 Despite its plausibility, it is notoriously difficult to articulate the way in which we are our brains: What aspects of our brains makes us the people that we are? What aspects of brain function shape our memories, our personality, our dispositions? What aspects are irrelevant or inessential to who we are? What makes possible a coherent sense of self? The lack of answers we have to these deep neurophilosophical questions does little to alleviate the pragmatic worries raised by neuroscience, since our ability to intervene in brains outstrips our understanding of what we are doing, and can affect all these aspects of our being.