 Whatever their respective strengths and weaknesses, one thing these modest strategies have suggested is that some of the central features of transcendental arguments outlined above do not fit arguments of this less ambitious sort. Thus, these arguments are not world-directed, but are experience- or belief-directed. Secondly, they do not expect the transcendental arguments to refute the skeptic on their own (as it were), but in conjunction with broader epistemological or anti-skeptical considerations (such as naturalism, or perceptual and other epistemic norms). Thirdly, by offering an approach that is more modest, they raise the question of how much adequate responses to skepticism are entitled to assume and what kinds of reassurance they are meant to provide (cf. Hookway 1999; Cassam 2007: 51–84; Wang 2012). And in all these ways, they have raised exegetical issues about how Kant’s place in the canon discussed above might be understood differently, concerning his attitude to skepticism and whether in the end his intentions are best interpreted in ‘modest’ or more ambitious terms (cf.  Callanan 2006; Bardon 2006; Stapelford 2008).