  Realism is the most natural view in the debate with nominalism, because as we saw in some detail in §2 type talk is ubiquitous. That is, we talk as though there are types in philosophy, science and everyday life. To say that we talk as though there are types is not to invoke the traditional argument for universals, which is that a sunset and a rose are both red, so they have something in common; and this something can only be the property of being red; so properties exist. Quine (1953) convinced many at mid-century that this traditional argument for universals, which relies on predicates referring to something, fails. He objected that “the rose is red because the rose partakes of redness” is uninformative—we are no better off in terms of explanatory power with such extra objects as redness than we are without them; perhaps a rose's being red and a sunset's being red are just brute facts. Rather, to say we talk as though there are types is, as we saw in §2, to appeal to the fact that in our theories we frequently use singular terms for types, and we quantify over them. As we saw, Frege emphasized that singular term usage is in indicator of objecthood, and Quine stressed that we are ontologically committed to that over which we quantify.  Such considerations led Quine himself (1987, p. 217) to hold that expression types such as ‘red’ exist, even while he denied that redness does. Since at least on the face of it we are committed to types in many fields of inquiry, therefore, it is incumbent upon the nominalist to “analyze them away”. (Or to maintain that all theories which appear to refer to types are false—but this is a pretty radical approach, which will be ignored below.)