Probably better to give a list of what they are saying.
According to the Pyrrhonists, it is one’s opinions about non-evident matters that prevent one from attaining eudaimonia.
The main principle of Pyrrho’s thought is expressed by the word acatalepsia, which connotes the ability to withhold assent from doctrines regarding the truth of things in their own nature; against every statement its contradiction may be advanced with equal justification.
And this:
These tropes or “modes” are given by Sextus Empiricus in his Outlines of Pyrrhonism. According to Sextus, they are attributed only “to the more recent skeptics” and it is by Diogenes Laertius that we attribute them to Agrippa.[15] The tropes are:
Dissent – The uncertainty demonstrated by the differences of opinions among philosophers and people in general.
Progress ad infinitum – All proof rests on matters themselves in need of proof, and so on to infinity.
Relation – All things are changed as their relations become changed, or, as we look upon them from different points of view.
Assumption – The truth asserted is based on an unsupported assumption.
Circularity – The truth asserted involves a circularity of proofs.
According to the mode deriving from dispute, we find that undecidable dissension about the matter proposed has come about both in ordinary life and among philosophers. Because of this we are not able to choose or to rule out anything, and we end up with suspension of judgement. In the mode deriving from infinite regress, we say that what is brought forward as a source of conviction for the matter proposed itself needs another such source, which itself needs another, and so ad infinitum, so that we have no point from which to begin to establish anything, and suspension of judgement follows. In the mode deriving from relativity, as we said above, the existing object appears to be such-and-such relative to the subject judging and to the things observed together with it, but we suspend judgement on what it is like in its nature. We have the mode from hypothesis when the Dogmatists, being thrown back ad infinitum, begin from something which they do not establish but claim to assume simply and without proof in virtue of a concession. The reciprocal mode occurs when what ought to be confirmatory of the object under investigation needs to be made convincing by the object under investigation; then, being unable to take either in order to establish the other, we suspend judgement about both.[16]
With reference to these five tropes, that the first and third are a short summary of the earlier Ten Modes of Aenesidemus.[15] The three additional ones show a progress in the Pyrrhonist system, building upon the objections derived from the fallibility of sense and opinion to more abstract and metaphysical grounds.
And their ten points:
The ten modes of Aenesidemus[edit]
“The same impressions are not produced by the same objects owing to the differences in animals.”[3]
The same impressions are not produced by the same objects owing to the differences among human beings.[4]
The same impressions are not produced by the same objects owing to the differences among the senses.[5]
Owing to the “circumstances, conditions or dispositions,” the same objects appear different. The same temperature, as established by instrument, feels very different after an extended period of cold winter weather (it feels warm) than after mild weather in the autumn (it feels cold). Time appears slow when young and fast as aging proceeds. Honey tastes sweet to most but bitter to someone with jaundice. A person with influenza will feel cold and shiver even though she is hot with a fever.[6]
“Based on positions, distances, and locations; for owing to each of these the same objects appear different.” The same tower appears rectangular at close distance and round from far away. The moon looks like a perfect sphere to the human eye, yet cratered from the view of a telescope.[7]
“We deduce that since no object strikes us entirely by itself, but along with something else, it may perhaps be possible to say what the mixture compounded out of the external object and the thing perceived with it is like, but we would not be able to say what the external object is like by itself.”[8]
“Based, as we said, on the quantity and constitution of the underlying objects, meaning generally by “constitution” the manner of composition.” So, for example, goat horn appears black when intact and appears white when ground up. Snow appears white when frozen and translucent as a liquid.[9]
“Since all things appear relative, we will suspend judgement about what things exist absolutely and really existent.[10] Do things which exist “differentially” as opposed to those things that have a distinct existence of their own, differ from relative things or not? If they do not differ, then they too are relative; but if they differ, then, since everything which differs is relative to something…, things which exist absolutely are relative.”[11]
“Based on constancy or rarity of occurrence.” The sun is more amazing than a comet, but because we see and feel the warmth of the sun daily and the comet rarely, the latter commands our attention.[12]
“There is a Tenth Mode, which is mainly concerned with Ethics, being based on rules of conduct, habits, laws, legendary beliefs, and dogmatic conceptions.”[13]
Superordinate to these ten modes stand three other modes:
I: that based on the subject who judges (modes 1, 2, 3 & 4).
II: that based on the object judged (modes 7 & 10).
III: that based on both subject who judges and object judged (modes 5, 6, 8 & 9)
Superordinate to these three modes is the mode of relation.[14]
The five modes of Agrippa[edit]
Sorry about the copy paste, but I just wanted to give a complete picture of what bothers me.
The bit about the robot is that you don’t truly believe in the reality, just acting in accordance with it. like a robot or machine. I just acts and behaves. They are essentially asking one to dispense with dreams and the like, to hold beliefs on nothing. To me that’s like being dead.