 The discussion about future contingents in modern philosophical logic was revived by J. Łukasiewicz’s works on three-valued logic (1957, 1967). He thought that in order to avoid fatalistic consequences, one should admit that the principle of bivalence (for any proposition p, either p is true or p is false) does not hold good for future contingent propositions. Arguing that this was realized by Aristotle in Chapter 9 of De interpretatione, Łukasiewicz attempted to formalize Aristotle’s position by introducing a third truth-value (neither true nor false) for future contingent propositions and giving three-valued truth-tables for truth-functional basic connectives. Many authors have followed Łukasiewicz in taking Aristotle to restrict the principle of bivalence, though they have not ascribed to Aristotle the details of Łukasiewicz’s system, which is problematic in many respects. In arguing for the deterministic consequences of unrestricted bivalence, Łukasiewicz himself assumed, and took Aristotle to assume, that the truth of a proposition entails the necessity of its truth. Logical determinism, therefore, is to be avoided by qualifying the truth-values of future contingent propositions. The critics of this view do not see any entailment relation between truth and necessity, some of them maintaining that the illusion of logical determinism has its roots in a tacit oscillation between a temporal and atemporal predication of truth. The temporalized reading may be associated with diachronic determination, certainty, necessity and other time-dependent qualifications. Mixing these with non-deterministic atemporal predications yields the wrong idea of fatalism (von Wright 1984: 52–67). It is argued that even the temporalized predication of truth carries no deterministic implications. (Sorabji 1980: 96–103; Sorabji’s example is that “even if it has already been true that I am going to swim, I still retain the power to make it to have been false”.)