 The recent discussion of intuitions in epistemology has barely made an impact on philosophical reflections about thought experiments. As far as philosophical thought experiments are concerned, this is as it should be, according to Williamson. In this respect George Bealer can be cited in support of Williamson, because for Bealer the talk about philosophical thought experiments reveals a conceptual confusion. Philosophy, he claims, is about “rational intuitions” and thought experiments can be only about “physical intuitions” (see Bealer 1998, pp. 207–208, and 2002, p. 74). To many, this is an implausible claim based on a deeply problematic “phenomenology of intuitions” resulting in a strict separation of “rational intuitions” from “physical intuitions”, on such grounds as an alleged immutability of “rational intuitions”. There are good reasons to believe that thought experiments appeal to intuitions in order to give us new insights about different realms of investigation, including philosophy. This kind of positive connection is what Williamson has in mind when addressing the role of intuitions in philosophical thought experiments like the famous Gettier cases, which overnight found acceptance by the philosophical community in their aim to refute the view that knowledge is justified true belief. While Williamson expects “armchair methods to play legitimately a more dominant role in future philosophy” (Williamson 2009, p. 126), he thinks that “we should stop talking about intuition” (Williamson 2004b, p. 152). This does not impress proponents of what we call an intuition-based account of thought experiments, and probably for good reasons, given the problems in Williamson’s approach (see, e.g., Dohrn 2016; Ichikawa and Jarvis 2009; Schaffer 2017), and the empirical evidence in favour of the positive role that intuitions can play in human cognition.