 One might also object to Lewis’ controversial modal metaphysical assumptions of counterpart theory more generally (Rodriguez-Pereyra 2006b: 193; Dodd 2007: 385). More broadly, one might question whether Lewis was right to place so much weight upon Hume’s denial of necessary connections between distinct existences or question whether Lewis had interpreted it correctly (Daly 2000: 97–8; MacBride 2005: 123–7; Hoffman 2006; Cameron 2008b). It’s one thing to say that we shouldn’t multiply necessities without necessity but it’s another thing to demand that we purge our world-view of them altogether. What about dispositions, chances, laws etc? Hume relied upon an empiricist theory of content to underpin his rejection of necessary connections. But Lewis certainly didn’t advocate such a view. One is left wondering therefore whether Hume’s denial of necessary connexions should be abandoned along with the theory of content that inspired it, an antiquated relic. If so, then we have yet to be given a reason to retreat from either optimalism or (Truth Supervenes Upon Being) to (Subject Matter)(MacBride 2005: 126–7).