 The collection of intuitive anomalies and appeal to seriousness may very well be the most powerful strategies nominalists East and West have, even though their realist adversaries will predictably maintain that they are untouched because universals are not the kind of things that need to be in one place at one time, etc. However, there are other considerations for Dharmakīrti besides the intuitive ones. There are metaphysical arguments and even an underlying political stance behind his nominalism (see  section 4).  The recurring Buddhist metaphysical argument against the reality of universals is that they would be subject to an intractable “one-many” problem: the universal, which would be one thing, would have to be somehow present in and share the nature of several different particulars. The problem for Dharmakīrti would then be that because the universal would share the multiple natures of the various particulars it, too, would itself have to be many different  things.[9]  The alternative whereby the universal would be a radically separate entity (arthāntara) from the particulars and remain unitary in nature is dismissed as irreconcilable with the obvious fact that we say that several things possess the same property. Buddhists, not surprisingly, have to consecrate considerable attention to the Nyāya idea that universals are indeed such radically separate entities but linked to particulars via an inherence (samāvāya) relation. The counter-arguments in Pramāṇavārttika and Sambandhaparīkṣā become technical, turning in part on the unreality of relations, but again the intuitive Buddhist stance is clearly that inherence, like universals, is an occult entity, posited ad hoc and without any discernible effects in the world.