 Feyerabend therefore returned, still on crutches, to his parents“ apartment house in Vienna’s 15th district. Although he planned to study physics, maths and astronomy, he chose instead to read history and sociology at the University of Vienna’s Institut für Osterreichische Geschichtsforschung, thinking that history, unlike physics, is concerned with real life. But he became dissatisfied with history, and returned to theoretical physics. Together with a group of science students, who all regarded themselves as far superior to students of other subjects, Feyerabend invaded philosophy lectures and seminars. Although this was not his first contact with philosophy, it seems to have been the period which cemented his interest. He recalls that in all interventions he took the radical positivist line that science is the basis of knowledge; that it is empirical; and that nonempirical enterprises are either logic or nonsense (p. 68). These views would have been familiar from the climate of Logical Positivism which found its main root in the Vienna Circle, a group of scientifically-minded philosophers who, in the nineteen-twenties and ”thirties sought to deploy the newly-revitalised formal logic of Gottlob Frege and Russell and Whitehead’s Principia Mathematica to represent the structure of human knowledge. As we shall see, Feyerabend’s youthful positivist scientism makes quite a contrast with his later conclusions. 