 By contrast, on the second way of understanding claims of the form (64), corresponding to (64b), the relevant indeterminacy is genuinely de re: there is no objective fact of the matter as to whether a is part of b, regardless of the words we use to describe the situation. For example, on this view (65) would be indeterminate, not because of the vagueness of ‘Tibbles’, but because of the vagueness of Tibbles itself: there simply would be no fact of the matter as to whether the whisker that is coming loose is part of the cat. Similarly, the dashed lines in Figure 9 would not reflect a “defect” in the models but a genuine, objective deficiency in the mereological organization of the underlying reality. As it turns out, this is not a popular view: already Russell (1923) argued that the very idea of worldly indeterminacy betrays a “fallacy of verbalism”, and some have gone as far as saying that de re indeterminacy is simply not “intelligible” (Dummett 1975: 314; Lewis 1986b: 212) or ruled out a priori (Jackson 2001: 657). Nonetheless, several philosophers feel otherwise and the idea that the world may include vague entities relative to which the parthood relation is not fully determined has received considerable attention in recent literature, from Johnsen (1989), Tye (1990), and van Inwagen (1990: ch. 17) to Morreau (2002), McKinnon (2003), Akiba (2004), N. Smith (2005), Hyde (2008: §5.3), Carmichael (2011), and Sattig (2013, 2014), inter alia. Even those who do not find that thought attractive might wonder whether an a priori ban on it might be unwarranted—a deep-seated metaphysical prejudice, as Burgess (1990: 263) puts it. (Dummett himself withdrew his earlier remark and spoke of a “prejudice” in his 1981: 440.) It is therefore worth asking: How would such a thought impact on the mereological theses considered in the preceding sections? 