 The most rudimentary type of self-reflexivity takes place in the sense of touch. Aristotle argues in De anima II.11 that the organ of the sense of touch is the heart and that the flesh of the body is nothing but the medium that transmits the sensations from an external object to the heart. Olivi rejects the Aristotelian theory. He thinks that the whole body functions as the organ of the sense of touch. Moreover, he argues that the body is the primary object of the sense of touch, while external objects are perceived secondarily by perceiving the harmful and beneficial changes that they cause in the body. This position leads to the obvious problem that the sense of touch seems to be a reflexive power, as it is capable of sensing the state of its own organ. Olivi recognizes this problem and gives two possible solutions: either the sense of touch which is in one place of the body senses the state of the adjacent part of the body, or the sense of touch really is capable of a certain type of reflexivity. In the latter case, Olivi argues, the sense of touch would be capable of sensing the state of its own organ but not its own act or itself as a psychological power. He does not make up his mind between these two explanations, but he clearly thinks that the sense of touch enables a certain kind of bodily self-perception. Inasmuch as every animal has the sense of touch, it follows that even the simplest animals are capable of perceiving their bodies (Summa II q. 61, pp. 575–85; Yrjönsuuri 2008a; Toivanen 2013a).