 The depiction of the immune self as disconnecting the organism from its surroundings harmonized with a particular Western cultural experience of seeing “ourselves as entities, separate from the rest of the world—as containers with insides and outsides” (Lakoff and Johnson 1980: 58; Fleck 1935 [1979: 174–175]). However, this extrapolation of a particular Western notion of subjectivity may well be regarded a social construct (Mead 1962) inasmuch as cross-cultural analysis reveals how the ancient Chinese sensed self more like a fluid interface than as an enclosed entity (Geaney 2011). And contemporary anthropological studies re-confirm how notions of selfhood vary between cultures (e.g., Roland 1988). From this perspective, social connotations and subjective experiences go hand in hand with creating meaningful images of immunity and biological identity. Finding its fertile soil in the fifties, the idea of the demarcated organism squarely fit the valorization of individualism that had diffused into Western arts, politics and science during this period (Barbour 1995). An insular understanding of “the self” at the core of these atomistic characterizations lies at the foundation of immune theory and practice, where contemporary psychological and philosophical constructions of identity based on autonomous individuality prevail (Tauber 1994).