If, in opposing the Peikoffian view of necessity, we were to declare the contingency of truth, we must be prepared for stereotypical Objectivist refutation, namely: Is this declared contingency of truth itself a necessary truth? The philosopher George Santayana answered this charge in his book The Realm of Truth as follows:
Finally, turning the doctrine here defended against itself, we might ask whether it is not necessarily true that the truth is contingent and not necessary. Here again I must repeat that what is necessary logically is not necessarily true. In this case, that truth is a necessary proposition, because facts, by definition, make the truth true and all facts, again by definition, are contingent. But there is no necessity in the choice or in the applicability of such categories as necessary, truth, or fact. These categories are not necessarily true. I find that, as a matter of fact, they are true, or at least true enough; they articulate human thought in a normal way which reality on the whole seems to sanction. They are the lungs and heart-valves of the mind. And while we use these categories, we shall be obliged on pain of talking nonsense to stick to their connotations, and to acknowledge, among other things, that there are no necessary truths. But the possession of such categories is after all a psychological or even a personal accident; and the fact that they are convenient, or even absolutely true in describing the existing world, is a cosmic accident.
[Our thesis], then, that there are no necessary truths, is itself made necessary only by virtue of certain assumed intuitions or definitions which fix the meaning of the terms necessity, contingency, existence, and truth. But no definition and no intuition can render true the term it distinguishes. My thesis will therefore be a true thesis only in so far as in the realm of existence facts may justify my definitions and may hang together in the way those definitions require. [Realms of Being, 423-424]
The key to understanding the (so-called) necessity-contingency "dichotomy" is to appreciate the difference between our ideas of things and things themselves. Although in some phases of her epistemology, Rand appreciated the difference between ideas and concepts on the one side and reality on the other, there are parts of her philosophy were she reverts to a cruder, more literalist conception of knowledge. The Objectivist view of necessity and contingency is clouded by a misplaced literalism. At the core of the Objectivist view of logic is the implicit premise that logic can only be "valid" if reality itself is "logical." This misunderstanding infects a good portion of the Objectivist metaphysics, and spills over into the Rand's deeply problematical view of identity. Logic is not, nor can it ever be, a property of matter or consciousness. Logic is a category applicable to phases of thought. An argument can be logical or illogical; facts, on the other hand, are alogical.
Necessity applies merely to the realm of thought,. Propositions can be necessary if they are defined as such. But a proposition cannot make a fact necessary. Even if a "necessary" proposition describing a fact turns out to be true, the truth comes from the fact, which is not necessary, rather than from logic. Facts are not true for logical reasons. Logic is a procedure which can be helpful in testing assertions about matters of fact. Logic, however, does not create truth (as the "facts are necessary" view unwittingly presumes).