 Clearly, however, even if one is skeptical of the bi-modal conception, the core of the intended debate remains: whether or not to countenance the likes of Bergoglio’s possible children. In response to those who do, actualists define themselves simply as those who do not. The historical trajectory sketched above explains why the debate has often come to be framed in terms of distinct modes of being—actuality and mere possibility. But this bi-modal framing is inessential: when the intended debate is kept in the foreground, “actuality”, for the actualist, is best understood simply as a placeholder for whatever it is that allegedly distinguishes the likes of us (and abstract objects such as the numbers) from the likes of Bergoglio’s merely possible children. Linsky and Zalta (1994: §4) and Williamson (2013: §1.2) themselves, in fact, just re-introduce what is essentially Bolzano’s characterization of possibilia: they are contingently non-concrete. On this characterization, possibilism can take a form that clarifies the debate without any mention of modes of being and, hence, avoids the above critiques: