 Many medieval philosophers try to dampen this criticism by suggesting that the universal is, strictly speaking, not composite; it merely mimics composition (again, see Ockham Expositio in librum Porphyrii 2.16). Perhaps this is a viable response, but there is another problem with the composition requirement: it does not tell us why all the parts of integral wholes are integral parts. It was already observed in passing that not all parts of an integral whole are plausibly components of their wholes. Consider Socrates. The elements are strictly what compose Socrates. It is only when Socrates is composed that other parts, such as his hands and feet, come into existence. Or put another way, it is false to say that one makes a human being by cobbling together hands, feet, and head. Such a creature would be Frankenstein’s monster, not a human being.