[Sidenote: Two usual accounts of this conception criticised:] [Sidenote: analogy between bodies,] The first suggestion has the advantage that it escapes solipsism by a reasonable argument, provided the existence of the material world has already been granted. But if the material world is called back into the private mind, it is evident that every soul supposed to inhabit it or to be expressed in it must follow it thither, as inevitably as the characters and forces in an imagined story must remain with it in the inventor’s imagination. When, on the contrary, nature is left standing, it is reasonable to suppose that animals having a similar origin and similar physical powers should have similar minds, if any of them was to have a mind at all. The theory, however, is not satisfactory on other grounds. We do not in reality associate our own grimaces with the feelings that accompany them and subsequently, on recognising similar grimaces in another, proceed to attribute emotions to him like those we formerly experienced. Our own grimaces are not easily perceived, and other men’s actions often reveal passions which we have never had, at least with anything like their suggested colouring and intensity. This first view is strangely artificial and mistakes for the natural origin of the belief in question what may be perhaps its ultimate test. [Sidenote: and dramatic dialogue in the soul.] The second suggestion, on the other in hand, takes us into a mystic region. That we evoke the felt souls of our fellows by dramatic imagination is doubtless true; but this does not explain how we come to do so, under what stimulus and in what circumstances. Nor does it avoid solipsism; for the felt counterparts of my own will are echoes within me, while if other minds actually exist they cannot have for their essence to play a game with me in my own fancy. Such society would be mythical, and while the sense for society may well be mythical in its origin, it must acquire some other character if it is to have practical and moral validity. But practical and moral validity is above all what society seems to have. This second theory, therefore, while its feeling for psychological reality is keener, does not make the recognition of other minds intelligible and leaves our faith in them without justification. [Sidenote: Subject and object empirical, not transcendental, terms.]