 Transcendental arguments found a place in philosophy after Kant, including in the post-Kantian German idealist tradition (cf. Franks 1999, Franks 2005: 201–59, Taylor 1976, Beiser 2005: 174–91, Rockmore &amp; Breazeale 2014, Nance 2015; but for some critical discussion of Taylor see Stern 2013 and Houlgate 2015, and of Beiser see Stern 2012). However, their prominence in more contemporary analytic philosophy is largely due to the work of P. F.  Strawson, and particularly his earlier books Individuals and The Bounds of Sense—the latter of which is a commentary on Kant’s Critique, while the former is written under its influence in a broader way (cf. Grundmann 1994; Niquet 1991; Callanan 2011). One example from these works is the ‘objectivity argument’ to be found in The Bounds of Sense, which aims to show that ‘[u]nity of diverse experiences in a single consciousness requires experience of objects’; the argument may be outlined as follows (see Strawson 1966: 97–112, esp. 108):