ily self and a mental,
between mind and body. It does not explicitly recognize its world as a
world that contains minds as well as bodies.

But, however it may be with the child in the earlier stages of its
development, we must all admit that the mature man does consciously
recognize that the world in which he finds himself is a world that
contains minds as well as bodies. It never occurs to him to doubt that
there are bodies, and it never occurs to him to doubt that there are
minds.

Does he not perceive that he has a body and a mind? Has he not
abundant evidence that his mind is intimately related to his body?
When he shuts his eyes, he no longer sees, and when he stops his ears,
he no longer hears; when his body is bruised, he feels pain; when he
wills to raise his hand, his body carries out the mental decree. Other
men act very much as he does; they walk and they talk, they laugh and
they cry, they work and they play, just as he does. In short, they act
precisely as though they had minds like his own. What more natural
than to assume that, as he himself gives expression, by the actions of
his body, to the thoughts and emotions in his mind, so his neighbor
does the same?

We must not allow ourselves to underrate the plain man's knowledge
either of bodies or of minds. It seems, when one reflects upon it, a
sufficiently wonderful thing that a few fragmentary sensations should
automatically receive an interpretation which conjures up before the
mind a world of real things; that, for example, the little patch of
color sensation which I experience when I turn my eyes toward the
window should seem to introduce me at once to a world of material
objects lying in space, clearly defined in magnitude, distance, and
direction; that an experience no more complex should be the key which
should unlock for me the secret storehouse of another mind, and lay
before me a wealth of thoughts and emotions not my own. From the poor,
bare, meaningless world of the dawning intelligence to the world of
common thought, a world in which real things with their manifold
properties, things material and things mental, bear their part, is
indeed a long step.

And we should never forget that he who would go farther, he who would
strive to gain a better knowledge of matter and of mind by the aid of
science and of philosophical reflection, must begin his labors on this
foundation which is common to us all. How else can he begin than by
ac