 This difficulty has often gone unnoticed by commentators on the argument, with particularly unhappy results for the understanding of the discussion of the diary example. Fogelin [1976], for instance, a paradigm representative of Orthodoxy, treats this as a case where he himself, a living embodied human being, keeps a diary and records the occurrences of a sensation which he finds it impossible to describe to anyone else. But we are not to assume that the description of the keeping of the diary is a description of a possible or even ultimately intelligible case. In particular, we are not to think of such a human being’s keeping a real diary, but of something like the Cartesian internal equivalent. It is thus vital to the argument that the diary case is presented in the first person, without our pressing the question, ‘Who is speaking?’ At this stage we are simply not to worry about whether the diary story ultimately makes sense or not. But the fact that it may not make sense must be remembered in reading what follows, which in strictness should constantly be disfigured with scare quotes. (We shall, as we have already, occasionally supply them as a reminder, reserving double quotes for this purpose.)