 Alternatively, one may abstain from the Meinongian distinction between being and existence and hold that fictitious objects are existent abstract objects. According to this position, “Pegasus does not exist” has to be rejected as false, and thus, again, the contradiction is avoided. This position (it might be called “abstractionism with respect to fictitious objects”) comes in two varieties. The first one might be characterized, in a somewhat simplified fashion, as follows: To every set of properties, there is/exists a corresponding abstract object. These abstract objects exist necessarily. Some of them occur in fictional stories, and these are what we call “fictitious objects”. Thus, fictitious objects are necessarily existent objects that have been somehow “discovered” or “selected” by the authors of fictional stories. (For this position, see, for instance, Parsons 1975, Zalta 1983 and 1988, Jacquette 1996, Berto 2008 and Priest 2011. Actually, this is one of the applications of contemporary versions of Meinongianism. See Sections 5.4 and 5.5 below.) According to the other variety of abstractionism, fictitious objects are abstract artefacts, i.e., they are not discovered or selected but created by the authors of fictional  stories.[16]