What, then, that we observe, can give us any reason for believing that anyone else has certain particular perceptions, thoughts or feelings? It has, I think, been very commonly assumed that the observation of my own perceptions, thoughts, and feelings, can, by itself, give me such a reason. And I propose, therefore, to examine this assumption. If, as I hope to show, it is false; it will then follow, that if our own observation gives us any reason whatever, for believing in the existence of other persons, we must assume the existence, not only of our own perceptions, thoughts and feelings, but also of some, at least, among that other class of data, which I may now, for the sake of brevity, call "sense-contents"; we must assume that some of them exist, in precisely the same sense in which we assume that our perceptions, thoughts, and feelings exist. The theory which I propose to examine is, then, the following. My observation of my own thoughts, feelings, and perceptions may, it asserts, give me some reason to suppose that another person has thoughts, feelings, and perceptions similar to some of mine. Let us assume, accordingly, that my own thoughts, feelings, and perceptions do exist; but that none of the "sense-contents," which I also observe, do so. Where among my perceptions am I to look for any which might conceivably give me a reason for supposing the existence of other perceptions similar to my own? It is obvious where I must look. I have perceptions which I call perceptions of other people's bodies; and these are certainly similar in many respects to other perceptions of my own body. But I also observe that certain kinds of perceptions of my own body are preceded by certain other perceptions, thoughts, or feelings of mine. I may, for instance, observe that when I perceive my hand suddenly catch hold of my foot in a particular way, this perception was preceded by a particular kind of feeling of pain. I may, perhaps, observe this often enough to justify the generalisation that the perception of that particular motion of my body is generally preceded by that particular feeling of pain. And in this way I may perhaps have reason for quite a number of generalisations which assert that particular kinds of perceptions of my own body are generally preceded by other particular kinds of perceptions, thoughts, or feelings of my own.