 In Structure and later writings, Kuhn locates revolutionary change both at the logico-semantical and methodological level (incompatibility between successor and predecessor paradigm) and at the level of form of community life and practice. But does the latter always require the former? Perhaps expressions such as “the problem of conceptual change” and “breaking out of the old conceptual framework” have led philosophers to over-intellectualize historical change. As we know from the history of economics and business, one form of life can replace another in various ways without being based directly upon a logical or semantic incompatibility. The old ways may be not wrong but simply obsolete, inefficient, out of fashion—destroyed by a process that requires more resources than simple logical relations to understand it. There can be massive displacement by non-logical means. Many have argued that Kuhn’s semantic holism, with its logical-relational underpinnings, led him to underappreciate how flexible scientists and technologists can be at the frontiers of research (Galison 1997). Having distinguished the working scientists’ point of view from those of the historian and the philosopher, looking down from above, he proceeded to confuse them. Retrospectively, as many commentators have noted, we can view Kuhn on scientific revolutions as a transitional figure, more indebted to logical empiricist conceptions of logic, language, and meaning than he could have recognized at the time, while departing sharply from the logical empiricists and Popper in other respects.