 The first response takes its inspiration from a re-consideration of the Strawsonian transcendental arguments that were criticised by Stroud, but offers a different interpretation of them in the light of that critique. Thus, it is suggested, the mistake is to see Strawson’s argument as straightforwardly world-directed in the way that it was presented earlier, as offering a direct response to the skeptic by proving what the skeptic doubts. Rather, it is said, the strategy is more like Aristotle’s elenchic response to the skeptic who doubts the principle of non-contradiction: namely, to show that her doubts cannot be intelligibly stated or expressed, as acceptance of this principle is a necessary condition for having meaningful thought at all. Likewise, therefore, it can be suggested that Strawson intended his transcendental approach to operate in the same way, where (as Strawson puts it) ‘[the skeptic’s] doubts are unreal, not simply because they are logically unresolvable doubts, but because they amount to the rejection of the whole conceptual scheme within which alone such doubts make sense’ (Strawson 1959: 35; cf. also 106 and 109, and also Glock 2003: 35–6 and Illies 2003: 44–56). Thus, it may seem, a modest transcendental claim is all that we require, to the effect that the skeptic cannot raise a doubt to challenge us here, given what she must believe in order for her to think or utter anything intelligible at all. The transcendental argument is effective, therefore, not by showing that what the skeptic doubts is false, but by showing that those doubts have violated the conditions of meaningfulness, and thus require no positive answer or response.