 What is literally true, however, is that according to the modal fiction, or according to the fiction of possible worlds there is a (merely possible) sculpture I could have spent this morning making, and there is an (unactualised) outcome of the toss in which the coin came down tails. What is said in talk about merely possible worlds and merely possible objects is generally literally false, but the slightly more longwinded talk about what is true according to the fiction of possible worlds is literally true. One might think (as Hinckfuss 1993 does) that talk about possible worlds is (or should be) governed by implicit presuppositions known to be false so that what is said in the language of possible worlds does not commit one to the existence of possible worlds, but only to some more economical proposition: something of the kind “if there were possible worlds of such-and-such a sort, then …”, or “given the presupposition that there are possible worlds, …”. Or you might have some other account of the functioning of talk about possible worlds: Nolt 1986 suggests we should take typical “possibilistic discourse” to be a game of make-believe (Nolt 1986, p. 440), and while Nolt does not tell us specifically what theory of make-believe he has in mind, there are many theories of make-believe (most famously Walton 1990) that might be employed by a modal fictionalist to explain the behaviour of our typical utterances about possible worlds.  Stephen Yablo (Yablo 1996) is one person who employs Walton’s theory in his fictionalism (or, as he prefers in Yablo 2001, figuralism) about possible worlds.