 Other philosophers draw more heavily on cognitive science. Giere (2002) takes a naturalist approach to modeling, not so much the distribution of cognitive labor, but the distribution of cognition. This approach takes a system or interactive community as the locus of cognition, rather than the individual agent. Nersessian (2006) extends distributed cognition to model-based reasoning in the sciences. Models are artifacts that focus the cognitive activity of multiple individuals in particular settings. Knowledge is distributed across the minds interacting about the artifacts in that setting. Paul Thagard draws on the increasingly interdisciplinary (and hence social) nature of cognitive science itself to argue that not only does cognitive science (or certain lines of analysis in cognitive science) support a conception of cognition as distributed among interacting agents, but that this conception can be turned back upon cognitive science itself. (Thagard 2012). Finally Alexander Bird (2010) reflects on the sense of knowledge required for attributions such as: “the biomedical community now knows that peptic ulcers are often caused by the bacterium Helicobacter pylori.” Or “There was an explosive growth in scientific knowledge in the twentieth century.” Bird faults other social epistemologists for still making such collective knowledge supervenient on the states of individuals. Instead, he argues, we should understand social knowing as a functional analogue of individual knowing. Both are dependent on the existence and proper functioning of the relevant structures: reasoning and perception for individuals; libraries and journals and other social structures, for collectivities. Scientific knowledge is an emergent effect of collective epistemic interactions, concretized in the texts that have been designated as vehicles for the preservation and communication of that knowledge