 The most influential arguments against the view that there is a genuine problem of transworld identity (or ‘problem of transworld identification’, to use Kripke’s preferred terminology) are probably those presented by Plantinga (1973, 1974) and Kripke (1980). Plantinga and Kripke appear to have, as their target, an alleged problem of transworld identity that rests on one of three assumptions. The first assumption is that we must possess criteria of transworld identity in order to ascertain, on the basis of their properties in other possible worlds, the identities of (perhaps radically disguised) individuals in those worlds. The second assumption is that we must possess criteria of transworld identity if our references to individuals in other possible worlds are not to miss their mark. The third assumption is that we must possess criteria of transworld identity in order to understand transworld identity claims. Anyone who makes one of these assumptions is likely to think that there is a problem of transworld identity—a problem concerning our entitlement to make claims that imply that an individual exists in more than one possible world. For it does not seem that we possess criteria of transworld identity that could fulfil any of these three roles. However, Plantinga and Kripke provide reasons for thinking that none of these three assumptions survives scrutiny. If so, and if these assumptions exhaust the grounds for supposing that there is a problem of transworld identity, the alleged problem may be dismissed as a pseudo-problem.