 More’s concept of space is crucially important, therefore, for making the truth of his dualistic world picture undeniable, or so he believes. To reinforce the truth of his concept of space More also dismisses what he calls nullibism, the Cartesian view that souls can exist nowhere, or not in space. Clearly, this view completely undermines More’s position, and so he dismisses it as nonsensical—for something to exist, More insists, it must exist in space (Leech 2013). He also dismisses the view (having previously held it himself, Reid 2003), which he calls holenmerianism, that the immortal soul exists in its entirety in every part of the human body. This is the traditional view in Christian theology, which holds that the soul is in all parts of the body (since all parts are alive), but as the soul is indivisible it cannot be extended through the body (otherwise a severed arm might contain part of the soul, separated from the rest of the soul), but must exist everywhere as a whole (and evidently immediately abandons a severed limb). Again, this is a notion of physical presence which clouds More’s claims about the straightforward relationship between existence and space, and so must also be dismissed (Henry 1986; Reid 2003, 2012; Leech 2013). Indeed, More’s objection to holenmerianism, as with nullibism, was that it is nonsensical and merely likely to make the common reader dismiss it out of hand, and by extension, dismiss the concept of soul (Henry 1986, 191–92).