 As the unnamed villain of the opening sentences of Kuhn’s influential Structure of Scientific Revolutions (1962), logical empiricism is often accused of lacking historical consciousness and any sense of the embedding of philosophy and science in the wider culture of the day. Again it can hardly be denied that much logical empiricist philosophy, especially after World War II, was ahistorical in outlook and asocial in its orientation. Reichenbach’s distinction (1938) between the contexts of discovery and justification—which echoed distinctions made since Kant (Hoyningen-Huene 1987) and was already observed under a different name by Carnap in the Aufbau—was often employed to shield philosophy not only from contact with the sciences as practiced but also culture at large. But this was not the case for the Vienna Circle generally. On the one hand, unlike Reichenbach, who drew a sharp break between traditional philosophy and the new philosophy of logical empiricism in his popular The Rise of Scientific Philosophy (1951), Schlick was very much concerned to stress the remaining continuities with traditional philosophy and its cultural mission in his last paper (1938). On the other hand, on the left wing of the Circle scientific meta-theory was opened to the empirical sciences. To be sure, Carnap for his own part was happy to withdraw to the “icy slopes” of the logic of science and showed no research interest of his own in the history of science or philosophy, let alone its social history. By way of the division of labor he left it to Neurath and Frank to pursue the historical and practice-related sociological questions that the pure logic of science had to leave unaddressed. (See, e.g., Neurath’s studies of the history of optics (1915, 1916), Frank’s homage to Mach (1917), his pedagogical papers in (1949b) and his concern with the practice of theory acceptance and change in (1956); cf. Uebel 2000 and Nemeth 2007.) Moreover, it must be noted that Neurath himself all along had planned a volume on the history of science for the International Encyclopedia of Science, a volume that in the end became Kuhn’s Structure. Its publication in this series is often regarded as supremely ironical, given how Kuhn’s book is commonly read. But this is not only to overlook that the surviving editors of that series, Carnap and Morris were happy to accept the manuscript, but also that Carnap found himself in positive agreement with Kuhn (Reisch 1991, Irzik and Grunberg 1995; cf. Friedman 2001). Finally, one look at the 1929 manifesto shows that its authors were very aware of and promoted the links between their philosophy of science and the socio-political and cultural issues of the day.