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Todos
A more elegant and stronger introduction - the lead section is supposed to summarize the rest of the entry

Better section organization - you don't want to bog down the reader with unnecessary prose

Give a clear lead-in to the examples

Give a Kuhnian account of paradigm shifts, and add some later accounts (e.g. Lakatos)

Sources!

Paradigm shift
For other uses, see Paradigm Shift (disambiguation).

See also: epistemological break

A paradigm shift is a concept identified by the American physicist and philosopher Thomas Kuhn, is a fundamental change in the basic concepts and experimental practices of a scientific discipline. (Moved here: Kuhn presented his notion of a paradigm shift in his influential book The Structure of Scientific Revolutions (1962).) (Deleted: In this context, the word "paradigm" is used in its original Greek meaning, as "example".)

Kuhn contrasts paradigm shifts, which characterize a scientific revolution, to the activity of normal science, which he describes as scientific work done within a prevailing framework (or paradigm). (Added: Paradigm shifts arise when the dominant paradigm under which normal science operates is rendered incompatible with new phenomena, facilitating the adoption of a new theory or paradigm. )

The nature of scientific revolutions has been studied by modern philosophy since Immanuel Kant used the phrase in the preface to the second edition of his Critique of Pure Reason (1787). Kant used the phrase "revolution of the way of thinking" (Revolution der Denkart) to refer to Greek mathematics and Newtonian physics. In the 20th century, new developments in the basic concepts of mathematics, physics, and biology revitalized interest in the question among scholars.

As one commentator summarizes:

Kuhn acknowledges having used the term "paradigm" in two different meanings. In the first one, "paradigm" designates what the members of a certain scientific community have in common, that is to say, the whole of techniques, patents and values shared by the members of the community. In the second sense, the paradigm is a single element of a whole, say for instance Newton’s Principia, which, acting as a common model or an example... stands for the explicit rules and thus defines a coherent tradition of investigation. Thus the question is for Kuhn to investigate by means of the paradigm what makes possible the constitution of what he calls "normal science". That is to say, the science which can decide if a certain problem will be considered scientific or not. Normal science does not mean at all a science guided by a coherent system of rules, on the contrary, the rules can be derived from the paradigms, but the paradigms can guide the investigation also in the absence of rules. This is precisely the second meaning of the term "paradigm", which Kuhn considered the most new and profound, though it is in truth the oldest.[1]

Even though Kuhn restricted the use of the term to the natural sciences, the concept of a paradigm shift has also been used in numerous non-scientific contexts to describe a profound change in a fundamental model or perception of events.

Added: Original usage
(Added: In his 1962 book the Structure of Scientific Revolutions, Kuhn explains the development of paradigm shifts in science into four stages:)


 * Normal science – (Added: In this stage, which Kuhn sees as most prominent in science, a dominant paradigm is active. This paradigm is characterized by a set of theories and ideas that define what is possible and rational to do, giving scientists a clear set of tools to approach certain problems. Some examples of dominant paradigms that Kuhn gives are: Newtonian physics, caloric theory, and the theory of electromagnetism. Insofar as paradigms are useful, they expand both the scope and the tools with which scientists do research. Kuhn stresses that, rather than being monolithic, the paradigms that define normal science can be particular to different people. A chemist and a physicist might operate with different paradigms of what a helium atom is. Under normal science,) scientists encounter anomalies that cannot be explained by the universally accepted paradigm within which scientific progress has thereto been made.
 * Extraordinary research – When enough significant anomalies have accrued against a current paradigm, the scientific discipline is thrown into a state of crisis. (Added: To address the crisis, scientists push the boundaries of normal science in what Kuhn calls “extraordinary research”, which is characterized by its exploratory nature. Without the structures of the dominant paradigm to depend on, scientists engaging in extraordinary research must produce new theories, thought experiments, and experiments to explain the anomalies. Kuhn sees the practice of this stage – “the proliferation of competing articulations, the willingness to try anything, the expression of explicit discontent, the recourse to philosophy and to debate over fundamentals” – as even more important to science than paradigm shifts. )
 * Adoption of a new paradigm – Eventually a new paradigm is formed, which gains its own new followers. (Added: For Kuhn, this stage entails both resistance to the new paradigm, and reasons for why individual scientists adopt it. Because scientists are committed to the dominant paradigm, and paradigm shifts involve gestalt-like changes, Kuhn stresses that paradigms are difficult to change.) Sometimes the convincing force is just time itself, Kuhn said, using a quote from Max Planck: "a new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it."  (Added: However, paradigms can gain influence by explaining or predicting phenomena much better than before (ie, Bohr's model of the atom), or by being more subjectively pleasing. During this phase, proponents for competing paradigms address what Kuhn considers the core of a paradigm debate: whether a given paradigm will be a good guide for future problems – things that neither the proposed paradigm nor the dominant paradigm are capable of solving currently. )
 * Aftermath of the scientific revolution – (Added: In the long run, the new paradigm becomes institutionalized as the dominant one. Textbooks are written, obscuring the revolutionary process.)

