 One might, as Sartre did, distinguish the question of whether consciousness is somehow necessarily consciousness “of itself” without becoming “an object for itself” from another reflexivity question: is all consciousness essentially, in part, a consciousness of oneself—not “as object”, but “as subject”? Sartre answered this question in the negative. All consciousness (even “pre-reflective”) is self-conscious, but only when reflection occurs, and consciousness becomes (as commonly it is not) itself an intentional object, is there any consciousness of an ego. Husserl earlier, in the first edition of Logical Investigations, affirmed a similar view. However, he did not claim, as Sartre sometimes seems to, that pre-reflective experience is “non-egological” in the sense of being no one’s, or literally selfless, only that, phenomenologically, there are no grounds for regarding an ego as some unifying “center” of intentional relations. On this view, when I correctly say that (even pre-reflectively) an experience belongs to me, I have no phenomenological justification to think this means anything more than that this experience is a constituent in a certain unified complex—a certain stream of consciousness; I have no warrant to posit that the ego, the “me” to whom experience belongs, constitutes a persisting “unifier”. However, Husserl (as he announces in the second edition of the Logical Investigations) significantly revised his views, and held there to be a phenomenological case for the “transcendental ego”. Figuring centrally in this shift was his desire to recognize an aspect to experience through which one is active in making commitments (e.g., in judging something to be a certain way) that—qua personal commitments—necessarily involve a persisting “I”. There is a kind of consciousness of self in experience, which, while evident to phenomenological reflection, does not itself consist in reflectively attributing to oneself some property. (Husserl [1929] 1960 §§ 31–33)