 Or perhaps we should be more restrictive about the kinds of object we accept into our ontology. After all, a tail-complement seemed like a dubious object from the beginning, and if there is no such thing as Tib, we don’t have to explain what relationship holds between Tib and Tibbles (we may grandly deny that cats have ‘arbitrary undetached parts’). Similarly, perhaps it is a mistake to think that there literally are such things as statues and lumps of clay, as opposed to mere quantities of stuff or pluralities of particles. Restrictive ontologies come in different strengths: accepting only partless objects and living organisms; accepting only partless objects and those composite objects which are ‘greater than the sum of their parts’; accepting only partless objects; accepting only ‘stuff’ or matter and not objects at all; accepting only ‘proper’ objects and not quantities of stuff.  Difficulties here include reconciling such radical claims with our everyday beliefs, and, for the more moderate versions, ensuring that each and every possible case of coincidence really has been ruled out.