403) I came to see that any definitely experienceable workings would serve as intermediaries quite as well as the absolute mind's intentions would.]] All feeling is for the sake of action, all feeling results in action,--to-day no argument is needed to prove these truths. But by a most singular disposition of nature which we may conceive to have been different, MY FEELINGS ACT UPON THE REALITIES WITHIN MY CRITIC'S WORLD. Unless, then, my critic can prove that my feeling does not 'point to' those realities which it acts upon, how can he continue to doubt that he and I are alike cognizant of one and the same real world? If the action is performed in one world, that must be the world the feeling intends; if in another world, THAT is the world the feeling has in mind. If your feeling bear no fruits in my world, I call it utterly detached from my world; I call it a solipsism, and call its world a dream-world. If your toothache do not prompt you to ACT as if I had a toothache, nor even as if I had a separate existence; if you neither say to me, 'I know now how you must suffer!' nor tell me of a remedy, I deny that your feeling, however it may resemble mine, is really cognizant of mine. It gives no SIGN of being cognizant, and such a sign is absolutely necessary to my admission that it is. Before I can think you to mean my world, you must affect my world; before I can think you to mean much of it, you must affect much of it; and before I can be sure you mean it AS I DO, you must affect it JUST AS I SHOULD if I were in your place. Then I, your critic, will gladly believe that we are thinking, not only of the same reality, but that we are thinking it ALIKE, and thinking of much of its extent.