Recent arguments in favour of monism based on quantum holism as well as other arguments from quantum mechanics pose an interesting challenge for neo-Aristotelian pluralist substance ontology. How can the neo-Aristotelian respond to this challenge? In this article, Jonathan Schaffer's priority monism is the main target. It will be argued that the case from quantum mechanics in favour of priority monism faces some challenges of its own. Moreover, if the neo-Aristotelian is willing to consider alternative ways to understand 'substance', there may yet be hope for a pluralist substance ontology. A speculative case for such an ontology will be constructed based on primitive incompatibility. 3 influential arguments build on quantum theory and the phenomenon of quantum entanglement in particular. Examining these arguments and their consequences for the idea of substance is precisely what I will aim to do in what follows. The focus is on one of Schaffer's central arguments, which will be outlined in the second section. We will then proceed to look at the underlying science in some more detail in the third section and highlight some open questions, which put Schaffer's argument in new a light. It will become apparent that the upshot of Schaffer's argument, if successful, would be even more radical than it first seems, and this poses a challenge for the dialectic of the argument. In the fourth section, a reconciliation is sought and a novel way of understanding substance is proposed, where primitive incompatibility is introduced as a necessary condition for substancehood. Finally, in the fifth section, we will examine how primitive incompatibility might be traced to quantum ontology, with special attention to wave function realism. 2. Schaffer's monism and the argument from entanglement The type of monism that Schaffer defends is priority monism. This is a less radical view than monism understood as the view that exactly one thing exists, sometimes called existence monism, which Schaffer takes to be an uncharitable understanding of monismhe in fact refers to Hoffman and Rosenkrantz and associates this type of uncharitable approach with them. 6 Hoffman and Rosenkrantz write as follows: