 The felt conviction of our prima facie beliefs about what would happen in these scenarios seems undeniable. Moreover, there is evidence to suggest that intuitions supporting some version of the psychological criterion are not only firmly felt, but quite common (Nichols and Bruno 2010). So how do animalists respond? While many animalists will concede the intuitions we have about these and other cases, they will also point out that we harbor many other pre-philosophical commitments besides. We are, for instance, strongly inclined to believe that many animals (human and otherwise) are capable of thinking (including remembering, believing, desiring, etc.). Likewise, we believe that there is just one thinker located where each of us is. But if, say, the intuition in the brain-transplant case is correct and you go with your brain when it gets transplanted into another body, then either the human animal left behind was never capable of thinking (since the brain was thinking and there was only one thinker in the vicinity) or there were multiple thinkers thinking your thoughts prior to the transplant (your animal and your brain). Surely these implications offend our pre-philosophical beliefs about ourselves too. Consequently, if there are answers to be had to the fundamental nature and persistence questions, then it is likely that those answers will reveal some of our pre-philosophical convictions to be correct, others not. (For further discussion, see Gendler 2002; Madden 2016b; Olson 1997; Snowdon 1991, 1995, 2014: chs. 10–11; and Wilkes 1988. And see Snowdon 2003 for a more thorough taxonomy of objections to animalism.)