 Our [5] is the main suppressed premise. It means, simply, that we can frame senseful propositions. Let us now consider how we might try to defend the inference from [2] to [3] on Wittgensteinian principles. As a preliminary, note that, given Wittgenstein’s equation in the Notes on Logic of having sense with having truth-poles (NB, 99), it seems reasonable to suppose that for a sentence to “have sense” with respect to a given world is for it to have a truth value with respect to that world. Let us assume that this is so. Now suppose that everything exists contingently. Then, in particular, the referents of the semantically simple symbols occurring in a fully analysed sentence will exist contingently. But then any such sentence will contain a semantically simple symbol that fails to refer with respect to some possible world (As we will shortly see, this step is in fact controversial.). Suppose, as a background assumption, that there are no contingent simples. (It will be argued below that this assumption plausibly follows from certain Tractarian commitments.) Then, if we assume that a sentence containing a semantically simple term is neither true nor false evaluated with respect to a world in which its purported referent (namely, a complex existing contingently at the actual world) fails to exist — and, for now, we do — then, for any such fully analysed sentence, there will be some world such that the sentence depends for its truth valuedness with respect to that world on the truth with respect to that world of some other sentence, viz., the sentence stating that the constituents of the relevant complex are configured in a manner necessary and sufficient for its existence. It follows that if everything exists contingently, then whether a sentence is senseful with respect to a world will depend on whether another sentence is true with respect to that world.