 However, even if Stroud’s position is indeed weaker than it may at first appear, this does not mean that transcendental arguments are in the clear when it comes to the world-directed transcendental claims they embody. For, a different worry to the same effect can also be urged against them, which in this case relates to the dialectics of our engagements with skepticism (cf. Stern 2007). The central thought is this: On the one hand, the skeptic is often conceived as grounding her doubts on the fallibility of our ordinary belief-forming processes, such as perception and memory. On the other hand, the proponent of a transcendental argument hopes to answer her doubts by advancing the claim that X is a necessary condition for the possibility of Y and so deduce the former from the latter. But the dialectical concern this raises is this: why, if the skeptic is dubious about cognitive methods like perception and memory, should she be any more sanguine about the methods we have used (whatever these are) to arrive at the modal claims embodied in the transcendental argument?