 We pass now from the smaller-scale revolutions of Kuhn’s later work to large-scale movements that, in several cases, exceed the bounds of the early Kuhnian paradigms and the revolutionary transformations linking them. Other thinkers have gone even further than Kuhn, by positing the existence of cognitive formations that are both broader and deeper than his. One prominent line of thought here is the neo-Kantian one up through Reichenbach and Carnap, discussed and further developed by Michael Friedman (2001, 2003). Another, not entirely distinct, idea is that of a thought style or discursive formation found variously in such writers as Ludwik Fleck (1935), Alistair Crombie (1994), Michel Foucault (1969), and Ian Hacking (1990, 2002, 2012). Especially in the accounts of Foucault and Hacking, new conceptual spaces are constructed and may “crystallize” (Hacking) rapidly. Once they become canonical, they seem to be such obvious frameworks for making true or false claims that the corresponding categories of thought and action appear to be given as part of the nature of things, as written in the language of nature, so to speak, when they are in fact a product of the cultural conditioning of our socio-cognitive systems. In the limit we project our deeply ingrained cultural categories not only onto our world as we encounter it but also onto all (historically) conceivable worlds. The historical change in question, once called to our attention, seems revolutionary—in a manner that is both broader and deeper than the transition to a new paradigm within a particular scientific specialty. Once again, the magnitude of the change is practically invisible to all but the most sensitive archeologist of knowledge. Feyerabend was alive to this perspective in his work on Galileo. But, unlike his treatment of the Copernican Revolution (Kuhn 1957), Kuhn’s revolutions in Structure and beyond are more limited in scope, typically occurring more or less wholly within a single discipline. Nor is it obvious that the emergence of a new thought style must overturn a distinct predecessor. Of course, we should not regard social constructionist / deconstructionist projects (whether or not deliberately designed) as, automatically, ongoing, enlightened processes that “unfreeze” the stones inherited from the past; for it was these very processes that created essentialist constructions in the first place. The claim is that our constructions today are no different.