 Other critics have gone farther. They build upon the claims that the concept religion is an invented category and that its modern semantic expansion went hand in hand with European colonialism, and they argue that people should cease treating religion as if it corresponds to something that exists outside the sphere of modern European influence. It is common today to hear the slogan that there is no such “thing” as religion. In some cases, the point of rejecting thing-hood is to deny that religion names a category, all the instances of which focus on belief in the same kind of object—that is, the slogan is a rejection of substantive definitions of the concept (e.g., Possamai 2018: ch. 5). In this case, the objection bolsters a functional definition and does not deny that religion corresponds to a functionally distinct kind of form of life. Here, the “no such thing” claim reflects the unsettled question, mentioned above, about the grounds of substantive definitions of “religion”. In other cases, the point of this objection is to deny that religion names a defining characteristic of any kind—that is, the slogan is a rejection of all monothetic definitions of the concept. Perhaps religion (or a religion, like Judaism) should always be referred to in the plural (“Judaisms”) rather than the singular. In this case, the objection bolsters a polythetic definition and does not deny that religion corresponds to a distinct family of forms of life. Here, the “no such thing” claim rejects the assumption that religion has an essence. Despite their negativity, these two objections to the concept are still realist in that they do not deny that the phrase “a religion” can correspond to a form of life operating in the world.