 Different strands of Quine’s criticism of the analytic/synthetic distinction must thus be distinguished. While Quine’s criticisms in “Two Dogmas” on their own clearly did not undermine all forms of the distinction that were defended in the Vienna Circle—Carnap’s reconstructions of the notion of analyticity did not express unconditionally necessary and unrevisable propositions—they do gain in plausibility even against Carnap’s once it is recognized that the deepest ground of contestation lies elsewhere: not in the notion of analyticity widely understood but in that of logical truth narrowly understood. Read in this way, Quine can be seen to argue that the notion of L-consequence as explication of analytic truth—as opposed to P-consequence as non-analytic, mere framework entailments—traded not only on the idea of non-finitary notions of proof but also on a distinction of logical from descriptive expressions that itself only proceeded on the basis of a finite enumeration of the former (compare Carnap 1934/37, §§51–52). (This deficit was not repaired in Carnap’s later work either; see Awodey 2007.) What Quine criticized was precisely the fact that Carnap could ground the distinction between logical and non-logical terms no deeper than by the enumeration of the former in a given framework: was the distinction therefore not quite arbitrary? 