Arguments against quidditism also appeal to modal intuitions. Black (2000: 94) says, for example, that quidditistic differences are “distinctions which my intuitions tell me are distinctions without differences… My intuition is that to play the nomological role of some colour or flavour is to be that colour or flavour, at that the idea of two qualities swapping nomological roles is thus unintelligible.” Other anti-quidditist arguments turn on its purported epistemological consequences. On this front, some anti-quidditists (as well as some quidditists) hold that quidditism entails that we are irremediably ignorant of the distribution of the world’s fundamental properties. (Lewis (2009) labels the resulting view, “Ramseyan Humility.” On quidditism and humility, see also Bird (2007: 79), Hawthorne (2002b), Locke (2009), Schaffer (2005), Shoemaker (1980), and Whittle (2006).) Additional complaints and concerns about quidditism are diverse in character. Locke (2012) discusses Ockhamist worries about the ontology of quidditism and, specifically, second-order quiddities. Whittle (2006) worries about the epiphenomenal intrinsic nature of properties, given quidditism’s alleged modal consequences. Black (2000) offers a cardinality argument against quidditism, which holds its modal commitments to demand the existence of proper class-many possible worlds. Hawthorne (2002b) considers whether quidditism might ultimately require a kind of “hyperstructuralism”, according to which absolutely any property might swap roles with any other property including the relation of causal necessitation itself. The resulting bizarre possibilities—e.g., where mass and causal necessitation swap roles—would deliver a reductio of quidditism should they prove unavoidable.