 To be self-aware is not to capture a pure self or self-object that exists separately from the stream of experience, rather it is to be conscious of one’s experience in its intrinsic first-person mode of givenness. When Hume, in a famous passage in A Treatise of Human Nature (1739), declares that he cannot find a self when he searches his experiences, but finds only particular perceptions or feelings, it could be argued that he overlooks something in his analysis, namely the specific givenness of his own experiences. Indeed, he was looking only among his own experiences, and seemingly recognized them as his own, and could do so only on the basis of that immediate self-awareness that he seemed to miss. As C.O. Evans puts it: “[F]rom the fact that the self is not an object of experience it does not follow that it is non-experiential” (Evans 1970, 145). Accordingly, we should not think of the self, in this most basic sense, as a substance, or as some kind of ineffable transcendental precondition, or as a social construct that gets generated through time; rather it is an integral aspect of conscious life, and involves this immediate experiential character.