 What is striking is that Suárez simply grants the first premise of the first argument, and so effectively cedes the point on which Locke later laid so much emphasis: we have no direct experience of substantial forms. Hence, he agrees, we have some reason for doubting their existence. Needless to say, however, Suárez does not join Locke or any of the many philosophers who followed him in finally casting substantial forms aside. This is because he roundly rejects the first premise of the second argument, according to which it is not necessary to posit substantial forms to explain other data known to us through experience. Suárez counters that, on the contrary, substantial forms have significant explanatory work to do. He concludes, then, that to the extent that this is so, we have reason to countenance their existence after all.