The hypothesis that other people have minds must, I think, be allowed to be not susceptible of any very strong support from the analogical argument. At the same time, it is a hypothesis which systematises a vast body of facts and never leads to any consequences which there is reason to think false. There is therefore nothing to be said against its truth, and good reason to use it as a working hypothesis. When once it is admitted, it enables us to extend our knowledge of the sensible world by testimony, and thus leads to the system of private worlds which we assumed in our hypothetical construction. In actual fact, whatever we may try to think as philosophers, we cannot help believing in the minds of other people, so that the question whether our belief is justified has a merely speculative interest. And if it is justified, then there is no further difficulty of principle in that vast extension of our knowledge, beyond our own private data, which we find in science and common sense.
This somewhat meagre conclusion must not be regarded as the whole outcome of our long discussion. The problem of the connection of sense with objective reality has commonly been dealt with from a standpoint which did not carry initial doubt so far as we have carried it; most writers, consciously or unconsciously, have assumed that the testimony of others is to be admitted, and therefore (at least by implication) that others have minds. Their difficulties have arisen after this admission, from the differences in the appearance which one physical object presents to two people at the same time, or to one person at two times between which it cannot be supposed to have changed. Such difficulties have made people doubtful how far objective reality could be known by sense at all, and have made them suppose that there were positive arguments against the view that it can be so
