 Most controversial is how the issue of general relativity as a touchstone for competing philosophies of science was framed: having dismissed Kant’s own synthetic a priori for its mistaken apodicity, no time was spared for discussion of its then contemporary development in Neo-Kantianism as a merely relative but still constitutive a priori. Now in the philosophy of physics, this omission—committed both by Schlick and Reichenbach—has recently come back to haunt logical empiricists with considerable vengeance. Thus it has been argued that the Schlick-Reichenbach reading of general relativity as embodying the standard logical empiricist model of scientific theories, with high theory linked to its observational strata by purely conventional coordinative definitions, is deeply mistaken in representing the local metric of space-time not to be empirically but conventionally determined as in special relativity (Ryckman 1992) and that it is instead only the tradition of transcendental idealism that possesses the resources to understand the achievements of mathematical physics (Ryckman 2005; cf. Friedman 2001). It is tempting to speak of the return of the repressed Neo-Kantian opposition. But it is tempting too to note that Schlick’s and Reichenbach’s mistake was already corrected quietly and without fanfare by Carnap (see the example in his 1934/37, §50). Clearly then, the mistake was not inevitable and inherent in logical empiricist theorizing about science as such. (For discussion of different criticism of the Circle’s reading of Einstein, especially his relation to Mach, see DiSalle 2006, Ch.4.)