 There are two peculiarities to be noticed in Feigl’s version of the double-language theory. First, it must be seen that qualia (raw feels) are, for Feigl, the—epistemologically—basic reality. On his conception, we have privileged access to this basic reality, so that (as Feigl points out in the postscript to “The ‘Mental’ and the ‘Physical’”) the “egocentric account” (ibid., p. 155) must be regarded as the most immediate mode of getting into contact with reality, whereas “all scientific accounts […] deal with Being only indirectly and structurally” (ibid.; see also Feigl 1981, pp. 17 and 351). The privileged access to qualia (such as seeing red, feeling pain, etc.) is, according to Feigl, accompanied by the use of indexical terms (such as “here”, “now”, “I”, etc.) that in turn form part of a “private” (egocentric) language and which are systematically analyzed in the context of the metalinguistic discipline of pure pragmatics (see Feigl 1967, p. 147). Thus, in Feigl’s view, “I must be able to know (by ‘acquaintance’) some phenomenal qualities and relations (redness, between-ness, etc.) in order to ‘hook’ (i.e. connect) my private language to the intersubjective language of science” (ibid.). At the same time, he sees no problem in describing private mental states by intersubjective scientific (neurophysiological) terms. “Privacy,” Feigl writes, “is capable of public (intersubjective) description, and the objects of intersubjective science can be evidenced by data of private experience” (ibid., p. 81). After all, Feigl is convinced of the “indispensability of a subjectivistically understood conception of immediate (first person) experience” (Feigl 1981, p. 353), which, on the one hand, entails a clear rejection of Ludwig Wittgenstein’s arguments against the possibility of a private language (see Feigl 1981, p. 355), and, on the other hand, marks a significant contrast to the Australians’ strategy of ‘explaining away’ the phenomenal properties of mental states (see, in this connection, Stubenberg 1997, pp. 135–136). The possible objection that Feigl, by epistemologically privileging qualia, runs into the trap of panpsychism can be countered by the argument that all reality is, in fact, “at bottom qualitative” (Stubenberg 1997, p. 143). Thus, not only mental states, but also the diverse physical magnitudes (like mass, pressure, gravitational field intensity, etc.) are distinguishable only by their qualitative peculiarities (see Feigl 1967, pp. 43–44; see further Schlick 1974, pp. 283–285). But this does not imply that all reality is, like panpsychism would have it, intrinsically psychic. Qualia form part of reality, but reality comprises more than only qualia. The point is that qualia (raw feels) are, for Feigl, epistemologically privileged as compared to ordinary objects and the entities posited by science. “Reference to one’s own immediate experience,” Feigl (in an overtly Schlickian manner) writes, “is the (epistemological) prototype of all designations of objects, properties or relations by the words of our language” (1981, p. 355).