 When I experience an occurrent pain, perception, or thought, the experience in question is given immediately and noninferentially. I do not have to judge or appeal to some criteria in order to identify it as my experience. There are no free-floating experiences; even the experience of freely-floating belongs to someone. As William James (1890) put it, all experience is “personal.” Even in pathological cases, as in depersonalization or schizophrenic symptoms of delusions of control or thought insertion, a feeling or experience that the subject claims not to be his is nonetheless experienced by him as being part of his stream of consciousness. The complaint of thought insertion, for example, necessarily acknowledges that the inserted thoughts are thoughts that belong to the subject’s experience, even as the agency for such thoughts are attributed to others. This first-person character entails an implicit experiential self-reference. If I feel hungry or see my friend, I cannot be mistaken about who the subject of that experience is, even if I can be mistaken about it being hunger (perhaps it’s really thirst), or about it being my friend (perhaps it’s his twin), or even about whether I am actually seeing him (I may be hallucinating). As Wittgenstein (1958), Shoemaker (1968), and others have pointed out, it is nonsensical to ask whether I am sure that I am the one who feels hungry. This is the phenomenon known as “immunity to error through misidentification relative to the first-person pronoun.” To this idea of immunity to error through misidentification, the phenomenologist adds that whether a certain experience is experienced as mine, or not, does not depend upon something apart from the experience, but depends precisely upon the pre-reflective givenness that belongs to the structure of the experience (Husserl 1959, 175; Husserl 1973a, 28, 56, 307, 443; see Zahavi 1999, 6ff.).