 Ockham himself, writing 1321–1323, raises an array of arguments against Scotus’s position. Ockham was a thinker explicitly influenced by Scotus in all sorts of ways, while nevertheless rejecting the fundamental feature of Scotist metaphysics and semantics, namely realism on the question of common natures. Without exception, the arguments target one of the following two Scotist positions: the commonality of the nature, and the formal distinction. As such, Ockham does not attack haecceities, though in so far as Scotus’s account of haecceities requires both his distinctive account of the divisibility of a nature, and the formal distinction between nature and haecceity, Ockham’s attacks will harm Scotus’s haecceities too. Ockham offers no fewer than four arguments against common natures with less than numerical unity (Ockham, Ordinatio I, d. 2, q. 6, nn. 51, 62, 78, 82 (William of Ockham [OT], 2:181, ll. 8–13, p. 184, ll. 11–13, p. 189, ll. 10–14, p. 190, ll. 18–22; Spade (1994), 161, 163, 166, 167)). The key one is the second: humanity in Socrates and humanity in Plato are numerically distinct, and essentially so. So there is nothing in common between these humanities. Ockham’s first and longest argument against Scotus takes issue with the formal distinction. Against the formal distinction of really identical entities, Ockham persistently appeals to the indiscernibility of identicals, arguing that there is no kind of identity mid-way between real identity and real distinction: see Ockham, Ordinatio I, d. 2, q. 6, nn. 25–8, 83 (William of Ockham [OT], 2:173, l. 11–p. 174, l. 12, p. 190, l. 23–p. 191, l. 4; Spade (1994), 118, 127)). As Marilyn Adams has pointed out, this strategy seems to beg the question against Scotus (Adams [1982], 420).