I assume that I see the two bodies and the object immediately. Consciousness seems to reveal them. After granting the man opposite me a representative of that object I apply the same reasoning to myself, forgetting that I assumed at the outset that I see the real object. I can certainly not put the object I see in my brain, for the brain in any way I can be conceived to know it belongs to precisely the same class of things as this object, and they are beside each other in consciousness. The representative the other man has is a representative of the object in my consciousness, and not--at least, I have no evidence that it is--a representative of a something else of which my object is also a representative. And if the object of which I am immediately conscious is extended and without my body (immediately perceived), I may assume that the object in his consciousness is also extended and without the body in his consciousness. His representative of my object is not in the head I see, for his head as I see it is in my consciousness, if the object I see is, and any object in his consciousness is the same with any corresponding object in mine only in sense sixth--a sense of sameness which I have explained at length in the earlier part of my work. This reasoning is, it seems to me, clear enough and consistent enough, and should be plain to any one who will take the trouble to follow it carefully. It lands one in no such difficulties and inconsistencies as result from the doctrine I have been criticizing. Should it be said this is a form of Idealism, and at least abandons what is extra-mental, I answer, the name is a matter of taste and of little significance; what is important is that this doctrine does not found its reasoning upon an assumption which its conclusion declares to be false; nor does it maintain that what is immediately known is not extended, figured, external to the body, as it seems to be, but something quite different and dissimilar. It is in harmony with the revelation of consciousness. Should it still be objected that it makes no distinction between things and the sensations or impressions which represent them, I answer, one can object to things being regarded as complexes of sensations only as long as he separates sensations and things, making the former unlike the things and relegating them to a place (the brain) where the things are not, and to exist in which they must be very bad copies of the things indeed. The doctrine I advocate does not deny the things as perceived at all; it merely holds that consciousness does declare for the things, and not for a set of representatives much unlike them and said to exist in a place in which we are not conscious of perceiving anything. It objects to seeing double through an incomplete reflection upon what consciousness reveals.