 The Copenhagen interpretation is not a homogenous view. This insight has begun to emerge among historians and philosophers of science over the last ten to fifteen years. Both James Cushing (1994) and Mara Beller (1999) take for granted the existence of a unitary Copenhagen interpretation in their social and institutional explanation of the once total dominance of the Copenhagen orthodoxy; a view they personally find unconvincing and outdated partly because they read Bohr’s view on quantum mechanics through Heisenberg’s exposition. But historians and philosophers of science have gradually realized that Bohr’s and Heisenberg’s pictures of complementarity on the surface may appear similar but beneath the surface diverge significantly. Don Howard (2004, p. 680) goes as far as concluding that “until Heisenberg coined the term in 1955, there was no unitary Copenhagen interpretation of quantum mechanics.” The term apparently occurs for the first time in Heisenberg (1955). In addition, Howard also argues that it was Heisenberg’s exposition of complementarity, and not Bohr’s, with its emphasis on a privileged role for the observer and observer-induced wave packet collapse that became identical with that interpretation. Says he: “Whatever Heisenberg’s motivation, his invention of a unitary Copenhagen view on interpretation, at the center of which was his own, distinctively subjectivist view of the role of the observer, quickly found an audience” (p. 677). This audience included people like David Bohm, Paul Feyerabend, Norwood Russell Hanson, and Karl Popper who used Heisenberg’s presentation of complementarity as the target for their criticism of the orthodox view. However, it should also be mentioned that in later work, Feyerabend (1968, 1969) was one of the first philosophers who gave a painstaking analysis of complementarity in order to clear up the myth of it being unintelligible. Feyerabend urged philosophers and physicists to go back to Bohr and read him carefully.