 Feyerabend argued that the idea, common to positivists, that the interpretation of observation terms doesn’t depend upon the status of our theoretical knowledge, has consequences undesirable to positivists. One of these is that “every positivistic observation language is based upon a metaphysical ontology” (Philosophical Papers, Volume 1, p. 21). Another follows from the thesis, which he relishes, that the theories we hold influence our language, and maybe even our perceptions. This implies that as long as we use only one empirically adequate theory, we will be unable to imagine alternative accounts of reality. If we also accept the positivist view that our theories are summaries of experience, those theories will be void of empirical content and untestable, and hence there will be a diminution in the critical, argumentative function of our language. Just as purely transcendent metaphysical theories are unfalsifiable, so too what began as an all-embracing scientific theory offering certainty will, under these circumstances, have become an irrefutable dogma, a myth. It is argued in Preston 1997 (chapter 5) that his antipathy toward this “myth predicament” was one the main driving-forces behind Feyerabend’s views at the time.