    During his long philosophical voyage Weyl stopped at a number of  ports of call: in his youth, Kantianism and positivism; then  Husserlian phenomenological idealism; later Brouwerian intuitionism  and finally a kind of theological existentialism. But apart from his  brief flirtation with positivism (itself, as he says, the result of a disenchantment with Kant’s “bondage to Euclidean  geometry”), Weyl’s philosophical orientation remained in its  essence idealist (even granting the significant realist elements  mentioned above). Nevertheless, while he continued to acknowledge the importance of phenomenology, his remarks in Insight and  Reflection indicate that he came to regard Husserl’s doctrine as lacking in two essential respects: first, it failed to give due  recognition to the (construction of) transcendent external world,  with which Weyl, in his capacity as a natural scientist, was  concerned; secondly, and perhaps in Weyl’s view even more seriously,  it failed to engage with the enigma of selfhood: the fact that I am  the person I am. Grappling with the first problem led Weyl to  identify symbolic construction as providing sole access to objective  reality, a position which brought him close to Cassirer in certain  respects; while the second problem seems to have led him to  existentialism and even, through his reading of Eckhart, to a kind of religious mysticism.