 It’s only if one was (absurdly) to think that maximalism was a logical truth that (M) could be intelligibly thought to be “Liar-like”. Of course, one person’s modus ponens is another’s modus tollens. So if one already had very strong independent reasons for being committed to maximalism, Milne’s argument would provide a reason for thinking that (M) is meaningless (even though it isn’t Liar-like). But even if there are such reasons—or appear to be—we can’t claim to have control of our subject matter until we have established what it is about the constitutive connections that obtain between truth-making, truth and truth-bearers that determines (M) to be meaningless (if it is); until we’ve established the lie of the land, we can’t be sure that we’re not kidding ourselves thinking (M) to be meaningless rather than maximalism to be false. The lesson repeats itself: a convincing theory of truth-makers requires a coeval theory of truth bearers.