 One of the constitutive achievements based upon my lifeworldly determined practice of act-ascription is my self-image as a full-fledged person existing as a psycho-physical element of the objective, spatio-temporal order. This self-image can be justified by what Edith Stein, in a PhD thesis on empathy supervised by Husserl (Stein 1917), has labelled as iterated empathy, where I put myself into the other subject’s shoes, i.e., (consciously) simulate him, under the aspect that he (or she) in turn puts himself into my shoes. In this way, I can figure out that in order for the other subject to be able to ascribe intentional acts to me, he has to identify me bodily, as a flesh-and-blood human being, with its egocentric viewpoint necessarily differing from his own. This brings home to me that my egocentric perspective is just one among many, and that from all foreign perspectives I appear as a physical object among others in a spatio-temporal world. So the following criterion of subject-identity at a given time applies both to myself and to others: one human living body, one experiencing subject. However, Husserl does not at all want to deny that we also ascribe experiences, even intentional ones, to non-human animals. This becomes the more difficult and problematic, though, the less bodily and behavioural similarity obtains between them and ourselves.