 Second, Wittgenstein suggests that the phenomenon of IEM is responsible for the (in his view, mistaken) opinion that the use of “I” as subject refers to an immaterial soul (1958: 66). This is for the reason that one may be tempted to suppose that if introspectively based self-ascriptions of psychological predicates do not rely on an identification of a bodily entity, they must rely on the identification of a non-bodily entity (1958: 70; for related discussion, see Peacocke 1999: ch. 6; Coliva 2012). Wittgenstein’s view, of course, is that they rely on no identification at all. As Evans puts it, they are identification-free. Essentially the same point is made by Strawson in his diagnosis of “the fact that lies at the root of the Cartesian illusion”, which is that “criterionless” self-ascription gives rise to the idea of a “purely inner and yet subject-referring use for ‘I’” (P.F. Strawson 1966: 164–166). In short, the fact that a certain class of first-person thoughts depend for their reference on no identification of myself as some publicly presented object (they are identification-free) gives rise to the idea that they pick out a private object, a soul. There is a clear connection between this idea and Anscombe’s (1975) argument for the non-referential character of “I”. 