 In addition, it should be noted that to believe in ‘bare’ transworld identities, in the sense under discussion here, is not to believe in ‘bare particulars’, if to be a bare particular is to be an entity devoid of (non-trivial) essential properties. As the arguments discussed in Sections 4.1–4.2 above demonstrate, a commitment to a ‘bare’ (or ‘ungrounded’) difference in the identities of two individuals A and B in different possible worlds (two human beings, or two trees, for example) does not imply that those individuals have no non-trivial essential properties. All it implies is that A and B do not differ in their non-trivial essential properties—and hence that, although there may well be non-trivial necessary conditions for being A in any possible world, and non-trivial necessary conditions for being B in any possible world, there are no non-trivial necessary conditions for being A that are not also necessary conditions for being B, and vice versa. (Cf. Adams’s ‘Moderate Haecceitism’ (1979, 24–26).)