While some have taken haecceitism and this anti-essentialism (or “minimal essentialism”) to be a natural package, it is important to note that they are separate conclusions. One might reject certain instances of Chisholm’s Paradox that require teacups to swap qualitative roles with tornadoes, but admit that other instances succeed in showing that distinct teacups might have swapped qualitative roles. Despite this, responses to Chisholm’s Paradox are typically motivated by efforts to sustain a commitment to essentialism rather than avoid commitment to haecceitism. To this end, some follow Salmon (1986) in holding the assumption of an \(\mathbf{S5}\) modal logic that validates \(\Diamond P\rightarrow \Box \Diamond P\) as the underlying culprit. (Salmon (1989, 1993) rejects, not only \(\mathbf{S5}\), but \(\mathbf{S4}\) and \(\mathbf{B}\) axioms.) Such responses opt for a weaker logic that avoids (at least) the transitivity of the accessibility relation between possible worlds. Other responses turn on the finer points of de re representation. For example, while Lewis’ counterpart theory can, in non-standard contexts, accommodate anti-essentialism, the fact that our ordinary contextual standards rule out extreme de re possibilities is explained by the intransitivity of the counterpart relation between individuals. Another potential response to Chisholm’s Paradox would be akin to those offered in dealing with the sorites—e.g., holding that some premises of Chisholm’s Paradox are false even while we are in no position to specify precisely which ones. Yet another line of response takes Chisholm’s Paradox to deliver the correct verdict: there are no interesting qualitative essential properties of individuals. For example, some like Mackie (2006) take Chisholm’s Paradox to lend support to a minimal essentialist view, according to which any object might occupy any given qualitative role, provided it retains its non-qualitative haecceity.