The question of whether the Pyrrhonist 1 adheres to certain logical principles, criteria of justification, and inference rules is of central importance for the study of Pyrrhonism. Its significance lies in that, whereas the Pyrrhonist describes his philosophical stance and argues against the Dogmatists by means of what may be considered a rational discourse, adherence to any such principles, criteria, and rules does not seem compatible with the radical character of his skepticism. Hence, if the Pyrrhonist does endorse them, one must conclude that he is inconsistent in his outlook. Despite its import, the question under consideration has not received, in the vast literature on Pyrrhonism of the past three decades, all the attention it deserves. In the present paper, I do not propose to provide a full examination of the Pyrrhonist's attitude towards rationality, but to focus on the question of whether he endorses the law of non-contradiction (hereafter LNC). 2 However, I will also briefly tackle the question of the Pyrrhonist's outlook on both the canons of rational justification at work in the so-called Five Modes of Agrippa and the logical rules of inference. In addition, given that the LNC is deemed a fundamental principle of rationality, determining the Pyrrhonist's attitude towards it will allow us to understand his general attitude towards rationality.In Section 1, I briefly present and analyze the LNC by distinguishing its three most common formulations. This provides the necessary framework for examining 1 I will employ interchangeably the terms "Pyrrhonist" and "Skeptic" (with a capital "S") to refer to the philosopher whose outlook is described and defended in Sextus Empiricus' surviving writings. I will say nothing about the outlooks adopted by Pyrrho, Timon, or Aenesidemus. Also, following Sextus, I use the term "Dogmatist" (δoγματικóς) to designate anyone who makes positive or negative assertions about how things really are on the basis of what he considers to be evidence and rational arguments. 2 I should note that, when using the language of adherence, endorsement, or espousal, I refer to commitment to logical principles and epistemological criteria. By contrast, when speaking of observance, I will not necessarily presuppose any such commitment: the observance of, say, a rule may consist in simple obedience without strong adherence.