 Historical epistemology faces a variety of criticisms, including some inherited from the Battle of the Big Systems, e.g., whether rationality and objectivity can be locally preserved during major transformations and how to have thoroughgoing historicity, including historical relativity, without full-blown relativism. Generalization problems still lurk at the meso-scale of historical epistemology. Some critics question whether historical epistemology is anything new, sometimes complaining that it just revives traditional history of ideas. Some would question its neo-Kantian underpinnings. For example, how can we really identify and individuate the “categories” employed by scholars such as Hacking and Daston? (See Kusch 2010, 2011 and Sciortino 2017.) Skeptics ask what difference historical epistemology makes to science, history, or philosophy of science. Is it more than a faddish relabeling of work already well underway? Are new historical and/or philosophical methods required to conduct such a study? Given its different strands, is it coherent as a movement? Various adherents disagree on what it includes and even what to call it. Although Daston declares that Hacking’s work provided much of her original inspiration, Hacking denies that he is doing historical epistemology, preferring “meta-epistemology”. He also says that he is doing whiggish “history of the present”. Scholars such as Nersessian, ABC (Andersen, Barker, &amp; Chen 2006), and Renn rely heavily on recent work in cognitive science, whereas sociologists still tend to shun cognitive psychology.