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of the system’s own primary values. That same dogma did not have universalacceptance in Byron’s own day.Unknowing is a common feature of Don Juan, and much of the poem expressesepistemological doubt. At times, this is focussed upon metaphysical knowledge, but afew of the instances problematize knowledge in general: “Socrates said, our onlyknowledge was / “To know that nothing could be known”” (7.5.33-4, echoing CHP2.7.56). Don Juan contains enough references to doubt as to constitute an aporeticdiscourse. At times, generalised epistemological doubt seems to be the central topic:“How little do we know that which we are! /How less what we may be!” (15.99.787-8). Ignorance and doubt are universalised, as the rhetor, in borrowing a moment fromByron’s own life, says, “I've stood upon Achilles’ tomb, /And heard Troy doubted;Time will doubt of Rome” (4.101.807-8). The assertion that Rome will be doubted isa clear demonstration that dubiousness is far from being evidence against facticity,and is instead a natural result of human nature and especially of human ignorance.Part of the consideration of the limits of human knowledge is the devaluation ofphilosophy, from the poem’s not launching in medias res to the commentary onJuan’s youthful cogitations:’Twas strange that one so young should thus concernHis brain about the action of the sky;If you think ’twas philosophy that this did,I can’t help thinking puberty assisted. (1.93.743-4).Lambro is later described as being ignorant, just like a philosopher (3.26.204-8). AsCharles R McCabe notes, Byron’s rhetoric “probes satirically and ironically intoseveral fundamental religious and philosophical presuppositions”, destabilising them.Philosophy suffers more than religion, particularly through not being separated intoidealised and fallen varieties. Frequently, philosophy is a heuristic exercise, and so itfalls under the criticism of Don Juan’s vehement epistemological doubt. WhatMcCabe goes on to say, following Hoagwood’s viewpoint, is that this “prepares us to138