 The mental–model approach is one of the most promising of all the accounts the literature on thought experiments has to offer, and this for several reasons. First, it does not seem to be much of a stretch to draw connections to the intuition–based account. In fact, intuitions maybe the missing link to connect the essentially non-propositional activities surrounding mental models, on the one hand, and the propositional aspects of thought experiments, on the other. After all, thought experiments involve propositional reasoning, and somehow the non-propositional and propositional aspects of thought experiments must be linked in any account of thought experiments. This is urgent insofar as thought experiments are credited with a meaningful role in theory discovery and theory choice. Second, the mental–model approach also allows for inclusion of important elements of experimentalism and the argument–view. Thought experiments are realized in the mind on mental models, and the method of variation is employed such that the results of the experiment may be subject to a careful reconstruction of propositional lines of reasoning to submit it for careful assessment and critique. Fourth, the mental–model approach enables us to bring an aspect into focus that has been widely neglected in the discussion so far: the bodily component of (thought) experiments. The exception is the work of the late David Gooding (1992, 1993, 1994, and 1999). Fifth, in critical engagement with such naturalistic proposals, those theories of the body may be put to work that the philosophical school of phenomenology has produced (see Fehige and Wiltsche 2013). To be welcomed, therefore, is the entry of phenomenology into the discussion on thought experiments (see Hopp 2014; Wiltsche 2018). Sixth, the mental–model account also relates naturally to the most intriguing discussions about the role of literary fiction in thought experiments.