 Stroud argues, in effect, that given CT we cannot believe that (i) and (ii) are true, but nonetheless, we can believe that (i) and (ii) are logically compossible given CT. Brueckner argues that using similar reasoning, given CT we cannot conceive of a possible world in which both (i) and (ii) hold, and this fact undermines Stroud’s claim. To conceive of a world W in which (i) is true is to conceive of a world in which we (in the actual world) attribute beliefs about mind-independent objects to counterfactual versions of us (CVs) in W. But given CT, we must now also conceive of W as featuring mind-independent objects with which these CVs interact. Consider the CVs’ belief that there exist mind-independent objects – a belief they share with us. This belief of theirs will be true. And thus in W (ii) will be false. Hence we have not conceived of a world in which given CT, SK is nevertheless true, and indeed, we will not be able to conceive of such a world. But our not being able to conceive of a possible world in which given CT, SK is true, constitutes strong evidence against the claim that SK is logically possible given CT (1996: 274–75). Brueckner does not think that this argument demonstrates that it is inconsistent to accept CT and assert that SK is logically possible, but that there will be no evidence of the usual kind for this claim – evidence from conceivability. Thus given the transcendental argument he advances, Stroud will be pushed in the direction of the immodest conclusion that it is not possible for us to be mistaken in our belief that there exist mind-independent objects.