 Aristotle’s invidious ontological downgrading of artifacts fed straight into 20th century trends in metaphysics that tended to downgrade ordinary objects in general (Thomasson 2009). Even after the baleful anti-metaphysical influence of logical positivism waned, metaphysics took itself to be merely working out the details of what the dominant scientific theories, particularly in physics and biology, say exists. Since there is no science of artifacts, let alone of sticks and stones and rivers, such ordinary objects had to be eliminated from our ontologies. On the radical left fringe of the eliminativist spectrum is a startling long list of theorists who deny the existence of ordinary objects tout court, including even living organisms and persons (for the list, see Korman 2015, 19–23). In the moderate middle are theorists such as Trenton Merricks (2001), who denies the existence of artifacts and other inanimate macrophysical objects, as well as living organisms, with the exception of humans; Peter van Inwagen (1990), who denies the existence of artifacts and other inanimate macrophysical objects, but accepts the existence of living organisms, including humans; and Simon Evnine (2016), who denies the existence of inanimate natural objects, but accepts the existence of artifacts and living organisms.