  3. Because of the need to find an uncontentious starting point, transcendental arguments will also then characteristically be first personal, by beginning from how I or we experience, think, judge, and so on. Thus, while it is perhaps reasonable to hold that there are necessary conditions for the possibility of ‘extra-personal’ entities such as material objects, substances, the universe, time and so on, a transcendental argument which is directed against skepticism is unlikely to be concerned with exploring such conditions, as the skeptic is unlikely to admit the existence of the things to which the conditions belong.