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 intervening medium. The aspects of a thing in different perspectives are to be conceived as spreading outwards from the place where the thing is, and undergoing various changes as they get further away from this place. The laws according to which they change cannot be stated if we only take account of the aspects that are near the thing, but require that we should also take account of the things that are at the places from which these aspects appear. This empirical fact can, therefore, be interpreted in terms of our construction.

We have now constructed a largely hypothetical picture of the world, which contains and places the experienced facts, including those derived from testimony. The world we have constructed can, with a certain amount of trouble, be used to interpret the crude facts of sense, the facts of physics, and the facts of physiology. It is therefore a world which may be actual. It fits the facts, and there is no empirical evidence against it; it also is free from logical impossibilities. But have we any good reason to suppose that it is real? This brings us back to our original problem, as to the grounds for believing in the existence of anything outside my private world. What we have derived from our hypothetical construction is that there are no grounds against the truth of this belief, but we have not derived any positive grounds in its favour. We will resume this inquiry by taking up again the question of testimony and the evidence for the existence of other minds.

It must be conceded to begin with that the argument in favour of the existence of other people’s minds cannot be conclusive. A phantasm of our dreams will appear to have a mind—a mind to be annoying, as a rule. It will give unexpected answers, refuse to conform to our desires, and show all those other signs of intelligence to