  How is such fuzziness to be construed? One option is insist on a purely epistemic account: the fuzziness would lie exclusively in our ignorance about the exact location of the relevant boundaries (Sorensen 1988, Williamson 1994). Alternatively, one may distinguish here between a de re account and a de dicto account. On the de re account, the fuzziness is truly ontological; the boundary of Mount Everest (say) would be vague insofar as there is no objective, determinate fact of the matter about which parcels of land lie on which side (Tye 1990; Copeland 1995; Akiba 2004; Hyde 2008).  Likewise, on this account a predicate such as ‘bald’ would be vague because it stands for a vague set, a set with truly fuzzy boundaries. By contrast, the de dicto account corresponds to a purely linguistic (or conceptual) notion of vagueness. There is no vague boundary demarcating Mount Everest on this view; rather, there are many distinct parcels of land, each with a precise border, but our linguistic practices have not enforced a choice of any one of them as the official referent of the name ‘Everest’ (Mehlberg 1958; Lewis 1986; McGee 1997). Similarly, on this view the set of bald people does not have a fuzzy boundary; rather, our linguistic stipulations do not fully specify which set of people corresponds to the extension of ‘bald’ (Fine 1975; Keefe 2000). For boundaries of the fiat sort, a de dicto account suggests itself naturally: insofar as the process leading to the definition of a boundary may not be precise, the question of whether something lies inside or outside the boundary may be semantically indeterminate. But this account does not sit well with boundaries of the bona fide sort (if any); if any such boundary were vague, it would be so independently of our cognitive or social articulations, hence a de re account would seem to be necessary, which means that there would be genuine worldly indeterminacy.