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The so-called mind-body problem is one of the greatest and most quietly painful conundrums in philosophy, and more importantly, in everyday life. The problem is rooted in the fact that in the eyes of other people, all of us are automatically and stubbornly associated with our bodies, which includes, of course, our faces. The way we look is the overwhelming factor that dictates how others assess our natures and our characters. Whatever lip service we might pay to less punitive ideologies, in the practical world, who we are is taken to be how we look. The sweet face is assumed to contain a gentle, benevolent owner; the large, red face with narrow eyes an angry and suspicious one. We trust that personal identity is indivisible from bodily form. Yet there is one dramatic exception from this rule: our own cases. When it comes to ourselves, we know, usually with considerable an ongoing sorrow that the way we look is obviously not who we are. We are profoundly aware of a large gulf between o