  There are other forms of nominalism about universals, two of which are Predicate Nominalism and Concept Nominalism. The realist about universals admits that the predicate ‘scarlet’ applies to a scarlet thing. But he says that the predicate ‘scarlet’ applies to it in virtue of its being scarlet, which is nothing else than its instantiating the universal scarletness. Similarly he says that the thing in question falls under the concept scarlet in virtue of being scarlet, which is nothing else than the thing instantiating the universal scarletness. But for Predicate Nominalism there is nothing like scarletness. According to this theory a thing is scarlet in virtue of the fact that the predicate ‘scarlet’ applies to it. Similarly, according to Concept Nominalism (or Conceptualism), there is nothing like scarletness and a thing is scarlet in virtue of its falling under the concept  scarlet.[10]  These two views entail that if there were no speakers or thinkers, things would not be scarlet. If only because of this many would feel inclined towards another view, called Ostrich  Nominalism.[11]  This view, held by Quine, among others, maintains that there is nothing in virtue of which our thing is scarlet: it just is scarlet (Devitt 1980, 97). But many think that being scarlet cannot be a metaphysically ultimate fact, but that there must be something in virtue of which scarlet things are scarlet.