 Feest &amp; Sturm (2011) divide the movement into three streams. One stream studies historical changes in epistemology-laden concepts such as objectivity, observation, evidence, experimentation, explanation, and probability. How do new concepts emerge? How are they stabilized? At what point do they become conscious rather than remaining implicit in practice? How do they shift over time and how well do they travel to different scientific contexts (cf. Howlett &amp; Morgan 2011)? Insofar as they are initially metaphorical, how do they become dead metaphors? How do they fade out of use? Lorraine Daston’s work is a good example of this approach (e.g., 1988, 1991; Daston &amp; Galison 2007; Daston &amp; Lunbeck 2011). This means looking at the evolution of concepts or organizing “categories” of action and thought within a historically confined project, however interdisciplinary it might be—something between the eternal, global, and maximal often favored by philosophers and the evanescent, local, and contingent favored by many historians. Gone is the old-fashioned “conceptual history” of the sort exemplified by Max Jammer’s (1957), which traces “the concept” of force from ancient Egypt to the twentieth century. Wrote Daston in an early paper: