 For example, Jerry Fodor’s account of the modularity of perception (e.g. 1983, 1984, 1988) is, in part, a response to the implication that perception is so theory-laden that it lacks the independence required to constrain belief (see above for this implication in such diverse thinkers as Kuhn 1962/1970 and Laqueur 1990). Fodor suggests that sensory perception is modular by which he means (in part) “mandatory” and “informationally encapsulated” in its operations—i.e., it operates independently of our will and of our background theories and expectations. Fodor illustrates this effect by pointing to cases of optical illusions like the Muller-Lyer illusion (Fodor 1984). Here, two parallel line segments continue to appear to be different lengths even when one knows them be the same length, suggesting the independence of the process that produces sensory phenomena from one’s background theoretical beliefs. And while some philosophers (e.g. Churchland 1988, cf. Fodor 1988) have resisted this conclusion, some social scientists of knowledge have attempted to restate a constructionist view in ways that allow that Fodor may be correct. Barry Barnes, David Bloor and John Henry, for example, shift from emphasis on the determination of perceptual experience by culture to an emphasis on the underdetermination of belief by perceptual experience (a view which leaves room for cultural determination of belief) (1996, Ch. 1). More generally, epistemologists and philosophers of science have taken up the project of accommodating social influence in the production of knowledge, and this project is well underway in contemporary social epistemology and philosophy of science (e.g. Boyd 1992; Kitcher 1993, 2001). These issues are taken up elsewhere  (Social Epistemology)  so we address them no further here. Instead, I focus on attempts by naturalists to accommodate the cultural and personal processes at the heart of constructionist phenomena in naturalistic terms.