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The relation between transcendental idealism and philosophical naturalism awaits more careful determination, i. e. whether the issue of their compatibility hinges on their ontological view on the relation between physical and mental phenomena (i. e. whether it is supervenience or emergence) or on their epistemological view on our access to mental content. The aim of this paper is to identify a tension between transcendental idealism and philosophical naturalism, which lies not in their ontological view on the nature of substances, but in their epistemological view on the relation between selfawareness and the first-personal access to mental content. I will first trace the (mis)understanding of transcendental idealism as Berkeleyan idealism to a misinterpretation of the self-knowledge premise in transcendental arguments. I will argue that transcendental idealism is not so much concerned with grounding reality of the external world as with establishing the agential nature of the first-personal perspective of experience, and it has an important implication on the meaning and function of self-awareness in transcendental idealism.In much of contemporary Anglo-American discussions, "idealism" has been an undesirable label reserved mostly for criticism; seldom would an academic philosopher willingly adopt the designated view (whatever it is) and call herself an idealist. Idealism is taken to imply the ontological view that reality is minddependent, that the world is somehow constituted by our ideas. The reason for the prevalent denial of, and reluctance toward, idealism is probably that it does not go well with the current dominant philosophical ideology of naturalism, the view that science tells us what exists and what kind of methodology is admissible. The alleged idealist thesis that what exists is mind-dependent is then obviously not what science tells us. Given the credibility of natural sciences, a

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The aim of this paper is to offer a general survey of the latest development of metaphysical idealism in contemporary Anglo‐American philosophy. It consists of five main parts. The first part is a short introduction, it states the position of idealism and its current status in the Anglophone world. The second part focuses on the negative programme of idealism, which challenges physicalism on the problem of matter (2.1) and the problem of consciousness (2.2). The third part illustrates the positive programme of idealism, whose varieties can be grouped into two principal types: constitutive and elementary. Constitutive idealism (3.1) is subdivided into the theocentric (3.1.1), the anthropocentric (3.1.2), and the acentric (3.1.3). Elementary idealism (3.2), on the other hand, can be unity‐based (3.2.1), language‐based (3.2.2), or knowledge‐based (3.2.3). The six categories form a general framework of metaphysical idealism, and various accounts in the existing literature are discussed under each category. The fourth part addresses the relation between idealism and panpsychism. The paper is concluded with some caveats and future prospects.