 Thus, even if Stroud’s own critique of transcendental arguments is found wanting, it seems that another along these lines can be put in its place, leading to a similar dilemma: either transcendental arguments are offered to try to establish what the skeptic questions, but are then vulnerable to skeptical doubts concerning the truth of the modal claims they employ; or they can successfully respond to those doubts, but in ways that then seem likely to render our non-transcendental grounds for knowledge legitimate too, so that our conviction concerning such knowledge no longer seems to need to make any appeal to a transcendental argument.