 A second taxonomy classifies thought experiments in terms of logical structure (see Sorensen 1992, pp. 132–166). The idea is to divide all thought experiments into two types of “alethic refuters”: “Although there are a number of ways to classify thought experiments, a refutation format scores the most points when judged by familiarity, specificity, and simplicity. According to this scheme, thought experiments aim at overturning statements by disproving one of their modal consequences. Modalities are operators that are applied to propositions to yield new propositions. There are deontic modalities (permissible, forbidden), epistemic modalities (know, believe), and alethic modalities (possible, necessary). The alethic modalities are the best–known and more–basic modality. Hence, we won’t miss anything by concentrating on them” (Sorensen 1992, p. 135). One type of thought experiment “is designed to refute a statement by showing that something ruled out as impossible by that statement is really possible after all” (Sorensen 1992, p. 135). The most discussed examples in the metaphilosophical discussion on thought experiments is of such a type, namely the Gettier scenarios (see Grundmann &amp; Horvarth 2014; Saint-Germier 2019). They are designed to refute the claim that all knowledge is justified, true belief. They serve as a “necessity refuter.” The other type collects examples of “possibility refuters”. They don’t affirm “the possibility of the thought experiment’s content”. Instead, they establish “copossibilities”. A wonderful example is the scenario of an omnipotent God who faces the task of creating a stone too heavy for her to lift. It seems God cannot succeed. The notion of divine omnipotence causes some headaches here.