 In the next chapter, entitled ‘Persons’, Strawson leaves behind speculation about concepts based on attenuated experiences, and focuses on our rich thought about ourselves. His argument involves a comparison between three conceptions of such thought. The first is what he calls the no-ownership view. This is the view that we do not really refer to ourselves when we use the first-person pronoun, even though we seem to. There is nothing that owns or has the experiences to which to refer. Strawson’s response is to argue that once this view is developed, genuine self-reference emerges as involved in the theory’s explanation of the illusion of ownership of experiences. One question for this response is whether it is a decisive objection to the no-ownership theory that an incoherence emerges in its standard explanation as to why we tend to believe that our experiences are owned. Why must the no-ownership view supply such an explanation? The second conception is that deriving from Descartes, according to which, the item that ‘I’ picks out is something distinct from the physical body. Strawson argues that this conception is incompatible with the principle that one can ascribe experiences to oneself only if one is prepared to ascribe them to others. This is because a subject can meet this requirement only if they are able to pick out other subjects, and, Strawson holds, one cannot pick out non-spatial subjects. Strawson concludes that when we self-refer we refer to an entity which has two sides or aspects, the physical and the mental, and not to a thing which possesses only the mental sort of feature, something else having the physical features. In effect, Strawson is representing ordinary thought as having the structure of what others have called a dual-aspect theory. Persons are things with two aspects – bodily and mental. He famously describes this as the idea that the concept of a person is a primitive concept. Second, since we can self-ascribe we must be able to other-ascribe, and that means that our methods for doing so must be adequate. As Strawson puts it, the criteria we employ for psychological ascription to others must be ‘logically adequate’. There cannot, therefore, be a genuine problem of other minds. Again, as in the first chapter, Strawson derives a significant epistemological consequence from his conceptual investigations. This famous chapter has exercised a fascination on philosophers thinking about ourselves and has been, perhaps, as much discussed as any piece of philosophical argument that Strawson wrote. (For interesting discussion of this chapter see Ayer 1963, Martin 1969, and Snowdon 2009.)