 which asserts the opposite subordination, and says that facts are a (proper or improper) subset of true thinkables, implicitly allowing, this time, that there might be true thinkables that are not identical with facts. (8) is therefore distinct from (7), and if (7) is controversial, (8) is equally or more so, but for reasons that are at least in part different. (8) denies the existence of facts that cannot be grasped in thought. But many philosophers hold it to be evident that there are, or at least could be, such facts—perhaps certain facts involving indefinable real numbers, for example, or in some other way going beyond the powers of human thought. So (8) could be false; its status remains to be established; it can hardly be regarded as truistic. Accordingly, one might expect that an identity theorist who wished to affirm (7), and certainly anyone who wanted to say that (7) (or (6)) was truistic, would—at least qua identity theorist—steer clear of (8), and leave its status sub judice. In fact, however, a good number of identity theorists, both historical and contemporary, incorporate (8) as well as—or even instead of—(7) into their statement of the theory. Richard Cartwright, who published the first modern discussion of the theory in 1987, wrote that if one were formulating the theory, it would say “that every true proposition is a fact and every fact a true proposition” (1987: 74). McDowell states that