 At the end of his discussion (154,3 ff., interpreting 19a23 ff.), Ammonius brings together necessary and definite truth, but not clearly enough to resolve all questions about the latter. He uses Aristotle’s idea that sentences can be necessarily true in two ways, either absolutely, no matter whether they are said of perishable, existing or non-existent things, or for as long as the predicate holds of the subject. The whole of a disjunction of contradictory assertions, such as ‘either there will be a sea-battle tomorrow or there will not be a sea-battle tomorrow’ or ‘either Socrates is walking or Socrates is not walking’, is necessarily true in the absolute sense. Ammonius says that this is still the case when, due to the nature of the thing in question, one of the disjuncts is true in a definite manner, as in ‘either fire is hot or fire is not hot’ (154,11). It appears, then, that Ammonius treats only the contradictory disjunctions as necessarily true in the absolute sense, while their disjoined parts may be necessarily true in the other sense, that is, only as long as the predicate holds of the subject. In the case of certain facts, such as fire being hot, this is always the case, and of two contradictory disjuncts the one which asserts this fact is always true in a definite manner. In the case of contingent facts, then, one disjunct will only be true in a definite manner when the subject exists and the predicate is true of it. For Ammonius, when Aristotle restricts the discussion to future contingent facts, this makes it necessary that neither member of a contradiction said about them be true in a definite manner, ‘whatever happens’, since each, being contingent, must be susceptible of both truth and falsity ‘however it chances’ or ‘for the most part’ or ‘for the lesser part’. Thus, Ammonius’ explanation of Aristotle’s reply to the determinist has an affinity with his answers to the determinist’s claims about the ‘Reaper’ (there, the determinist is said to have illegitimately assumed that ‘you will reap’ is necessary, not contingent; here, to have ignored Aristotle’s assumption that the disjuncts are contingent) and about divine foreknowledge (there, the gods are said to know things definitely, because these things are not future for the gods, although they are both future and indefinite for us; here, the future disjuncts are each contingent and, thus, not definitely true, it being open for each to be true or false in the event). Ammonius’ approach may not be very satisfying to us, in that it does not answer the question of what kind of truth-value Aristotle or Ammonius assigned to future contingent propositions, but it keeps to the project of De Int., exploring the application of and the exceptions to the rule that every contradictory pair of sentences has one member true and one member false (cf. Whitaker 1996). Boethius (in De Int. II 106,30–107,16, 208,1–18) also uses the distinction between being true in a definite and in an indefinite manner, but there is debate among scholars as to whether he understands this distinction and its role in Aristotle’s argument in just the same way as Ammonius (cf. Sorabji 1998, Kretzmann 1998, Mignucci 1998). 