 Nonetheless in the early twentieth century, with the emergence of psychoanalysis, came a different model of our relationship to our body, which was to become crucial to later feminist philosophers. For Freud the ego, the conscious sense of self, was a bodily ego: “the ego is first and foremost a bodily ego” (Freud 1923 [1962: 26]). This means that our sense of self is a sense of a body, and involves an awareness of that body as having a certain shape or form. Significantly, the shape or form we experience our body as having is not dictated simply by anatomy, but by the affective and sensory significance with which different parts are invested. (Freud 1923). Certain aspects of the body have a salience, and other anatomical parts do not show up, unless painful, in the sense of our body which constitutes our sense of self (the insides of the body, perhaps the back of the knees). Some parts are more significant than others, linked to experiences of pleasure and pain, for example, or to the possibility of effective agency, (the hands), to relations with others, (the face). This insight of Freud and others (Schilder), informed much of the critical theorizing around the body which followed.