however, no desire to assume any point in dispute by juggling with a word, and will try to keep clearly in mind the meaning of the word thus assumed whenever I use it. Now, the experience which leads me to say that I and another man see the same object is just this: I perceive a particular object, and in a certain relation to it I perceive the body of another man. From a past experience of my own body in relation to objects and from reasoning by analogy, I have come to connect such a relation of another body to the object with the thought of another consciousness of the object as connected with that body. Just as I perceive my own body to perform certain actions when I am conscious of perceiving the object, so I perceive this other body with which I have connected in thought a consciousness of the object to perform similar acts in response to similar relations towards the object. It is wholly a matter of observation in my own case that the perception of my own body in this or that relation to an object is a _sine qua non_ to the perception of the object. And it is wholly a matter of reasoning from like to like that leads me to connect in thought sensations or percepts with any other animal body whatever. When I say, therefore, that I and another man are perceiving the same thing, there is in my mind a complex consisting of a percept or idea of the thing, a percept or idea of the man's body, and the thought of a percept connected with this body. When I say that he is thinking of us both as seeing the same thing, I call up in mind a similar complex and connect it in thought with his body. Whatever I may believe as to the existence or non-existence of things lying beyond this sphere, and supposed to cause these experiences, these are the experiences to which I ultimately refer when I speak of two men as seeing the same object, and these furnish the whole ground for the existence of the phrase. The percept of the object which I connect in thought with the other man's body need not be wholly similar to my percept of the object. The man who has discovered that he is color-blind, does not suppose that men not similarly afflicted see just what he does in looking at a cherry tree full of ripe fruit. Nevertheless, he still speaks of himself and others as seeing the same objects. If another man's body is not exactly like mine, I am not justified by argument from similarity in reading into it an exactly similar experience. It is not the similarity of the two percepts that I am thinking of chiefly when I speak of them as percepts of the same object. I am thinking of the relation in which I suppose them to stand to each other. I think of the possible existence of the one under given circumstances as conditioning the possible existence of the other.