 Now, in the 1968 paper, Stroud appears to get to his conclusion by arguing from an analysis of specific cases (viz. arguments proposed by Strawson and Shoemaker in Strawson 1959 and Shoemaker 1963 respectively). But then, this may seem to leave open the hope that even if these arguments fall to his critique, others may not. However, in subsequent work, Stroud has said more to substantiate his objection and make it seem more likely to hold across the board. For, while he allows that we might reasonably be able to make modal claims about ‘how our thinking in certain ways necessarily requires that we also think in certain other ways’, he believes it is puzzling ‘how…truths about the world which appear to say or imply nothing about human thought or experience’ (for example, that things exist outside us in space and time, or that there are other minds) ‘[can] be shown to be genuinely necessary conditions of such psychological facts as that we think and experience things in certain ways, from which the proofs begin’. Stroud goes on: ‘It would seem that we must find, and cross, a bridge of necessity from the one to the other. That would be a truly remarkable feat, and some convincing explanation would surely be needed of how the whole thing is possible’ (Stroud 1994 [2000b: 158–9; cf. also 212]). Thus, Stroud is prepared to allow ‘that we can come to see how our thinking in certain ways necessarily requires that we also think in certain other ways, and so perhaps in certain other ways as well, and we can appreciate how rich and complicated the relations between those ways of thinking must be’ (Stroud 1994 [2000b: 158–9]); but he believes that anything more than this, which asserts that ‘non-psychological facts’ about the world outside us constitute necessary conditions for our thinking, is problematic.