 This ancient and medieval debate concerning whether the mere presence of the mind is sufficient for self-awareness is related to another concerning whether self-awareness is itself sensory in character or, put another way, whether the self is or is not perceptible. Aquinas has sometimes been interpreted as offering a positive answer to this question, sometimes a negative answer (see Pasnau 2002: ch. 11, and Cory 2014: ch. 4, for differing views). These issues were also discussed in various Indian (Hindu, Jain, and Buddhist) debates (Albahari 2006; Siderits, Thompson, &amp; Zahavi 2013; Ganeri 2012a,b), with a variety of perspectives represented. For example, in the writing of the eleventh century Jain writer Prabhācandra, there appears an argument very much like Avicenna’s Flying Man argument for the possibility of self-awareness without awareness of the body (Ganeri 2012a: ch. 2), whereas various thinkers of the Advaita Vendānta school argue that there is no self-awareness without embodiment (Ram-Prasad 2013). There were, therefore, wide-ranging debates in the ancient and medieval period not only about the nature of self-consciousness, but also about its relation to other aspects of the mind, most notably sensory perception and awareness of the body.