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Wilfrid Sellars distinguishes helpfully between "the 'manifest image' -- or our pretheoretical, ordinary conception of the world -- and the 'scientific image' \-\- or the world as science tells us it is" (so Lynch, _True to L(/i::_ _Life_: 75). But metaphysics, correctly understood, is concerned with neither -- unless, of course, "scientific" is used in a very broad sense that includes metaphysics as well as science proper (as it is used, e.g., in Scholz's title,_ _A1elaphysik al....'Metaphysik als strenge WissenschaJiWissenschaft_,_ _or in Heidegger's statement that ."_ _'e....'_ _gihl_ _es gibt notwendig zwei UrundmiiglichkeitenGrundmöglichkeiten von Wi,...·senschl\!jiWissenschaft: WissenschqjienWissenschaften vom Seienden, onti.')·ci1e_ _Wis,\'ensch(~fien_ _ontische Wissenschaften und_ _die_ _Wis...;enschqjiWissenschaft vom Sein, die ont%gis'che Wissenscha./iontologische Wissenschaft, die Philosophie_" \[Phtiflomen%giePhänomenologie und Theologie:_ _14; italics in the text\])._

Metaphysics in the proper sense is concerned, instead, with what may be called the "metaphysical image" of the world. This means that, although, like science, it is concerned intellectually with the structure of the world in itself, as distinct from its meaning for us, what concerns it is not the structure of the immediate reality given empirically, with which science is properly concerned, but the structure of the ultimate reality given existentially, with which religion and theology, in their ways, are also concerned, albeit existentially rather than intellectually.

18 November 2007