 Finally, outstanding work remains in sorting out the philosophical utility of a variety of proposed units in addition to styles, such as Kuhn’s (1970) paradigms, Lakatos’ (1980) research programmes, Laudan’s (1977) research traditions, and Holton’s (1988) themata. A rational comparative historical anthropology of both theorizing and philosophical analyses of theorizing remains mostly unmapped (cf. Matheson and Dallmann 2014). Such a comparative meta-philosophical analysis should also address Davidson’s (1974) worries about “conceptual schemes” and Popper’s (1996 [1976]) critique of “the myth of the framework” (see Hacking 2002; Godfrey-Smith 2003).