Given the complex interaction between haecceitism and physicalism, a natural strategy for circumventing this issue simply sets aside the question of haecceitism in investigating the status of physicalism. For example, in characterizing physicalism, Chalmers (1996: 367) says: “I will always be considering worlds ‘qualitatively’, and abstracting away from question of ‘haecceity.’ That is, I will count two worlds that are qualitatively identical as identical and will not be concerned with questions about whether individuals in those worlds might have different ‘identities.’” The merits of bracketing the uncertain compatibility of haecceitism and physicalism are significant, but, for views that do hold them to be incompatible, no such strategy will ultimately prove plausible.