 Can the identity theorist deal with this problem, and if so how? Here is one suggestion. Suppose we hold, staying with grumpy Socrates for a moment, that, against the assumption made at the end of the last paragraph, grumpy Socrates does in fact exist in worlds where Socrates has a sunny disposition. The basis for this move would be the thought that, after all, grumpy Socrates is identical with Socrates, and Socrates exists in these other worlds. So grumpy Socrates exists in those worlds too; it is just that he is not grumpy in those worlds. (Suppose Socrates is very grumpy; suppose in fact that grumpiness is so deeply ingrained in his character that worlds in which he is genial are quite far away. Someone surveying the array of possible worlds, starting from the actual world and moving out in circles, and stumbling at long last upon a world with a pleasant Socrates in it, might register the discovery by exclaiming, with relief, “Oh look! Grumpy Socrates is not grumpy over here!”.) Similarly, one might contend, the true proposition, and fact, that Socrates is wise goes on existing in the worlds where Socrates is not wise, because the true proposition, and fact, that Socrates is wise just is the proposition that Socrates is wise, and that proposition goes on existing in these other worlds, but in those worlds that true proposition, and fact, is not a true proposition, or a fact. (In Scotist terms one might say that the proposition that Socrates is wise and the fact that Socrates is wise are really identical but formally distinct.)