 The typical paradigm change does not involve a large infusion of new empirical results, Kuhn tells us (chs. IX and X). Rather, it is a conceptual reorganization of otherwise familiar materials, as in the relativity revolution. A paradigm change typically changes goals, standards, linguistic meaning, key scientific practices, the way both the technical content and the relevant specialist community are organized, and the way scientists perceive the world. (For the often neglected practices dimension in Kuhn’s account, see Rouse, 2003.) Nor can we retain the old, linear, cumulative conception of scientific progress characteristic of Enlightenment thinking; for, Kuhn insists, attempts to to show that the new paradigm contains the old, either logically or in some limit or under some approximation, will be guilty of a fallacy of equivocation. The meaning change reflects the radical change in the assumed ontology of the world. A second Kuhnian objection to cumulative progress is what has come to be called “Kuhn loss” (see Post 1971, 229, n. 38). Rarely does the new paradigm solve all of the problems that its predecessor apparently solved. So even in this sense the new paradigm fails completely to enclose the old. The consequence, according to Kuhn, is that attempts to defend continuous, cumulative scientific progress by means of theory reduction or even a correspondence relationship (e.g., a limiting relationship) between a theory and its predecessor must fail. Revolutions produce discontinuities.