 Before we conclude our discussion of essential dependence, a major issue in the literature concerning ontological dependence should be mentioned. For it appears that those who are willing to buy into a suitably fine-grained notion of essence, popular in the “neo-Aristotelian” tradition, will find the modal-existential account of ontological dependence far too coarse-grained. Yet, those who are not sympathetic to the “neo-Aristotelian” notion of essence but would rather analyze essence in terms of modality would insist that the modal-existential analysis is quite sufficient, and indeed that essential dependence collapses into modal-existential dependence. The recent literature has perhaps been dominated by the “neo-Aristotelian” line (although one does not, of course, need to be “neo-Aristotelian” to accept the notion of essential dependence or the “non-modalist” analysis of essence), but this is indeed only a relatively recent phenomenon. A further issue is that there is some disagreement about how the relevant notion of essence is to be constrained amongst those who think that a more fine-grained analysis than the modal-existential account is needed. For instance, Koslicki (2012: 196 ff.) regards Fine’s propositional notion of essence according to which there is little or no distinction between essence and real definition as overly restrictive. She identifies the source of this restrictive conception of essence, which is also present in Lowe’s work, to be the focus on essences as individuating—this is the type of view regarding essential dependence, namely identity-dependence, which we have here been focusing on. On Koslicki’s alternative picture, essences