Original text:

A scientific revolution starts, according to Kuhn, when scientists encounter anomalies that cannot be explained by the universally accepted paradigm within which scientific progress has thereto been made. The paradigm, in Kuhn's view, is not simply the current theory, but the entire worldview in which it exists, and all of the implications which come with it. This is based on features of landscape of knowledge that scientists can identify around them.

There are anomalies for all paradigms, Kuhn maintained, that are brushed away as acceptable levels of error, or simply ignored and not dealt with (a principal argument Kuhn uses to reject Karl Popper's model of falsifiability as the key force involved in scientific change). Rather, according to Kuhn, anomalies have various levels of significance to the practitioners of science at the time. To put it in the context of early 20th century physics, some scientists found the problems with calculating Mercury's perihelion more troubling than the Michelson-Morley experiment results, and some the other way around. Kuhn's model of scientific change differs here, and in many places, from that of the logical positivists in that it puts an enhanced emphasis on the individual humans involved as scientists, rather than abstracting science into a purely logical or philosophical venture.

When enough significant anomalies have accrued against a current paradigm, the scientific discipline is thrown into a state of crisis, according to Kuhn. During this crisis, new ideas, perhaps ones previously discarded, are tried. Eventually a new paradigm is formed, which gains its own new followers, and an intellectual "battle" takes place between the followers of the new paradigm and the hold-outs of the old paradigm. Again, for early 20th century physics, the transition between the Maxwellian electromagnetic worldview and the Einsteinian relativistic worldview was neither instantaneous nor calm, and instead involved a protracted set of "attacks," both with empirical data as well as rhetorical or philosophical arguments, by both sides, with the Einsteinian theory winning out in the long run. Again, the weighing of evidence and importance of new data was fit through the human sieve: some scientists found the simplicity of Einstein's equations to be most compelling, while some found them more complicated than the notion of Maxwell's aether which they banished. Some found Arthur Eddington's photographs of light bending around the sun to be compelling, while some questioned their accuracy and meaning. Sometimes the convincing force is just time itself and the human toll it takes, Kuhn said, using a quote from Max Planck: "a new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it."

After a given discipline has changed from one paradigm to another, this is called, in Kuhn's terminology, a scientific revolution or a paradigm shift. It is often this final conclusion, the result of the long process, that is meant when the term paradigm shift is used colloquially: simply the (often radical) change of worldview, without reference to the specificities of Kuhn's historical argument.

Paradigm shifts and progress
A common misinterpretation of paradigms is the belief that the discovery of paradigm shifts and the dynamic nature of science (with its many opportunities for subjective judgments by scientists) are a case for relativism: the view that all kinds of belief systems are equal. Kuhn vehemently denies this interpretation and states that when a scientific paradigm is replaced by a new one, albeit through a complex social process, the new one is always better, not just different.

Incommensurability
These claims of relativism are, however, tied to another claim that Kuhn does at least somewhat endorse: that the language and theories of different paradigms cannot be translated into one another or rationally evaluated against one another—that they are incommensurable. This gave rise to much talk of different peoples and cultures having radically different worldviews or conceptual schemes—so different that whether or not one was better, they could not be understood by one another. However, the philosopher Donald Davidson published a highly regarded essay in 1974, "On the Very Idea of a Conceptual Scheme" (Proceedings and Addresses of the American Philosophical Association, Vol. 47, (1973–1974), pp. 5–20) arguing that the notion that any languages or theories could be incommensurable with one another was itself incoherent. If this is correct, Kuhn's claims must be taken in a weaker sense than they often are. Furthermore, the hold of the Kuhnian analysis on social science has long been tenuous with the wide application of multi-paradigmatic approaches in order to understand complex human behaviour (see for example John Hassard, Sociology and Organization Theory: Positivism, Paradigm and Postmodernity. Cambridge University Press, 1993, .)

Gradualism vs. sudden change
Paradigm shifts tend to be most dramatic in sciences that appear to be stable and mature, as in physics at the end of the 19th century. At that time, physics seemed to be a discipline filling in the last few details of a largely worked-out system.

In The Structure of Scientific Revolutions, Kuhn wrote, "Successive transition from one paradigm to another via revolution is the usual developmental pattern of mature science." (p. 12) Kuhn's idea was itself revolutionary in its time, as it caused a major change in the way that academics talk about science. Thus, it could be argued that it caused or was itself part of a "paradigm shift" in the history and sociology of science. However, Kuhn would not recognise such a paradigm shift. In the social sciences, people can still use earlier ideas to discuss the history of science.

Philosophers and historians of science, including Kuhn himself, ultimately accepted a modified version of Kuhn's model, which synthesizes his original view with the gradualist model that preceded it.

Criticisms
In a 2015 retrospective on Kuhn, the philosopher Martin Cohen describes the notion of the paradigm shift as a kind of intellectual virus – spreading from hard science to social science and on to the arts and even everyday political rhetoric today. Cohen claims that Thomas Kuhn himself had only a very hazy idea of what it might mean and, in line with the American philosopher of science, Paul Feyerabend, accuses Kuhn of retreating from the more radical implications of his theory, which are that scientific facts are never really more than opinions, whose popularity is transitory and far from conclusive.