 As with first-person thought, the issue is not whether one is, or can be, conscious of what is in fact oneself. If that were sufficient for self-consciousness then, on the supposition that one is identical to one’s body, seeing oneself in a mirror would be a case of self-consciousness, even if one were unaware that it was oneself that one saw. Rather, the issue is whether one is, or can be, conscious of oneself as oneself, a form of awareness in which it is manifest to one that the object of awareness is oneself. If there is such an awareness then this is philosophically significant, since one might expect it to ground certain cases of self-knowledge, first-person reference, and the immunity to error of certain first-person thoughts (Shoemaker 1986; see the entry on  self-knowledge).  The inner consciousness of the self as F, for example, would account for one’s capacity to refer to oneself as oneself, one’s knowledge that one is F, and the fact that such a thought cannot rest on a misidentification of another thing as oneself. On the other hand, the claim that there is no such conscious awareness of the self is philosophically significant, not only because it undermines the possibility of such explanations but also for the reason that it plays an important role in various well known arguments: for example, in Kant’s First Critique (1781/1787), most obviously the Transcendental Deduction, the Refutation of Idealism, and the Paralogisms, and in Wittgenstein’s discussion of the conceptual problem of other minds (Kripke 1982: Postscript).