 The first objection comes from Merleau-Ponty (1945: 92), who claims: “The body is not one more among external objects”. He draws the distinction between the objective body made of muscles and bones, and the lived body (corps propre), that is, the body that we experience in pre-reflective awareness. He argues that the lived body is not an object that can be perceived from various perspectives, left aside or localized in objective space. On the contrary, it is the zero-point (Husserl 1913), from which one can see the objective space. If one were to adopt an objective stance on the lived body, then the objectified body could no longer anchor the way one perceives the world. Likewise, Gallagher (2003) argues that bodily experiences should not be understood in perceptual terms. Using Wittgenstein’s distinction between the self as a subject and the self as an object, Gallagher argues that the lived body must be conceived as subject. Only then can it ground our conscious experience of the world. However, subjectivity is not incompatible with intentionality. Arguably, one can perceive the self as a subject (Bermúdez 1998). Furthermore, the lived body can be a perceptual object without being transformed into an object among others. Dokic (2003), for instance, claims that bodily sensations display a special kind of perceptual awareness, but it is still perceptual.