Whether your memory of your qualia has been tampered with is something you need to appeal to third-person neurological evidence to determine does not seem to show that your qualia themselves – past or present – can be known only by appealing to that evidence. You might, for all Dennett has said, still be directly aware of your qualia from the first-person, subjective point of view even if you don't know whether they are the same as or different from the sort of qualia you had yesterday – just as you might really be aware of the article in front of you even if you don't know whether it was the same as or different from the article you saw yesterday. Questions about memory do not necessarily have a bearing on the nature of your awareness of objects present here and now (even if they have an obvious bearing on what you can justifiably claim to know about such objects), whatever those objects happen to be. Dennett's assertion that scientific objectivity requires appealing exclusively to third-person evidence appears mistaken. What scientific objectivity requires is, not denial of the first-person subjective point of view, but rather a means of communicating inter-subjectively about what one can grasp only from that point of view. Given the relational structure first-person phenomena like qualia appear to exhibit – a structure that, Carnap devoted great effort to elucidating – such a means seems available: we can communicate what we know about qualia in terms of their structural relations to one another. Dennett's position rests on a failure to see that qualia being essentially subjective is fully compatible with their being relational or non-intrinsic, and thus communicable. This communicability ensures that claims about qualia are epistemologically objective, that is, they can in principle be grasped and evaluated by all competent observers, even though they are claims about phenomena that are arguably not metaphysically objective, that is, they are about entities that exist only as grasped by a subject of experience. It is only the former sort of objectivity that science requires. It does not require the latter – and cannot plausibly require it if the first-person realm of qualia is what we know better than anything else.