 Kant-inspired transcendental arguments against skepticism about the external world were developed with vigor in the mid-twentieth century, notably by P. F. Strawson, most famously in his Kantian reflections in The Bounds of Sense (1966). These arguments are often reinterpretations of, or at least inspired by, Kant’s Transcendental Deduction and his Refutation of Idealism. Some are more ambitious than Kant’s would seem to be, insofar as they attempt to refute some variety of skepticism by showing that there is an essential commitment of the skeptical position for which the falsity of that position is a necessary condition (Nagel 1997: 60ff.). Strawson’s most famous transcendental argument (1966: 97–104) is modeled on the Transcendental Deduction, but explicitly without a commitment to synthesis or any other aspect of Kant’s transcendental psychology. His target is a purely sense-datum experience, which does not feature objects, “conceived of as distinct from any particular states of awareness of them,” that is, a Berkeleyan experience of spatial objects whose esse is percipi (1966: 98). The core of the argument is as follows. From the premise that every (human) experience is such that it is possible for its subject to become aware of it and ascribe it to herself, we can infer that in every experience the subject must be capable of distinguishing a recognitional component not wholly absorbed by, and thus distinct from, the item recognized (1966: 100). From this we can infer that the subject must conceptualize her experiences in such a way so as to contain the basis for a distinction between a subjective component – how the experienced item seems to the subject, and an objective component – how the item actually is. Strawson specifies that “collectively,” this comes to “the distinction between the subjective order and arrangement of a series of such experiences on the one hand, and the objective order and arrangement of the items of which they are the experiences on the other” (1966: 101). Conceptualizing experience as involving an objective order and arrangement of items amounts to making objectively valid judgments about it, which, in turn, implies that experience must consist of a rule-governed connectedness of representations (1966: 98). Summarizing, from a premise about self-consciousness, we can infer that the subject must conceptualize her experience so as to feature a distinction between “the subjective route of his experience and the objective world through which it is a route,” where the experience of the objective world consists in a rule-governed order of representations (1966: 105).