 Bernard Linsky and Edward Zalta [Linsky and Zalta 1994] present a novel solution to this problem that promises to be consistent with the tenets of the view of existence under consideration in this section. (A similar account is defended by Timothy Williamson [Williamson 1998, 1999a [2000], 1999b, 2000, 2002, 2013]. For a very interesting discussion of Williamson, see [Goodman 2016].) Consider the intuitive possibility that I have a brother. An entity that encodes the property of being my brother actually exists, but as a nonconcrete object. That object is only contingently nonconcrete; it could have been concrete, and had it been concrete, it would have exemplified the property of being my brother (along with the other properties that it encodes and the necessary consequences thereof). On this view, my possible brother (as well as any alleged merely possible object) actually exists, but as a nonconcrete individual that could have been concrete. The view is both actualist, as absolutely everything is actual, and anti-Meinongian, as absolutely everything exists. Note, however, that Alien, the sentence two paragraphs above purported to capture our intuitions concerning the contingency of existence, is false on this view, as every individual is a necessary existent.  Instead, our intuition that what there is is contingent is to be explained in terms of the contingency of what is concrete and nonconcrete. So, where C!x is a logically primitive predicate of concreteness, it is the truth of the following sentence, not Alien, that explains those intuitions: ∃x(¬C!x ∧ ◊C!x).  While the explanation of the contingency of existence bears a structural similarity to the Meinongian explanation discussed in the previous paragraph, the metaphysics is importantly different and so the two views should not be collapsed. Linsky and Zalta describe a non-Meinongian, actualist view that treats existence as a universal property of individuals.