 In the early twentieth century, Frege suggests a form of self-acquaintance, claiming that “everyone is presented to himself in a special and primitive way” (Frege 1918–1919: 333). In a similar vein, in early work Russell (1910) favours the idea that we are acquainted with ourselves, but by the 1920s (1921: 141) he seems to endorse a view more in line with Hume’s sceptical account. The same can be said of the Wittgenstein of the Tractatus, who famously likens the self to the eye which sees but does not see itself (Wittgenstein 1921: 5.6–5.641; O’Brien 1996; Sullivan 1996). Husserl’s philosophical development seems to have taken the opposite trajectory to that of Russell, with his (1900/1901, Investigation V, §8) denial of the inner awareness of a “pure ego” being subsequently revised into something resembling Kantian transcendental apperception (Husserl 1913: §57; Carr 1999: ch. 3; Zahavi 2005: ch. 2). Continuing with the phenomenological tradition, Sartre (1937; Priest 2000) takes Husserl’s later view to task, arguing against the view that we are continually aware of a transcendent ego, yet in favour of the picture of consciousness as involving a “pre-reflective” awareness of itself reminiscent of the Heidelberg School view (Wider 1997: ch. 3; Miguens, Preyer, &amp; Morando 2016). Questions about the nature of self-consciousness and, in particular, over whether there is an immediate, or intuitive, consciousness of the self, were as lively as ever well into the twentieth century.