  We have therefore reconstructed that part of Korsgaard’s strategy which offers an argument to the effect that you must value your humanity, as a transcendental argument. It turns out that if it is to be made plausible in this way, a lot depends on accepting Korsgaard’s arguments against realism; but then, as we have seen, many have always suspected that some commitment to anti-realism is required to make a transcendental argument convincing. A further worry when it comes to external world skepticism, as we discussed above (§3), is that this commitment can appear to make the argument redundant, because anti-realism appears sufficient as a response to skepticism on its own. However, in this ethical case, this worry is perhaps less of a concern, because a skeptic could endorse an anti-realist position in metaethics, without accepting that they or others have value as a matter of their normative ethics, so that there is still work left for the transcendental argument to do. To this extent, therefore, it is not surprising that Korsgaard’s claims have given further impetus to the debate concerning what transcendental arguments are, and what they can contribute. (For further discussion of Korsgaard’s position as an interpretation of Kant, see Wood 1999: 125–32 and Timmermann 2006; and for further discussion, see Skorupski 1998, Skidmore 2002, Enoch 2006, Stern 2011, Watts and Stern forthcoming.)