 These examples suggest that Cohen’s account of scientific revolution (and Kuhn’s) is tied too closely to the idea of political revolution in placing so much weight on the intentions of the generators. In the last analysis, many would agree, revolution, like speciation in biology, is a retrospective judgment, a judgment of eventual consequences, not something that is always directly observable as such in its initial phases, e.g., in the stated the intentions of its authors. On the other hand, a counterintuitive implication of this consequentialist view of revolutions is that there can be revolution without revolt (assuming that revolt is a deliberate course of action), revolutionary work without authors, so to speak, or at least revolutionary in eventual meaning despite the authors’ intentions. Then why not just speak of evolution rather than revolution in such cases? For, as we know by analogy from evolutionary biology, in the long run evolution can be equally transformative, even moreso (see below).