  The overall picture that emerges from Sylvan’s work is of a broad philosophy that draws on non-classical (relevant) logic, a neo-Meinongian metaphysics and a neo-Meinongian value theory as a means of accounting for “common-sense” ways of talking (e.g., about things that do not exist), ways of valuing (e.g., the seeming intrinsic value of things in the natural world) and socio-political arrangements (e.g., a pluralist anarchism). Sylvan’s work was radical, but rigorous; a rich many-worlds semantics underpins formal analyses. His work was contentious; many traditional philosophical “problems” are claimed to be artefacts of faulty orthodox theories. And his work was expansive; philosophy’s traditional role with the question “How are we to live?” is taken seriously. Above all, Sylvan’s thought was unified and systematic: “What is sought is a theory of values which blends both with object-theory and with deeper environmental theory…” (1986, 1).