 Although for a long time the exclusive province of phenomenology (Husserl 1913; Gurwitsch 1985; Merleau-Ponty 1945; Henri 1965; de Preester 2007; Gallagher 2005; Legrand 2006; Mishara 2004; Carman 1999), bodily awareness has attracted more and more attention from philosophers from all traditions, leading among others to several monographs and multidisciplinary volumes (for instance, see Bermúdez et al. (eds.) 1995; Knoblich et al. (eds.) 2005; Fulkerson 2014; Vignemont &amp; Alsmith (eds.) 2017; Bermúdez 2018; Vignemont 2018; Guillot &amp; García-Carpintero (eds.) forthcoming; Tsakiris &amp; de Preester (eds.) 2018; Vignemont, Serino et al. (eds.) forthcoming). This runs in parallel with a boom of research in cognitive neuroscience. In particular, bodily illusions have raised a wide range of philosophical questions about the underlying mechanisms of bodily self-awareness, questions that are still open nowadays. For instance, it has been found that if one looks at a rubber hand, while one’s own hand is hidden, and both the rubber and the real hands are synchronously stroked, one can report feeling as if the rubber hand were one’s hand (Botvinick &amp; Cohen 1998). The rubber hand illusion has been taken as the key for understanding bodily self-awareness. Yet, after more than twenty years of research, what have we really learnt about the body and the self?