pyrrhonism and Mādhyamika is the formula known in connection with Buddhism as the fourfold negation (Catuṣkoṭi) and which in Pyrrhonic form might be called the fourfold indeterminacy. McEvilley also notes a correspondence between the Pyrrhonist and Madhyamaka views about truth, comparing Sextus' account of two criteria regarding truth, one which judges between reality and unreality, and another which we use as a guide in everyday life. By the first criteria, nothing is either true or false, but by the second, information from the senses may be considered either true or false for practical purposes. As Edward Conze has noted, this is similar to the Madhyamika Two Truths doctrine, a distinction between "Absolute truth" (paramārthasatya), "the knowledge of the real as it is without any distortion," and "Truth so-called" (saṃvṛti satya), "truth as conventionally believed in common parlance. Some scholars have also looked farther back, to determine if any earlier Indian philosophy may have had an influence on Pyrrho. Diogenes Laërtius' biography of Pyrrho reports that