 Modal fictionalism can be interpreted as a descriptive theory of what our talk in fact amounts to, or as a normative proposal for how we should use talk of possible worlds. (In the terminology of Burgess and Rosen 1997, this is the distinction between a “hermeneutic” construal of modal fictionalism and a “revolutionary” construal of modal fictionalism). If the theory is that in fact we take possible worlds to be no more than convenient fictions, and, in the case of strong modal fictionalism, that facts about the content and nature of the fiction of possible worlds explain and/or provide the basis of the analysis of our modal locutions, then the theory is descriptive. This sociological claim that most philosophers who talk about possible worlds take this talk to be analogous to talk of e.g., ideal gases is a dubious one: my own impression is that modal fictionalism is a minority view amongst those philosophers who work extensively on the philosophy of possible worlds and its applications, though perhaps fictionalism might be the majority view when all who have opinions on possible worlds are taken into account.