 If, therefore, we take a proposition to be possible if it is true at, rather than in, a world, since the proposition \(\neg \sfE!\sfa\) that Adams doesn’t exist is true at some worlds, his non-existence is possible after all, \(\Diamond\neg \sfE!\sfa,\) contrary to Prior. This change in perspective thus paves the way for a logic that is consistent with the existence of contingent∃ beings. Recall also that Adams is a  serious actualist:  to have a property is to exist. Hence, at worlds where a given object fails to exist, it has no properties. Thus, in particular, at a world \(w\) where Prior fails to exist, he also fails to be a logician, that is, it is true at \(w\) that he is not a logician, \(\neg \sfL\sfp\). Hence, the conditional proposition that he is, if a logician, a logician—\(\sfL\sfp \to \sfL\sfp\)—is also true at \(w\) and so true at all worlds, not just those in which he exists. It is therefore not just  weakly necessary,  i.e., unable to be false, \(\neg\Diamond\neg(\sfL\sfp \to \sfL\sfp),\) but strongly necessary, \(\Box(\sfL\sfp \to \sfL\sfp).\) By taking truth at, rather than in, a world to be our guiding semantic intuition, then, it appears that, without compromising the metaphysics of strict actualism, we can restore at least some of the familiar logical connections between (im)possibility and necessity that were lost in Prior’s Q and, in particular, restore the modal status of at least some logical truths to full necessity.