This article argues that Hayek's thought had a consistent epistemological core that he developed with the aim of undermining prevailing positivism and replacing it with a metaphysical and spiritualistic philosophy of science. This becomes clear when an intellectual-historical method is used to elucidate Hayek's psychological and methodological works. We see that the approaches and arguments he found most convincing were those of nineteenth-century neo-Kantianisms, Gestalt psychology, vitalism, phenomenology, and theological mathematician Georg Cantor. Hayek thought his spiritual science superior because it explained “the place where the human individual stands in the order of things,” thereby clarifying science's epistemic standpoint, but also its meaning. The article will be of interest to scholars of neoliberalism and contemporary politics because its reading of Hayek suggests that the allegiance between, and apparent attractiveness of, Hayekian and religious conservative thought may have something to do with their common claims to marry order, freedom, and purpose.

本文认为，哈耶克的思想有一个一致的认识论核心，他发展的目的是破坏盛行的实证主义，并用一种​​形而上学和唯灵论的科学哲学取而代之。当用一种思想历史的方法来阐明哈耶克的心理学和方法论著作时，这一点就变得很清楚了。我们看到，他认为最有说服力的方法和论点是 19 世纪的新康德主义、格式塔心理学、活力论、现象学和神学数学家乔治·康托尔。哈耶克认为他的精神科学优越，因为它解释了“人类个体在事物秩序中所处的位置”，从而阐明了科学的认识论立场，也阐明了它的意义。