 Of course, if someone grants that existential quantification is ontologically committing in the context of a theory of truth-makers then they won’t stultify themselves in this way (Heil 2003: 9, 2009: 316–7, Simons 2010: 200). But this just seems like special pleading. An argument is owed that we can’t legitimately commit ourselves to the existence of things that perform theoretical roles outside the theory of truth-makers (MacBride 2011: 169). Why should there be only one theoretical dance allowed in town? Why shouldn’t we allow that there are other theoretical roles for existing things to perform? Indeed it’s a very real possibility that when we come to understand the capacity of the truth-makers to make truth-bearers true we will find ourselves embroiled in commitment to the existence of other things in their explanatory wake that aren’t truth-makers themselves. In fact Armstrong himself should have been one of the first to recognise this. For it has been an abiding feature of Armstrong’s world view that we are obliged to acknowledge not only states affairs, which are truth makers, but also properties and relations, constituents of states of affairs, which aren’t.