 Looking at the development of the discussion about thought experiments over the past thirty years, it is fair to say that thought experiments were primarily an important topic in the philosophy of science and the philosophy of philosophy (“metaphilosophy”), before the scope widened up at a later point. There is a simple reason for that path. At the core of the discussion sits a relatively simple epistemological challenge that is presented in a particularly powerful manner by numerous thought experiments that the history of science has to offer. They suggest that we can learn about the real world by virtue of merely thinking about imagined scenarios. But how can we learn about reality (if we can at all), just by thinking? Are there really thought experiments that enable us to acquire new knowledge about nature without new empirical data? If so, where does the new information come from? Finally, how can we distinguish good from bad instances of thought experiments? These questions seem urgent with respect to scientific thought experiments, because many “recognize them as an occasionally potent tool for increasing our understanding of nature.… Historically their role is very close to the double one played by actual laboratory experiments and observations. First, thought experiments can disclose nature’s failure to conform to a previously held set of expectations. Second, they can suggest particular ways in which both expectation and theory must henceforth be revised” (Kuhn 1977, p. 241 and 261). Yet, questions surrounding the epistemological challenge that certain scientific thought experiments pose, are equally urgent with respect to thought experiments outside of the natural sciences. This is especially true with respect to philosophy itself. Philosophy offers numerous examples of thought experiments that play a role similar in importance to some scientific thought experiments. And this fact provokes in turn further inquiries into the relationship between the natural sciences and philosophy, especially with respect to phenomena that implicate both the natural sciences and philosophy, such as the mind and free will (see, e.g., Wilkes 1988; Young 2013). 