 A more ambitious version of this approach to the relationship between self-consciousness and awareness of others, prioritizing the awareness of others, is to argue that knowledge of other minds is a necessary condition of the possibility of self-consciousness. Well known examples of such arguments can be found in the work of P.F. Strawson (1959: ch. 3) and Davidson (1991; for the related Hegelian view that various forms of self-consciousness depend on intersubjective recognition, see Honneth 1995). Since knowledge of other minds is typically considered to be open to sceptical doubt, and self-consciousness is not, such lines of reasoning are transcendental arguments and so potentially open to general criticisms of that form of argument (Stroud 1968; R. Stern 1999, 2000). Strawson’s argument hinges on his claim that 