 Our distinction between epistemological and metaphysical arguments for idealism can also be associated with a distinction between two major kinds of motives for idealism: those which are grounded in self-conceptions, i.e., in convictions about the role that the self or the human being plays in the world, and those based on what might correspondingly be called world-convictions, i.e., on conceptions about the way the world is constituted objectively or at least appears to be constituted to a human subject. Concerning motives based on self-conceptions of human beings, idealism has seemed hard to avoid by many who have taken freedom in one of its many guises (freedom of choice, freedom of the will, freedom as autonomy) to be an integral part of any conception of the self worth pursuing, because the belief in the reality of freedom often goes together with a commitment to some version of mental causation, and it is tempting to think that the easiest (or at least the most economical) way to account for mental causation consists in “mentalizing” or idealizing all of reality, thus leading to ontological idealism, or at least to maintain that the kind of causal determinism that seems to conflict with freedom is only one of our ways of representing the world, thus leading to epistemological idealism. Motives for idealism based on world-convictions can be found in many different attitudes towards objectivity. If one is to believe in science as the best and only way to get an objective (subject-independent) conception of reality, one might still turn to idealism, at least epistemological idealism, because of the conditions supposed to be necessary in order to make sense of the very concept of a law (of nature) or of the normativity of logical inferences for nature itself. If one believes in the non-conventional reality of normative facts one might also be drawn to idealism in order to account for their non-physical reality—Plato’s idealism, which asserts the reality of non-physical Ideas to explain the status of norms and then reduces all other reality to mere simulacra of the former might be considered a forerunner of ontological idealism motivated by concern for the reality of norms. An inclination toward idealism might even arise from considerations pertaining to the ontological status of aesthetic values (is beauty an objective attribute of objects?) or from the inability or the unwillingness to think of the constitution of social and cultural phenomena like society or religion in terms of physical theory. In short: There are about as many motives and reasons for endorsing idealism as there are different aspects of reality to be known or explained.