 Now, whether or not this is the most charitable way of reading Strawson’s earlier position, he himself does not seem to have adopted quite this first response when he came to reply to Stroud in his later work. Rather, while he accepts Stroud’s insistence that the transcendental claim must be weakened (cf. Strawson 1985: 9), he then also offers what he call a naturalistic reply to the skeptic based on Hume and also on some Wittgensteinian ideas developed in On Certainty, according to which the right approach to skeptical doubts is not to try to answer them with an argument, but to show them to be ‘idle’, as unable to shift those core beliefs which are implanted in us by nature or which lie at the centre of our ways of thinking (cf. Strawson 1985: 13). Here, then, the approach is not about the meaninglessness or unintelligibility of skeptical doubt (as on the first response), but on its inability to shift or dislodge our beliefs because of their embeddedness within our thinking (where semantic issues need not be the only consideration in rendering them embedded in this way). Within this naturalistic approach, therefore, Strawson suggests that transcendental arguments can do valuable work, in precisely helping us to show the skeptic that some beliefs are fundamental to us in this way, and thus impervious to skeptical doubt just as the naturalist claims—but where to play this role, the transcendental claim only has to be a modest one, concerning what we must believe, not how things are (cf. Strawson 1985: 21–23; see also Grayling 1985 and Callanan 2011).