De se exceptionalism is the view, notably championed by Perry (1979) and Lewis (1979), that our characteristically 'first-personal' ways of thinking about ourselves present unique challenges to standard views of propositional attitudes like belief. Though the view has won many adherents, it has recently come under a barrage of deserved criticism. A key claim of detractors is that classic examples used to motivate de se exceptionalism from de se ignorance or misidentification are nothing more than familiar Frege-puzzles, which raise no issues exclusive to self-directed thought. After reviewing how this simple objection has substantial force against the classic defenses of exceptionalism, I provide new arguments based on cases of pure de se ignorance that avoid the criticism. Afterward, I revisit Lewis's defense of exceptionalism, diagnosing how he arrived at roughly the right conclusions on the basis of an argument that begged critical questions and obscured the representationally unique features of the de se. Everyone intuitively has (at least) two ways of thinking about themselves. This is clearest when someone forgets who they are. An amnesiac Trump might observe himself on television thinking the thought he would express by saying "that man is president." But he may have yet to form the seemingly distinct thought he would express by saying "I am president." Both thoughts appear to be about Trump. But only the second would be held in a characteristically first-personal way. The latter kind of cognition is sometimes termed de se thought. De se thought appears to have some unique properties. Descartes, among others, took it to be epistemically special: self-directed thought was, for him, a special source of irrefragable judgments. But philosophers of language and mind have been drawn to de se thought because it may be semantically special-special in terms of what, or how, it represents. The seminal work of Perry (1979) and Lewis (1979) made the influential case that de se thought poses a special challenge to our understanding of the representational properties of propositional attitudes like belief or desire-special in the sense that de se attitudes uniquely pose this