  While the first passage seems to be Leibniz's position, he actually finesses this view in the second passage. Those properties that are said to be necessary or essential are actually what were called above the specific essential properties. Thus, Peter's specific essential properties include being a human being and what follows from that, for example, being rational. The crucial feature of these properties is that their absence means that the individual would be annihilated entirely; for example, if humanity were somehow stripped from Peter's complete individual concept, Peter would cease to exist completely. Those properties that are said to be contingent or existential are all the myriad properties that individuate Peter and that make Peter the particular person that he is. As Leibniz says, they are what fill out Peter's complete individual concept. Now, these properties can still be considered essential in the sense relevant to Leibniz's superessentialism, but in the following way (similar to what was said above about Adam@): if such a property, for example, denying Christ, were stripped from Peter's complete individual concept, Peter would cease to be Peter. In other words, imagine Peter's notion, containing, among other things, humanity, being a disciple of Christ, being the founder of the church, and being a denier of Christ. Leibniz's point seems to be that we could peer into a nearby possible world where a Peter-counterpart did not deny Christ. But there is no nearby possible world in which a Peter was the alligator or marmoset that denied Christ.