 Note, of course, that Scotus’s account of the common nature also entails something stronger than Adams is proposing: indeed, it entails precisely the sort of minimal hypostatization that Scotus advocates. And the reason for this, of course, is Scotus’s view that individual substances cannot themselves be primarily diverse – a fact that is explained by his claim that common natures have some sort of unity in their instantiations: the nature in Socrates is (non-numerically) the same as the nature in Plato. Natures, for Scotus, cannot be primarily diverse; substances must include more than natures. But individual natures in Ockham’s view can indeed be primarily diverse, and this surely amounts to a form of haecceitism – nothing other than an individual nature’s own self-identity explains its distinction from all other such natures. Maintaining that individual natures are primarily diverse amounts not to having no theory of individuation, but to accepting a form of haecceitism that, like Adams’s, does not involve ontological commitment to the existence of haecceities as distinct real constituents of things. The result, as in Adams, is that the identity of indiscernibles is false even in Scotus’s rather trivial sense.