been made in the matter may be reduced to two: first, that we conceive other men’s minds by projecting into their bodies those feelings which we immediately perceive to accompany similar operations in ourselves, that is, we infer alien minds by analogy; and second, that we are immediately aware of them and feel them to be friendly or hostile counterparts of our own thinking and effort, that is, we evoke them by dramatic imagination.
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
