 Perhaps one difficulty that can be raised for Stroud, is that while he thinks there is something inherently problematic in making a claim about how the world must be as a condition for our thought or experience, he does not think that there is anything particularly problematic about claiming that our thought or experience is a necessary condition for some other aspect of our thought or experience – indeed, he exploits such claims himself in his own arguments against the skeptic (cf. Stroud 1994 [2000b: 165–76]). But how can claims of necessary connections between some thoughts or experience and some others be defended more cogently than claims of necessary connections between some thoughts or experience and the world? Why are such ‘bridges’ or modal connections easier to make ‘within thought’ than between how we think and how the world must be to make that thought possible? Now, one might take this symmetry between the two to be reason to be suspicious of modal claims of this sort at any level: but as we have seen, Stroud himself seems to think they are viable between ‘psychological facts’ (cf. Stroud 2000a [2000b: 224–44]). If so, it could be argued, he needs to give us some account of why they are less problematic here than between our thought and the world; but in fact he just seems to take it to be obvious, and so provides no such account (cf. Cassam 1987: 356–7; Glock 2003: 38–9).