 The claim is not simply that the perceiver/actor is objectively embodied, but that the body is in some fashion experientially present in the perception or action. Phenomenologists distinguish the pre-reflective body-awareness that accompanies and shapes every spatial experience, from a reflective consciousness of the body. To capture this difference, Husserl introduced a terminological distinction between Leib and Körper, that is, between the pre-reflectively lived body, i.e., the body as an embodied first-person perspective, and the subsequent thematic experience of the body as an object (Husserl 1973a, 57). Pre-reflective body- (Leib-) awareness is not a type of object-perception, but it is an essential element of every such perception. If I reach for a tool, I know where to reach because I have a sense of where it is in relation to myself. I also sense that I will be able to reach it, or that I will have to take two steps towards it. My perception of the tool must involve proprioceptive and kinaesthetic information about my bodily situation and the position of my limbs, otherwise I would not be able to reach for it or use it. If in such cases, we want to say that I have an awareness of my body, such bodily awareness is quite different from the perception that I have of the tool. I may have to look or feel around in order to find where the tool is; but, under normal circumstances, I never have to do that in regard to my body. I am tacitly aware, not only of where my hands and feet are, but also of what I can do with them. This tacit awareness of my body always registers as an “I can” (or “I can’t,” as the case may be). Primarily, my body is experienced, not as an object, but as a field of activity and affectivity, as a potentiality of mobility and volition, as an “I do” and “I can.” 