 Although reminiscent of Kuhn’s positions in some ways, there are striking differences. As noted above, Hacking’s constructed formations are much broader than Kuhn’s. Thus he feels free to employ telling bits of popular culture in laying out his claims, and he admits to being whiggish in starting from the present and working backward to find out how we got here. Moreover, in mature, modern science, unlike Kuhnian paradigms, several of Hacking’s styles of thinking and doing can exist side by side, e.g., the laboratory and hypothetical modeling traditions. Yet people living before and after the historical crystallization of a style would find each other mutually unintelligible. Hacking recognizes that Kuhnian problems of relativism (rather than subjectivism) lurk in such positions. “Just as statistical reasons had no force for the Greeks, so one imagines a people for whom none of our reasons for belief have force” (2002, 163). This sort of incommensurability is closer to Feyerabend’s extreme cases (as in the ancient Greek astronomers versus their Homeric predecessors) than to Kuhn’s “no common measure” (2002, chap. 11). This sort of unintelligibility runs deeper than a Kuhnian translation failure. It is not a question of determining which old style statements match presumed new style truths; rather, it is a question of the conditions for an utterance to make a claim that is either true or false at all. Writes Hacking,