 Hilary Putnam (1991) has praised Reichenbach’s work as “one of the most magnificent attempts by any empiricist philosopher of this or of any other century” and called for more historical study of his work. We do not disagree, but a candid philosophical retrospective assessment of any major philosopher is bound to find flaws. As Putnam emphasizes, in the end Reichenbach tried to found epistemology and metaphysics on probability relations, but he evaded or dismissed coherent and pointed challenges from Ernest Nagel and others as to how his conception of probability could serve the purposes he required of it. Reichenbach’s work repeatedly ignored or discounted the contemporaneous or prior efforts of others that address the issues that concerned him, efforts that are in one or another way as good as, or importantly better, than his own. That is true with respect to Robb with regard to the causal construction of space-time relations; it is true with respect to Kolmogorov with regard to the theory of probability; it is true with respect to Birkhoff and von Neumann with regard to quantum logic. The effect has been to make much of Reichenbach’s best-known work something of a scientific and philosophical eddy rather than a main current. Reichenbach nonetheless was a central figure in forming the mainstream of 20th century philosophy of science as a crossdisciplinary study devoted to reconstructing and “justifying” received science rather than to proposing novel scientific frameworks or novel methodologies. At least in that fundamental respect, he remained a Kantian throughout his career. 