 On the face of it, to treat possible worlds as abstract entities may seem only to make the problem of transworld identity worse. If it is hard to believe that you (or a table or a cat) could be part of another Lewisian possible world, it seems yet harder to believe that a concrete entity like you (or the table or cat) could be part of an abstract entity. However, those who think that possible worlds are abstract entities typically do not take the existence in a merely possible world of a concrete actual individual to involve that entity’s being literally a part of such an abstract thing. Rather, such a theorist will propose a different interpretation of ‘existence in’ such a world. For example, according to Plantinga’s (1973, 1974) version of this account, to say that George Eliot exists in some possible world in which she is a scientist is just to say that there is a (maximal) possible state of affairs such that, had it obtained (i.e., had it been actual), George Eliot would (still) have existed, but would have been a scientist. On this (deflationary) account of existence in a possible world, it appears that the difficulties that accompany the idea that George Eliot leads a double life as an element of another concrete universe as well as our own (or the idea that she is partially present in many such universes) are entirely avoided. On Plantinga’s account, to claim that an actual object exists in another possible world with somewhat different properties amounts to nothing more risqué than the claim that the object could have had somewhat different properties: something that few will deny. (Note that according to this account, if the actual world is to be one of the possible worlds, then the actual world must be an abstract entity. So, for example, if a merely possible world is ‘a way the world might have been’, the actual world will be ‘the way the world is’; if a merely possible world is a maximal possible state of affairs that is not instantiated, then the actual world will be a maximal possible state of affairs that is instantiated. It follows that we must distinguish the actual world qua abstract entity from ‘the actual world’ in the sense of the collection of spatiotemporally linked entities including you and your surroundings that constitutes ‘the universe’ or ‘the cosmos’. The sense in which you exist in this concrete universe (by being part of it) must be different from the sense in which you exist in the abstract state of affairs that is in fact instantiated (cf. Stalnaker 1976; van Inwagen 1985, note 3; Kripke 1980, 19–20).)