 One could circumvent the threatened regress by denying that the incompatibilities in question require truth-makers of their own because they’re necessary truths and such truths are a legitimate exception to maximalism—because “they are true come (or exist) what may” (Simons 2005: 254; Mellor 2003: 213). There is some plausibility to the idea that formal truths (tautologies) don’t stand in need of truth-makers; their truth is settled by the truth-tables of the logical constants. But material necessary truths—such as that expressed by “yellow is incompatible with blue”—appear to make just as substantive demands upon the world as contingent truths do (Molnar 2000: 74). In a sense they appear to make even more of a demand since the world must be so endowed that it could not in any circumstances have failed to live up to the expectations of material necessary truths. It’s a peculiar feature of our philosophical culture that even though it’s almost universally acknowledged that Wittgenstein’s plan (1921: 6.37) to show all necessity is logical necessity ended in failure—indeed foundered upon the very problem of explaining colour incompatibilities—that so many philosophers continue to think and talk as though the only necessities were formal ones so that necessary truths don’t need truth-makers (MacBride 2011: 176–7).