 It has been observed that Anderson’s most prominent students accepted in fact very little of his system. It is still the case that their most fundamental philosophical commitments can be traced to the boldness of Anderson’s position. And Armstrong suggests that the philosopher at some point can only outline his or her most basic commitments. Stephen Mumford summarises Armstrong’s own position as follows: no God, no non-spatial minds, no abstract entities beyond space-time, no Platonic forms or realm of universals; an austere ontology without transcendent universals, realm of numbers, transcendent standards of value, timeless propositions, non-existent objects, possibilia, possible worlds, abstract classes (Mumford 2007 p. 5). Armstrong diverges from Anderson in his emphasis upon scientific naturalism, in the position that the world is to be completely described in terms of a completed physics. What properties exist will ultimately be determined solely by science, and the results will inevitably seem counter-intuitive within the perspective of Aristotelian common sense. But for Armstrong this scientific view can be reconciled with a form of metaphysical realism derived from Anderson’s teaching which takes universals to exist immanently rather than in a transcendent realm; which takes the world to contain nothing but particulars having properties and being related to each other; which takes the world to be nothing but a single spatio-temporal system; which regards reality as a world of states of affairs conceived as particulars bearing properties; which insists that states of affairs are the smallest units of existence since neither particulars nor universals are capable of independent existence. 