This section surveys arguments for anti-haecceitism. It is worth noting, however, that for many anti-haecceitists, the denial that any maximal possibilities differ haecceitistically issues from a broader commitment regarding ontology or modality. (Anti-haecceitists include Dasgupta (2009), Forbes (1985), and Robinson (1989: 400).) Consider, for example, generalism, according to which there are no individuals. Instead, the world is exhaustively general, comprising facts about the distribution of qualitative properties without any facts about individuals. Since haecceitism presupposes that there are maximal possibilities that differ solely regarding the identity of individuals, generalism thereby rules out haecceitism. (On generalism, see Dasgupta (2009) and Turner (forthcoming).) Similarly, necessitarians hold that there are no non-actual maximal possibilities. Consequently, all truths are necessarily true, so there is only one way things could have been. And, since haecceitism requires that there are distinct maximal possibilities, necessitarianism rules out haecceitism. Other broad metaphysical commitments have also been claimed to support anti-haecceitism. (Armstrong (1989: 57–61) claims that anti-haecceitism best squares with his antecedent naturalist and combinatorialist commitments.) And, just as modal intuition is commonly taken as the grounds for endorsing haecceitism, modal intuition is very often taken as grounds for endorsing anti-haecceitism. For example, while Hofweber (2005: 27) is officially neutral on haecceitism, he nicely summarizes the standard anti-haecceitist appeal to modal intuition: