 Churchland’s neurocomputational reformulations of other scientific and epistemological concepts build on this account of theories. He sketches “neuralized” accounts of the theory-ladenness of perception, the nature of concept unification, the virtues of theoretical simplicity, the nature of Kuhnian paradigms, the kinematics of conceptual change, the character of abduction, the nature of explanation, and even moral knowledge and epistemological normativity. Conceptual redeployment, for example, is the activation of an already-existing prototype representation—the centerpoint or region of a partition of a high-dimensional vector space in a trained neural network—by a novel type of input pattern. Obviously, we can’t here do justice to Churchland’s many and varied attempts at reformulation. We urge the intrigued reader to examine his suggestions in their original form. But a word about philosophical methodology is in order. Churchland is not attempting “conceptual analysis” in anything resembling its traditional philosophical sense. Neither, typically, are neurophilosophers in any of their reformulation projects. (This is why a discussion of neurophilosophical reformulations fits with a discussion of EM.) There are philosophers who take the discipline’s ideal analyses to be a relatively simple set of necessary and sufficient conditions, expressed in non-technical natural language, governing the application of important concepts (like justice, knowledge, theory, or explanation). These analyses should square, to the extent possible, with pretheoretical usage. Ideally, they should preserve synonymy. Other philosophers view this ideal as sterile, misguided, and perhaps deeply mistaken about the underlying structure of human knowledge (Ramsey 1992). Neurophilosophers tend to reside in the latter group. Those who dislike philosophical speculation about the promise and potential of developing science to reformulate (“reform-ulate”) traditional philosophical concepts have probably already discovered that neurophilosophy is not for them. But the familiar charge that neurocomputational reformulations of the sort Churchland attempts are “philosophically uninteresting” or “irrelevant” because they fail to provide “analyses” of theory, explanation, and the like will fall on deaf ears among many contemporary “naturalistic” philosophers, who have by and large given up on traditional philosophical “analysis”.